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LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON.     N.    J. 

Presented  by 

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DiM\froH..rQ.sD.rri  "T 

Scction...).L^.L!J  (P 

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in  2010  with  funding  from 

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COMMENTARY 


ON  THE 


HOLT  SCEIPTUEES: 

CRITICAL,  DOCTRINAL,  AND  HOMILETICAL. 

WITH   SPECIAL   REFERENCE   TO    MINISTERS   AND   STUDENTS. 


BT 

JOKN  peter' 

W    OONNKCTION    WITH    A    NOMBER   OF    EMINENT    EUROPEAN    DITima, 


;  LAJSTGE,  D.D., 


TRANSLATED  FROM  THE  GERMAN,  AND  EDITED,   WITH  ADDITIONS, 

BY 

PHILIP  SCHAFF,  D.  D.. 

n    OOHNICriON    with    AMERICAN    SCHOLARS    OF    VARIODS    EVANGELICAL    DENOMINATIONS 


TOL    (.OF  THE  OLD   TESTAMENT:    COXTAININC   A   GENERAL    INTRODUCTION, 

AND   THE    HOOK    OF   GENESIS. 


NEW  YORK: 

CHARLES    SCRIP.NER'S    SOXS, 

1899 


GENESIS, 


OR, 


THE  FIRST  BOOK  OF  MOSES, 


TOGETHER  WITH  A  GENERAL   THEOLOGICAL   AND   HOMILETICAL 
INTRODUCTION    TO   THE   OLD   TESTAMENT. 


BY 

JOHN  PETER  LANGE,  D.D., 

pmoraseoR  in  ordinart  of  theology  in  the  dnivbrsitt  of  bohb. 


TRANSLATED    FRUM    THE    GERMAN,    WITH    ADDITIONS, 


Pbof.   TAYLER  lewis,  LL.D., 

8C7HENECTAOT,    N.  Y., 
AKD 

A.   GOSMAN,   D.D., 

LAWEKNCEVILLE,    N.  J. 

NEW  YORK: 

CHARLES    SCRIBNER'S    SONS, 

1899 


EnTSRKD,  according  to  Act  of  Congrtss,  in  the  je»r  1808    3T 

CHARLES  SCRIUNER  &.  CO.. 

Id  tbe  Clerk's  OtBce  of  the  District  Court  of  tlie  United  States  for  the  Southern  District 

of  New  York. 


TBOW  OIRECTORV 

PftlNTIM  AND  eOOKQmOlllQ  COMPANY 

NCW  YORK 


PREFACE  OF  THE  GENERAL  EDITOR. 


The  favor  with  which  the  volnmes  of  the  New-Testament  division  of  Dr.  Langk's  "  Bib  •• 
work  "  have  been  received  by  the  American  public,  has  encouraged  the  editor  and  pablisberi 
tr  midertake  also  the  preparation  of  the  Old-Testament  division,  on  the  same  principles  of 
enlargement  and  adaptation  to  tlie  wants  of  the  English  reader.  A  good  tlieological  and  homi- 
letical  commentary  on  the  Hebrew  Scriptures  is  even  more  needed  than  on  the  Greek  Testament. 
Of  the  German  work,  the  following  parts  of  the  Old  Testament  have  so  far  appeared,  and 
have  been  assigned  to  cumpetent  American  scholars : 

Genesis;  by  Dr.  Langk.     1864. 

Deuteronomy  ;  by  W.  J.  Sciibodeb.     1866. 

Judges  and  Rdth  ;  by  Prof.  Paui.us  Oassel.     1866. 

Tlie  Pbovkbbs;  by  Dr.  O.  Zooki.eb.     1867. 
Besides  these, 

The  Books  of  Kings;  by  Dr.  Bahb, 

The  Psalms  ;  by  Dr.  Moll, 

Jkeemiah  ;  by  Dr.  Naoelsbaoh, 

E00LE8IA8TES  and  the  Song  of  Solomon  ;  by  Dr.  Zookler, 
are  in  the  hands  of  tlie  printer,  and  will  soon  be  pulilislied. 

The  Commentary  un  Genesis,  which  is  now  presented  to  the  English  reader,  involves  a  vast 
amount  of  labor  both  on  the  part  of  the  author  and  on  tiie  part  of  the  translators,  and  will,  no 
doubt,  command,  in  no  oidinary  degree,  the  respectful  attention  of  biblicnl  scholars.  No 
otlier  book  of  the  Bible  stands  more  in  neeil  of  :in  exhaustive  commentary  just  at  this  time. 
No  one  is  so  much  exposed  to  tlie  attacks  of  modern  science  in  its  temporary  conflict  with 
revealed  truth.  We  say,  temporary  conWict  \  for  there  can  he  no  es.iential  or  ultimate  discord 
between  science  and  religion,  philosophy  and  theology.  Tiie  God  of  reason  and  the  God  of 
revelation  is  one  and  the  same,  and  cannot  contradict  himself.  The  ilifBcnlty  lies  only  in  our 
imperfect  knowledge  and  comprehension  of  the  book  of  nature,  or  of  the  Bible,  or  of  both.* 

The  mighty  problems  which  the  interpretai ion  of  Genesis  involves,  are  here  discussed  in  a 
manly  and  earnest  spirit;  and  I  venture  to  assert  that  no  single  commentary  on  this  book  pre- 
sents 80  much  original  thought  and  research  as  the  combined  labors  of  the  author  and  the 
translators  of  this  volume. 

Professor  Tatlkb  Lbwis  prepared  the  Special  Introduction  and  the  Commentary  on  Oh. 
i.-xi.,  and  Oh.  xxxvii.-l.  Dr.  Gosman  translated  the  General  Introduction  and  the  Commentary 
on  Ch.  xiL-xxrvi.  The  original  work  numbers  Ixxxii  and  460,  in  all  542  pages.  The  English 
edition  has  665  pages,  or  fully  one  fourth  more;  the  English  pages  being  a  little  larger  than  the 

•  *'  The  abnegation  of  reason  ia  not  the  evidence  of  faith,  but  the  confession  of  despair.  Reason  and  reverence  ar« 
natural  allies,  though  untoward  circumstances  may  sometimes  interpose  and  divorce  them." — J.  B.  Liqhtfoot,  D.  D,, 
91  Pauft  EpittU  to  Oit  Oalatians,  2d  ed.,  London  and  Cambridge,  18G6.    Preface,  p,  xi. 


PREFACE   OF   THE   GENERAL   EDITOR. 


German.    Both  translators  have  embodied  the  results  of  their  independent  study  and  extract! 
fi^>ni  works  not  noticed  by  Dr.  Lange. 

Prof.  Tatler  Lewis,  so  long  and  well  known  as  one  of  the  ablest  and  most  learned  classical 
and  biblical  scholars  of  America,  has  scattered  through  this  volume  the  fruits  of  long-continued 
Btudy,  with  a  freshness  and  vigor  of  thought  and  style  that  is  truly  surprising  in  one  whose 
feeble  health  has  made  such  a  work  peculiarly  difficult  and  laborious.  For  the  convenience  of 
the  reader  I  present  a  list  of  his  principal  additions,  which  touch  upon  the  most  interesting 
and  must  difficult  questions  in  the  interpretation  of  Gbnbsis  : 

Special  Introduction  to  the  First  Chapter,  consisting  of  five  parts:  I.  Essential  Ideas  of  Creation. 
II.  The  Hexaemeron  in  its  Order.  III.  Creation  in  the  Psalms,  Job,  and  the  Prophets.  IV.  Bible  Ideu 
of  Nature  and  the  Supernatural.    V.  How  was  the  Creation- Account  Revealed?  pp.  125-159. 

1.  Excursus  on  the  Paradise  Rivers,  217-222. 

2.  Excursus  on  the  Flood,  its  subjective  truthfulness,  its  partial  extent,  314-322. 

3.  Excursus  on  the  Hebrew  Chronology.  Condition  of  the  Primitive  Man.  The  Rapid  Beginnings  of 
History,  352-358. 

i.  Excursus  on  the  Confusion  of  Languages  and  the  Dispersion — a  true  supernatural  event,  873-880. 

5.  The  Relation  of  the  First  Verse  in   Genesis  to  the  Rest.     The  Chasm-Theory,  167. 

6.  The  Creation-Sabbath,  196. 

7.  The  Jehovistic  and  the  Elohistic  Distinction,  Int.  107. 

8.  Astronomical  Objection   to  the  Bible,  182. 

9.  Scriptural  Heavens  and  Earth,  1S5. 

10.  The  Creation-Summary,  or  the  Account  of  the  Second  Chapter,  201. 

11.  Time-Successions  of  the  Sixth  Day,  210. 

12.  Idea  of  Future  Life  in  the  Old  Testament,  214. 

13.  Abel's  Blood  Crying,  257. 

14.  Earliest  Ideas  of  Death.    Case  of  Enoch,  278. 

15.  The  Spirit  and  the  Flesh,  Ch.  vi.,  285. 

16.  Early  Announcement  of  Human  Depravity.    Psychological  Distinctions  made  in  Ch.  vi  6,  S8T> 

17.  The  Divine  Repentings,   2S8. 

18.  The  Bible  Idea  of  Covenant,  300. 

19.  The  Week  and  the  Seven-Day  Observance  in  the  Ark,  811. 
2y.  The  Noachian  Sacrifice,  324. 

21.  The  Noachian  Blessings  and  Cursings,  835. 

22.  The  Law  of  Homicide,  332. 

23.  Arabian  and  other  Oriental  Traditions  on  the  Destmction  of  Sodom,  440-442. 

24.  The  Rainbow  and  its  Appointment  as  a  Sign,  328. 

25.  Development  of  the  Idea  of  Sheol.    Jacob's  Language,  Ch.  xxxvi.  35,  584-587. 

26.  The  Interview  between  Jacob  and  Pharaoh.  The  Patriarchal  Theology.  The  Idea  of  the  Ea'islj 
Ijfe  as  a  Pilgrimage,   Ch.   xlvi.,  xlvii.,  637-640. 

27.  Jacob's  Blessings,  Ch.  xlix. 

28.  Interpretation  of  the  Words  Goel,  Malak-Haggoel,  Redeemer,  Angel-Redeemer,  Ch.  xlviii  16,  646  647. 

29.  Jacob's  Dying  Vision  of  the  Tribes  and  the  Messiah,  Ch.  xlix.  1-33,  651-654. 

Besides,  the  translators  have  added  a  large  number  of  marginal  notes,  many  of  which  might 
hare  been  placed  in  the  body  of  the  pages,  aiid  copious  text-notes  on  Hebrew  words  and 
phrases,  with  illustrations  from  a  rich  store  of  oriental  and  classical  learning. 

I  congratulate  my  esteemed  co-laborers  on  the  successful  completion  of  their  difficult  task, 
and  commit  this  first  volume  of  the  Old-Testament  division  of  the  "  Biblework  "  to  the  blessing 
of  God,  and  the  use  of  His  ministers  in  the  study  and  application  of  this  most  ancient  and 
wonderful  book. 

PHILIP  SCHAFF. 

6  Bible-House,  New  Yobk,  March  10,  1868. 


AUTHOR'S   PREFACE. 


The  antbor  has  been  mnch  longer  occupied  in  the  preparation  of  •J^nesis  for  the 
"Biblework,"  than  he  at  first  supposed  would  be  necessary;  and  this,  together  with  the 
detention  in  reference  to  two  of  the  New-Testament  books,  has  seemed  to  bring  the  whole 
work  to  a  stand  for  a  time.  This  delay,  however,  has  only  been  apparent  and  transient,  since, 
in  the  meantime,  different  well-approved  cii-wi>rkerB  have  carried  on  the  work  in  the  Old- 
Testament  divisions,  and  will  now,  right  soon,  it  is  hoped,  present  the  public  with  the  long- 
wlshed-for  results  of  their  labors,  wbile,  at  the  same  time,  several  New-Testament  books  ara 
again  in  course  of  preparation.    *     ♦     • 

I  was  especially  detained  upon  the  Introduction.  The  want  of  scientific  method  in  tha 
culture  of  biblical  theology  which  has  prevailed  until  the  present  time,  appeared  to  me  to 
make  it  imperative  that  the  questions  necessarily  belonging  to  the  Introduction  shovdd  be 
treated  under  the  form  of  this  branch  of  theological  science, — presenting  the  points,  however, 
for  the  most  part,  merely  in  outline,  with  a  reference  to  the  authorities,  but  treating  more 
fully  and  thoroughly  the  great  tlieolocrical  lite-questions  of  the  day.  *  *  *  In  the  preparatory 
introduction,  I  believed  that  a  proper  view  and  statement  of  the  character  of  the  people  of 
Israel  should  occupy  the  very  first  place  in  arohssology,  since  an  archseology  which  leaves 
out  of  view  the  one  vital,  unifying,  central  point,  the  life  of  the  people  in  question,  must  be  a 
mere  lifeless,  conglomerate  mass  of  knowledge.  Thus,  e.g,  no  one  can  have  a  true  conception 
and  estimate  of  the  chronology  of  the  people  of  Israel,  who  has  not  first  rightly  conceived 
and  appreciated  the  characteristics  of  the  people  itself.  I  was  especially  anxious  to  open  the 
question  of  Old-Testament  hermeneutics,  since  the  great  and  destructive  errors,  as  to  the 
fundamental  principles  of  biblical,  and  particularly  Old-Testament  hermeneutics,  threaten  to 
make  a  very  Babel  of  our  modern  Exegesis.  The  Sacred  Scriptures  never  leave  a  doubt  as  to 
the  fact  that  they  communicate  to  us  only  words  of  life,  and  tlius  facts  and  doctrines  which  find 
their  expression  in  the  light  of  their  religious  idea  ;  but  this  key  to  all  exposition  of  the  Scrip- 
tures is  thrust  aside  by  both  theological  extremes.  The  letter  is  not  only  put  under  pressure, 
but  even  strangled,  lest  it  should  say  something  more  than  it  appeared  to  express  according 
to  the  most  restricted  and  limited  interpretation.  In  this  thought  the  two  extremes  rival 
each  other  in  the  effort  to  make  a  mere  natural  astronomical  day  of  twenty-four  hours  oct 
of  the  divine  days  of  the  creation  (Gen.  i.).  The  one  side  thus  seeks  to  secure  the  most 
complete  orthodox  locne  of  the  creation,  the  other  to  make  the  Bible  begin  with  a  fictitious 
legendary   description    of  the   creation,  under  the  form   of   the  Jewish  sabbath-institution." 

*  Bishop  Colenso  reprei^ents  this  artithesia  in  one  theological  li/e  ;  iirst  serving  the  letter  with  an  orthodox  ptirpoaa, 
nd  then  nsing  it  for  mere  critical  ends 


AUTHOR'S   PREFACE. 


If  I  have  succeeded  n^erely  in  giving  an  inipnlse  towards  a  proper  and  satisfactory  r^. 
of  hermeneatics,  I  sLall  hope  for  a  special  blessing  from  this  part  of  my  labor 

In  the  preparation  of  my  work  I  have  consulted  particnlarly  the  com.nentaries  of  D. 
UTZ80H,  &n.,  and  Knobei,  and,  whenever  it  appeared  necessary,  those  of  Vox  Bohlex  and 
others.  I  have  frequently  aUowod  the  authors  to  speak  for  themselves;  whenever,  indeed, 
the  briefest  explanation  of  important  remarks,  or  the  peculiar  characteristic  expression  of  the 
commentators  made  it  proper  and  best.  In  thia  respect,  also,  the  "Biblework"  must  ba 
naany-sided.  But  in  the  exposition  I  have  never  spared  myself  the  labor  necessary  to  ac 
qmre  and  state  my  own  personal  views ;  and  unprejudiced  readers  and  critics  will  find  that 
he  work  .  not  without  its  calling,  nor  .  ithout  its  influence  as  one  an,ong  the  independen. 
laborers  m  this  exegetical  field.  I  have  n.t  permitted  n.yself  to  be  swayed  by  the  singula, 
and  strong  prejudice  of  the  moment,  which  regards  the  sons  of  God  (Gen.  vi.)  as  an.els. 
and  the  ifa^^A  Jehovah  as  a  ,nere  creature-angel.  In  regard  to  both  these  questions  I  am 
brought  mto  conflict  with  the  interi  .relation  of  Kuetz.  *     *     » 

I.,  the  practical  division  of  the  work,  as  in  the  theoretical,  we  have  found  it  necessary 
to  practise  the  utmost  restraint  in  the  use  of  helps.  In  this  respect  the  work  of  J.  Sohbooic; 
upon  G™  (Berlin,  1846)  has  been  of  essential  service,  partly  through  its  well-chosen 
extracts,  and  partly  from  the  judicious  remarks  of  the  author;  we  have  often,  indeed,  beeB 
embarrassed   by  tlie  very  richness  of  its  contents. 

May  this  -'Biblework,"  in  its  Old-Testament  division,  meet  with  the  same  reception, 
and  enter  upon  the  same  path  of  usefulness,  which  the  New-Testament  divisions  ha^e 
already  found;  may  this  work  upon  Gexksis  introduce  a  series  of  commentaries  by  ster- 
hng  and  valued  co-laborers,  and  stimulate  the  progress  and  completion  of  the  joint  work, 
waich  is  faithfully  devoted  to  the  serrioe  of  the  Ohnroh  and  the  glory  of  the  Loh. 

Bonn,  May  12,  18<U 


THEOLOGICAL  MD  HOMILETICAL  INTRODUCTION. 


TO 


THE     OLD    TESTAMENT. 


Peeuminaby  Remaeks. 


THE  RELATION  OF  THIS  INTRODUCTION  TO  TEE  INTRODUCTION  TO  TB» 

NEW  TESTAMENT. 

We  prefixed  to  the  Commentary  on  Matthew  a  sketch  of  the  General  Introda© 
tion  to  the  Holy  Scripture,  since  for  Christians  the  New  Testament  is  the  key  to  the 
Old  (Lange's  Matthew,  pp.  1-20,  Am.  ed.).  But  it  is  necessary,  in  preparing  a  Special 
Introduction  to  the  Old  Testament,  that  we  should  again  proceed  upon  a  survey 
of  the  whole  field  of  Biblical  Science  and  Biblical  Theology.  For  the  Introduction 
to  the  Old  Testament,  necessarily  points  back  to  the  Introduction  to  the  New.  In 
the  Introduction  to  the  New  Testament,  moreover,  particular  points  were  simply 
alluded  to,  which  must  now  be  more  thoroughly  discussed.  But  to  explain  these 
points  in  their  systematic  order,  we  shall  have  to  make  a  general  statement  of  the 
questions  of  Introduction ;  only  so  far,  however,  that  we  shall  merely  refer  to 
points  already  explained.  The  Introduction  to  the  New  Testament  was  modelled 
upon  the  definition  of  Exegetics.  For  our  present  purpose  it  seems  better  to  fol- 
low the  outline  of  a  living  Biblical  Theology.  We  shall,  however,  ovenitep  the 
ordinary  limits  of  Biblical  Theology,  and  embrace  the  Sciences  of  Introduction 
which  Biblical  Theology  viewed  by  itself  presupposes.  For  the  Literature,  the 
following  works  may  he  consulted,  in  addition  to  those  referred  to  in  Matthew 
(Lange's  Matthew,  Am.  ei  p.  17). 


1.  Introduction  to  the  Bible. — ScnnMANN: 
Praktisehe  Einleitung  in\  Alte  und  Neue  Testament; 
Steqlich  :  Bibelkunde,  Leipzig  (1853) ;  Staudt  :  Firir 
geneige  in  den  Inhalt  und  Zwsammenhang  der  Hei- 
ligen  Schrift,  Stuttgart  (1854) ;  Wetzel  :  Die  Spra- 
ehe  L/uthers  in  seiner  Bibelvhersetzung,  Stuttgart 
(1859);  The  Bible  and  its  History,  Wth  edition, 
mih  a  preface  by  F.  W.  Krommacher,  Elberfeld 
(1858);  Watson:  Apology  for  the  Bible,  Letters  to 
Paine,  New  York  ;  Eirchhofer  :  Leitfaden  zur  Bi- 
belkunde,  2d  ed.,  Stuttgart  (1860).  Similar  worka 
by  Haqenbach,  Leipzig  (1850);  Hollenberq,  Ber- 
lin (1854);  Schneider,  Bielefeld  (1860);  Lisco : 
Einleitung  in  die  Bibel,  Berlin  (1861);  Bibelwegwei' 
•er,  Einleitung  i  »  die  Heilige  Schrift,  Calw  (1861j ; 


Bleek  :  Einleitung  in's  Alte  vnd  Nnn  Testament, 
Berlin  (1860-'62);  Nast:  Critical  <JMd  Practical 
Commentary,  C'mcmv&t\  (1860),  [HaiT:RNiCK's /n- 
frodwdion,  Edinburgh  Translation  (lJn2);  Hokne's 
Introduction,  New  York  (1860) ;  Davidson's  Intro- 
duction ;  Jahn's  Introduction,  witli  Referouces  by 
S.  H.  Turner.— A.  G.] 

2.  Directions  for  Reading  the  Bible.— W. 
Hoffmann  :  Ueher  den  rechten  Gebrauch  der  Bti  i, 
Berlin  (1854) ;  OstertaO;  Ziige  aus  dem  Werke  dti 
Bibelverbreitung,  Stuttgart  ( 1 S57 ) ;  Seelbach  :  Bibel- 
sc^'en,  Bielefeld  (1851-'55) ;  Hollenberq:  Ermun- 
terung  und  Anleitung  zum  Bibellesen,  Berlin  (1862^; 
[Francke's  Guide  to  the  Study  of  the  Scriptures , 
Talbot's    Bible ;     Locke's     Commonplace  -  Book 


INTRODUCTION  TO  THE  OLD  TESTAMENT. 


Towxsend's  Arrangement ;  the  Paragraph  Bibles ; 
Collter:  The  Sacred  Interpreter,  Oxford  (1831); 
Companion  to  the  Bible,  Phila.  (1852).— A.  G.J 

3.  General  and  Special  Bibleworkg. — See 
Lange'3  Matthew,  Am.  Ed.  pp.  19  ;  Stabke  :  Allge- 
meines  Register  itber  die  funf  Theile  seiyies  Bibel- 
werkes,  pp.  1-46 ;  Walch  :  Bibliotheca  TJieol.  iv. 
pp.  182, 379.  Danz  :  Universal-  Worterbuch,  pp.  126, 
134  ff.  ;  Winer,  i.  p.  33  sqq.  162,  Appendix, 
K  9.  ^ 

We  call  special  attention  to  the  well-known  works 
of  earlier  dates.  Polus  :  The  Critici  Sacri  ;  Die 
Berlenbcrger  Bibel,  new  ed.,  Stuttgart  (1856); 
Das  Bibelwerk  von  L.  Maistre  de  Sact  ;  Seilkr: 
Das  grosse  biblische  Erbaumigsbuch,  Erlangen  (1788- 
'92), in  17  vols. ;  DieWurtemberger Summarien,  Niim- 
berg  (1859).     Die  Prediger  Bibel  by  Fischer  and 


WoHLFAHRT,  marks  the  transition  to  our  time.  Th« 
antagonistic  works  by  Dinter  and  Brandt.  The 
Bibleworks  of  Richter,  Lisco,  Gerlach  :  Calweb 
Handbuch;  the  unfinished  jB/ft/cwfj-A;  by  Bunsen;  7%<. 
Historical  and  Tfieological  Bibelwerk,  by  Webeb, 
Schaff hauseii  (1860) ;  the  newly  published  Wirterbuch 
of  Oeti.nger;  Die  Bibel,  an  article  from  Ersch's  and 
Grober's  Encyclopedia;  Ij^jtrer's  Explatiations  of  tin 
Holy  Scriptures,  selected  from  his  Expository  Works, 
Berlin.  [Besides  the  Commentaries  of  Henry  and 
Scott,  we  may  refer  to  those  of  J.  Gill,  Adam  Clarke, 
Patrick  Lowth  and  WniTBy,  Bcrder's  Scripiurt 
Exposition,  Poole's  Annotations,  the  Biblical  Com- 
mentarii,  by  Keil  and  Delitzsch,  now  in  course  of 
pubMcation  and  translation  in  Clarke's  foreign  Ubrary. 
D'Otly  and  Mant  :  The  Holy  Bible,  with  Notes,  crit- 
ical and  explanatory,  Loudon  (1856). — A.  G.j 


FIRST    DIVISION. 

THEOLOGICAL  INTRODUCTION  TO  THE  OLD  TESTA. 
MENT  UPON  THE  PLAN  OF  BIBLICAL  THEOLOCY. 

Peefatoey  Remaeks 


Definition  and  Structure  of  Biblical  Tfieology. 

Biblical  Theology,  embracing  the  doctrines  and  ethics  of  the  Holy  Scripture,  in 
their  unity  as  the  biblical  rule  of  life,  is  an  historical  science  ;  the  history,  i.  e.,  of  the 
actual  and  periodic  development  of  Biblical  doctrine  from  its  earliest  form  to  its 
canonical  completion. 

Its  sources  are  the  canonical  books  of  the  Holy  Scriptures ;  with  which  we  may 
connect  the  Old  Testament  Ajjocryjtlia,  as  a  historical  auxiliary,  which  furnishes  us- 
with  the  knowledge  of  biblical  doctrine  during  its  transition  period,  from  its  Old 
Testament  form  to  its  New  Testament  completion.  But  to  assign  it  its  true  worth 
and  position,  we  must  compare  the  Bible  with  its  surroundings ;  a.  with  the  Apo- 
crypha,  b.  with  the  Apostolical  Fathers,  c.  with  the  Talmud,  and  the  Old  Testament 
text  with  the  Septuagint.  It  occupies  in  Theology  the  transition  ground  between 
Exegesis  and  Church  History.  Its  last  antecedent  is  Biblical  History,  its  nearest 
result  the  History  of  Dogmas. 

As  to  its  origin  and  history,  it  springs  out  of  the  total  development  of  The- 
ology. The  way  was  opened  for  it  through  the  whole  Theology  before  the  Ref- 
ormation, through  the  biblical  character  of  the  doctrines  of  the  Reformers,  through 
the  dicta  probantia  which  marked  the  Dogmatics  of  the  17th  century,  and  through 
the  effort  of  the  Pietistic  school  to  confine  the  Christi.m  dogmas  to  *heir  Scriptural 


THE   SCRIPTURES  IX   THEIR   DIVIXE   ASPECT. 


basis.  In  the  second  half  of  the  18th  century  it  became  an  iudependeut  science, 
formed  at,  first  upon  the  loci  theologici,  then  regarded  as  purely  historical,  finally 
assumed  the  form  of  an  historical  science,  conditioned  upon  the  grand  norm  or  prin 
ciple  of  Christian  doctrine  and  of  the  Scriptures.  [Upon  the  idea  of  the  God-Mai 
— the  Incarnation. — A.  G.] 

Biblical  Theology  is  the  history  of  Biblical  doctrine  in  its  unity,  and  iu 
its  particular  doctrines.  It  may  be  divided  therefore  into  General  and  Special 
but  these  are  united  again  by  the  Christological  principle,  the  idea  of  the  God-man, 
(vbich  is  the  fundamental  thought  of  Holy  Scripture.  We  have  the  reflection 
of  the  God-Man,  i.  e.,  the  unity  of  the  eternal  divine  being  and  its  finite  human 
manifestation,  of  the  one  and  absolute  Spirit  and  the  manifold  life,  In  Biblical  doc- 
trine as  in  Biblical  History. .  It  follows,  of  course,  that  General  Biblical  Theology 
treats  1.  of  the  divine  unity  of  Holy  Scripture,  2.  of  the  human  diversities  of 
Holy  Scripture,  3.  of  the  divine-human,  Christological  theology  of  the  Holy  Scrip- 
ture, and  its  course  of  development.  Accordingly  Special  Biblical  Theology 
embraces  1.  the  history  of  the  Biblical  doctrine  of  God,  in  its  Christological  form, 
2.  the  history  of  the  Biblical  doctrine  of  Man,  3.  the  history  of  the  Biblical  doctrine 
of  the  God-Man,  and  his  redeeming  work,  4.  the  history  of  the  expansion  of  the  life 
of  Christ  in  his  Kingdom ;  or  Theocratology,  the  doctrine  of  the  Kingdom  of  God, 
to  its  Esehatological  completion. 

For  the  position  of  Biblical  Theology  in  the  system  of  Theological  Sciences,  see 
Lange's  Matthew,  Am.  ed.,  p.  17.  It  must  be  observed  here,  however,  that  Biblical 
Theology,  with  its  parallel  science,  Biblical  History,  is  the  result  and  crowning  glory 
of  Exegetical  Theology ;  and  further,  that  Biblical  Theology  is  no  more  to  be  con- 
founded with  systematic  biblical  Dogmatics  (/.  e.,  the  ground  of  Ecclesiastical  Dog- 
matics), than  Biblical  History  with  the  history  of  the  Kingdom  of  God,  which  latter 
embraces  the  entire  history  of  the  Church  and  the  world,  to  the  end  of  time.  We 
must,  therefore,  avoid  confounding  with  each  other  the  periods  of  the  history  of  the 
Kingdom  of  God,  of  Biblical  History,  and  of  Biblical  religion,  which  is  still  often 
the  case. 


For  the  literature  of  Biblical  History,  me  Danz: 
Universal- Wm-terbwch,  p.  135.  Also  the  Biblical 
Histories  of  Hdbner,  Racschenbusch,  Kohlraosch 
Zakn.  Biblical  History  is  often  treated  under  the 
name  oi  the  History  of  the  Eingdom  of  God.     See 


Geobe  :  Characterbilder  der  heiligen  Schrift,  Leip. 
zig  (1853). 

For  the  History  and  Literature  of  Biblical  Theol- 
ogy, see  Haoenbach:  Theol.  Encyclopedia,  p. 
101. 


FIRST  SECTION. 

THE  CANONICAL  CHARACTER  OR  DIVINE  ASPECT  OF  THE  HOLY 
SCRIPTURES,  ESPECIALLY  OF  THE  OLD  TESTAMENT,  OR  THE 
UNITY  OF  BIBLICAL  DOCTRINK 


§1- 

THE  SACRED  WRITINGS  AS  THE  HOLY  SCRIPTURE. 

The  records  of  Revelation,  especially  of  the  Old  Testament  Revelation,  or  tfu 


INTRODUCTION   TO   THE   OLD   TESTAMENT. 


aacred  writbigs,  notwithstanding  their  endless  diversity,  as  to  authors,  time,  form, 
language,  constitute  one  Holy  Scripture  perfectly  consistent  with  itself,  and  per 
fectly  distinct  from  all  other  writings;  yet  entering  into  such  a  relation  and  inter 
change  with  them  as  to  manifest  as  perfect  a  unity  of  spirit  as  if  they  had  been 
written  by  one  pen,  sprung  from  one  fundamental  thought,  in  one  year,  in  a  single 
moment.  This  unity  of  the  Holy  Scripture  rests  upon  the  unity  of  its  eternal  Spirit, 
of  its  eternal  norm  or  principle,  its  eternal  contents,  its  eternal  object.  What- 
ever is  eternal  forms  a  living,  concrete  unity  under  the  diversities  of  time ;  and  thus 
the  eternal  divine  purpose  of  redemption  in  Christ — the  soul  of  the  Holy  Scripture- 
forms  its  living  unity  under  the  diversities  of  the  sacred  writings. 


THE  ONE  PERVADING    SUBJECT  OF  THE    HOLT  SCRIPTURE  IN    ITS  OBJECTIVE  ASPECT 

The  Holy  Scripture  in  its  objective  aspect  is  one  only  through  its  one  pervading 
idea  of  God,  or  rather  through  the  living  revelation  of  the  one  personal  God  ot 
revelation  which  runs  through  the  Old  and  New  Testaments.  When,  therefore,  od 
the  one  hand  the  Gnostics  make  the  God  of  the  Old  Testament  a  subordinate  deity 
(Marcion  :  Sio%  SiKaio?),  or  a  God  of  a  lower  nature,  a  Demiurge,  or  even  an  Evil 
Spirit  (the  Ophites),  and  the  Rationalists  distinguish  the  Old  Testament  Jehovah, 
as  a  Jewish  national  Deity,  from  the  New  Testament  God  and  Father  of  our  Lord 
Jesus  Christ ;  and  on  the  other  hand  the  Jews  in  the  God  of  the  New  Testament, 
the  Ebionites  in  the  God  of  Paul,  could  not  recognize  the  Jehovah  of  the  Old  Tes- 
tament, they  simply  foiled  to  perceive — owing  to  their  spiritual  blindness — the 
one  grand  common  life,  underneath  the  great  objective  antithesis  between  the  Old 
and  New  Testaments. 

The  God  of  the  Old  Testament  as  well  as  that  of  the  New  is  the  absolute  Spirit, 
the  Creator,  Upholder  and  Ruler  of  the  world,  above  the  world  and  yet  in  it,  the 
God  of  all  nations,  the  God  of  love,  grace,  and  redemption ;  although  in  a  peculiar 
sense  the  God  of  Israel,  and  although  omnipotence,  holiness,  and  righteousness  are 
the  predominant  features  in  his  earlier  revelation. 

The  God  of  the  New  Testament,  on  the  other  hand,  is  a  God  viewed  in  his 
relations  to  man,  the  God  of  the  Elect,  primarily  of  the  Elect  One,  as  the  God  and 
Father  of  our  Lord  Jesus  Christ,  the  God  of  his  own  people,  the  Holy  One,  in  his 
justice  a  consuming  fire  (Heb.  xii.  29),  while  love,  grace,  and  mercy  predominate  in 
his  final  and  complete  revelation. 

The  Jehovah  of  the  Old  Covenant  is  more  illustriously  revealed  in  the  God 
Amen  of  the  New  Covenant  (Rev.  iii.  14). 

As  the  one  biblical  idea  of  God — imparting  unity  to  the  Scriptures — is  thus  en- 
tirely consistent  with  itself,  so  it  is  clearly  distinguished  from  the  heathen  idea  oi 
God,  from  all  pure  abstract  Monotheism,  post-Christian  Judaism,  and  Mohammed' 
anism  (see  Melanchthon's  loci,  the  preface). 

Compare  the  mythological  systems,  the  Talmud,  the  Cabbalah,  and  the  Korae 


§  5.     THE   OPPOSITIONS  OF  SCRIPTURE. 


§3. 

THE  ONE  PERVADING  SUBJECT  OF  HOLY  SCRIPTURE  IN  ITS  SUBJECTIVE  ASPECT. 

The  Holy  Scripture  in  its  subjective  aspect  is  animated  by  one  pervading,  pecu 
liar  religious  consciousness — Faith.  Faith,  as  here  used,  is  the  knowledge  of  God 
awakened  by  the  self-revelation  of  God,  and  corresponding  to  it,  of  God  not  as  exist- 
ing merely,  but  as  manifesting  himself  vividly  afar  off  and  near  at  hand  ;  and  the  con- 
fidence in  him  having  its  root  in  this  knowledge  and  agreeing  with  it,  a  confidence  not 
resting  upon  him  in  his  general  character,  but  upon  him  in  the  promise  of  salvation 
in  his  word.  In  this  confidence,  as  it  includes  the  yielding  of  the  will  to  the  will  and 
Providence  of  God — not  to  any  arbitrary  human  will— and  thus  to  a  living  obe- 
dience to  the  commands  of  God,  lies  the  root  of  love  and  of  all  virtue.  In  this  sense 
the  faith  of  Abraham  and  Paul  are  the  same.  Indeed,  Abraham  is  the  father  of  be- 
lievers (Rom.  iv.  1)  ;  although  his  faith  both  in  its  objective  and  subjective  aspects 
was  the  first  living  seed  which,  under  the  New  Covenant,  unfolded  itself  to  the 
perfect  fruit  of  saving  faith. 

As  the  biblical  idea  of  God  is  clearly  distinguished  from  all  untheooratic  concep- 
tions of  the  Deity,  so  this  religious  consciousness  or  the  faith  of  the  theocratic  people, 
is  clearly  distinguished  from  all  heathen,  Jewish,  or  Mohammedan  forms  of  this 
consciousness. 


THE  ONE  PERVADING  THEANTHROPIC  SUBJECT  OF  HOLY  SCRIPTURE,  CHRIST  AND  THE 

KINGDOM  OF  GOD. 

Both  the  personal  aspect  of  the  Kingdom  of  God,  the  expectation  of  the  Mes- 
siah, until  his  appearance,  and  until  the  hope  of  his  second  coming,  and  the  univer. 
sal  aspect  of  the  Messiah;  the  old  promise  of  the  Messianic  Kingdom,  confirmed  in 
the  covenant  of  God  with  Abraham  and  Israel,  and  the  new  promise  of  his  appearing 
in  glory — after  his  appearance  in  the  form  of  the  crucified — confirmed  in  the  cove- 
nant of  God  with  believers,  runs  throughout  the  Scriptures  as  the  grand  constituent 
principle,  and  final  aim  of  Revelation  and  the  Holy  Scripture.  Still,  there  is  an 
endless  development  which  lies  between  the  paradisaic  destination  of  man  in  Genesis 
(chap,  i.),  especially  in  the  Protevangelium  (chap,  iii.)  and  the  completed  City  of 
God  of  the  Apocalypse  (Rev.  chap.  xxi.  xxii.) 

The  Kingdom  of  God,  as  the  Kingdom  of  Christ,  as  the  synthesis  of  the  fflory  ol 
God  and  the  blessedness  of  his  children  (since  the  glory  of  God  shines  in  their  bles- 
sedness, and  their  blessedness  consists  in  the  open  vision  of  his  glory),  is  distinct 
as  possible  from  all  the  religious  conceptions  of  the  future  of  heathenism,  Judaism 
and  Mohammedanism.  It  rests  upon  the  eternal  covenant  o'"  God  with  humanity, 
which  was  prefigured  in  the  old  covenant,  and  fulfilled  in  the  new.  The  Bible, 
therefore,  is  the  record  of  this  eternal  covenant  in  its  twofold  form. 

§5. 
THE  OPPOSITIONS  OF  SCRIPTURE. 
The  revealed   religion  of  the  Bible  stands  in  tne  most  direct  and  irrof^onoilable 


INTKODUCTION  TO  THE  OLD  TESTAMENT. 


opposition  to  the  various  unscriptural  religions,  considered  in  their  darker  aspect 
t.  e.,  so  far  as  they  are  the  false  religions  of  false  gods  (Elilim)  ;  or  dead,  lifeless  con 
ceptions  of  God;  but  in  a  relation  of  friendship,  as  to  the  divine  elements  oi 
those  truths,  they  may  embrace.  This  will  define  its  relation  to  the  different  my 
thologies,  to  the  Talmud,  and  the  Koran. 

The  recorded  expression  of  this  revelatim  in  the  Bible,  stands  in  a  specific  oif 
position  to  all  the  derived  forms,  statements,  and  outgrowths  of  this  I'evelation. 
This  is  the  relation  which  the  Old  Testament  sustains  to  the  Septuagint,  and  the 
New  Testament  to  the  Apostolical  Fathers,  leaving  out  of  view  in  one  case  the  Old 
Testament  Apocrypha,  and  in  the  other  the  New  Testament  Apocrypha  and  the  tra- 
ditions of  the  Church. 

But  by  virtue  of  its  inexhaustible  riches  of  life,  embracing  the  whole  history  of 
the  world  and  eternity,  the  Holy  Scripture  itself  is  distinguished  into  the  harmo- 
nious antithesis  of  the  Old  and  New  Testaments :  the  Old,  which  points  on  to  the 
New,  into  which  it  passes  and  finds  its  ftilfilment ;  the  New,  which  is  ever  referring 
to  the  Old,  and  in  a  historical  sense  is  grounded  in  it. 

§6. 

raPOKT  OF  THE  UNITY  OF  THE  BIBLE  IN  ITS  DIVERSITY. 

The  unity  of  the  Holy  Scripture  according  to  its  divine,  theanthropic  origin, 
rests  upon  its  Inspiration.     (La^jge's  Matthew,  Am.  ed.  p.  11.) 

Recent  writers  upon  Inspiration,  e.  g.,  Bunsen,  Rothe,  and  others,  have  not 
sufficiently  considered  the  Bible  as  to  its  full,  harmonious,  perfect  teleology,  through 
which  all  its  individual  utterances  are  conditioned,  and  which  binds  all  into  one. 
The  perfect  adaptation  to  its  design  points  clearly  to  a  perfect  origin.  The  whole 
Bible  teleologically  considered  culminates  in  the  New  Testament,  emphatically  in 
Christ :  each  particular  book  in  its  fundamental  idea.  To  wrest  any  part  out  of  its 
connection,  for  subordinate  purposes,  is  a  misconception  of  the  Bible.  In  its  per- 
.  fectly  definite  design  and  end,  agreeably  to  its  sacred  origin  and  contents,  it  is  the 
Holy  Scripture. 

The  unity  of  the  Holy  Scripture  according  to  its  divine,  theanthropic  contents, 
constitutes  it  the  Canon.     {See  Lange's  Matthew,  Am.  ed.  p.  1 3.) 

The  Bible  is  beyond  question  the  canon,  but  not  merely  the  canon,  not  a  canon 
m  the  sense  of  a  law-book.  The  canonical,  as  a  rule  and  direction,  always  points  to 
that  which  is  above  itself,  the  principle  of  life,  and  the  life  of  the  principle ;  to  the 
source  of  free  love,  free  life,  and  free  blessedness  from  which  it  flows. 

Viewing  the  Holy  Scripture  as  to  its  effects,  its  unity  proves  it  to  be  the  word 
of  God.  It  exerts  a  power  within  and  beyond  itself;  it  sheds  light  upon  itself;  it 
radiates  its  light  from  its  mighty  living  centre— the  world-redeeming  Christ — to 
every  part,  and  reflects  it  from  each  part  to  every  other,  and  back  upon  the  central 
truth  itself  Thus  by  virtue  of  the  analogy  of  iaith,  and  the  analogy  of  Scripture 
the  Bible  is  the  one  indivisible  word  of  God,  in  its  total  impression  and  operation, 
more  fully  the  word  of  God,  than  in  its  particular  words  or  utterances. 

Hence  its  external  efficiency  is  pure  and  perfect.  As  a  body  of  records  it  points 
back  from  itself  to  its  origin,  the  living  revelation.  As  a  word  of  life  it  points 
beyond  itself,  to  the  living  Christ.  It  is  no  idol  which  fetters  the  hearts  of  men  to 
itself  in  a  slavish  manner.     Neither  is  it  a  meie  canon,  a  writing  of  genuine  author 


§8.    THE   RICuJBs  ur    iHE  SCRIPTURES  IK  THEIR  ENDLESS  DlV'ERSITr.  1 

ity,  which  simply  as  a  law,  fixes  the  rule  what  we  are  to  believe,  and  how  we  should 
live.  As  the  word  of  God,  it  is  the  book  of  life,  in  the  authentic  form  of  writing; 
which  gives  testimony  to  the  book  of  life  in  the  hand  of  God — the  purpose  of  re. 
demption — to  the  book  of  life  in  the  heart  of  the  Church — Christ  in  us  ;  and  awakens, 
strengthens  and  enriches  the  life  from  God  through  Christ.  It  is  not  only  the  ground 
upon  which  the  Cultus  of  the  Church  rests,  but  the  book  through  which  it  edifies 
itself,  and  tnlfils  its  great  mission  to  the  world. 

The  unity  of  the  Holy  Scripture  in  the  harmony  of  its  great  opposition  con- 
stitutes it  the  one  book  of  the  Covenant,  or  the  Eternal  Testament,  in  the  opposition 
of  the  Old  and  New  Testaments. 


THE  BIBLE  AS  THE  BOOK  OF  BOOKS. 

The  Bible  then,  as  the  Book  of  Books,  is  as  the  sun  in  the  centre  of  all  other  re- 
ligious records;  the  Kings  of  the  Chinese,  the  Vedas  of  India,  the  Zendavesta  of  the 
Persians,  the  Eddas  of  the  Germans,  the  Jewish  Talmud,  and  the  Mohammedan 
Koran ;  judging  all  that  is  hostile  in  them,  reconciling  and  bringing  into  liberty 
whatever  elements  of  truth  they  may  contain. 

It  stands  also,  with  a  like  repelling  and  attracting  force  in  the  centre  of  all 
literature,  as  Avell  as  of  Theology.  In  the  same  power  and  dignity  it  exercises  its 
critical  authority  upon  all  historical  traditions. 

As  the  ideal  Cosmos  of  the  revelation  of  Salvation,  it  forms  with  the  Cosmos  of 
the  general  revelation  of  God  an  organic  unity  (Ps.  viii. ;  xix. ;  civ.).  It  is  the  key  of 
the  World-Cosmos,  while  this  again  is  the  living  illustration  of  the  Cosmos  of  the 
Scripture. 

But  as  that  is  subordinate  to  the  living  God,  as  an  organ  of  his  manifestation,  so 
IS  the  Bible  to  the  living  Christ.  It  holds  the  same  relation  to  him  as  the  copy  to 
the  original,  and  is  coordinate  with  the  eternal  word  of  Christ  in  the  total  life  of 
the  Church — as  a  folly  accordant  testimony.  But  whoever  will  utter  anything  from 
that  mystical  writing  in  the  heart  of  the  church,  must  derive  his  credentials  from 
the  written  word. 

§8. 
THE  RICHES  OF  THE  SCRIPTURES  IN  THEIR  ENDLESS  DIVERSITY. 

The  grand  opposition  of  the  Old  and  New  Testaments,  upon  a  closer  view, 
branches  itself  into  an  endless  number  of  oppositions,  distinctions,  and  differences, 
which  meet  us  not  only  in  the  Old  Testament  generally,  but  in  its  particular 
divisions,  and  also  in  the  New. 

In  this  human  aspect  the  Bible  appears  as  an  historical  growth,  and  is  open  to 
an  historical  examination  and  criticism.  In  this  aspect  is  is  connected  with  human 
imperfections.  But  in  this  aspect  alone,  the  endless  riches  of  its  all-pervading 
divine  fulness  unfolds  itself  to  our  view. 

From  the  reciprocal  influence  of  the  divine  unity  of  the  Scriptures,  and  its  human 
diversities,  results  the  living  force  or  mnvein('?it   in   the  development  of  Biblical 


INTRODUCTION   TO  THE  OLD   TESTAMENT. 


Theology;  and  thus  it  comes  to  be  the  authentic  copy  of  the  advent  and  life  of 
Christ,  flowing  out  of  the  connection  between  the  God  of  revelation  And  believing 
humanity. 


SECOND  SECTION. 

mTRODUCTION  TO  THE  HOLY  SCRIPTURES,  ISAGOGICS,  OR  THE 
DIVERSITIES  AND  HISTORICAL  GROWTH  OF  BIBLICAL  DOCTRINE. 


Biblical  Introduction  treats  of  the  Scriptures  in  their  historical  aspect.  If  we 
distinguish  between  a  preparatory  (taking  that  word  in  its  widest  sense)  and  an 
historical  and  critical  introduction  (which  regarded  as  general  includes  both  parts, 
but  as  special  only  the  latter),  there  is  no  room  for  the  question  which  has  been 
agitated  (Hagenbach's  Encyclopedia,  p.  140),  whether  the  literary  history  of 
the  Scriptures  as  a  whole  and  in  their  individual  parts  alone,  or  the  scientific  aids  to 
Exegesis  also,  properly  belong  to  such  ar  introduction.* 


FIRST  CHAPTER. 
Preparatory  Introduction. 

§  2. 
ITS  CONSTITUENT  ELEMENTS. 

The  direct  auxiliaries  to  the  Explanation  of  the  Scriptures  are  biblical  antiquities, 
and  the  sacred  languages ;  and  as  regards  the  present  form  of  the  text,  biblical 
criticism  and  hermeneutics.  Exegesis  presupposes  all  these  sciences,  and  they  in 
turn  presuppose  exegesis.  The  circle  which  is  involved  in  this  statement  is  not 
logical  but  real,  i.  e.,  science  must  learn  to  know  the  particular  through  the  uni- 
versal, and  the  universal  through  the  partiodar.  From  the  central  point  between 
the  universal  and  the  particular,  it  oscillates  between  the  two  extremes,  which  intui 
tion  harmonizes. 

SECOND  CHAPTER. 

Pr^arOtory  Introduction  :  Its  constituent  parts  so  far  as  the  text  is  concerned. 

L  The  Old  Testasient  Archeology. 

§    3. 
BIBLICAL  ANTIQUITIES  OF  THE  OLD   TESTAMENT. 
It  is  defined  mainly  by  the  forming  principle  which  constitutes  its  unity :  here, 

•  Por  ft  general  survey  of  the  development  of  the  sciences  of  Old  Testament  Introduction,  ««  Bleek,  Hitdatung,  p. 


§4.     THE  ISBAELITISH  PEOPLE  AJSTD   SURROUNDING   ^iTIONa 


the  character  of  the  Jewish  people.  Regarding  this  people  in  its  local  relations 
we  have  Biblical  Geography  (especially  physical),  and  in  its  relations  to  time 
Biblical  Chronology ;  then  in  its  relations  to  nature,  the  physical  science  of  the  Bible, 
and  in  its  relation  to  the  race,  Biblical  Ethnography ;  then  in  its  more  vital  relations 
the  Theocracy,  embracing  the  history  of  the  Biblical  Cultus  and  Civilization ;  and 
lastly  in  its  relations  to  History,  biblical  history  and  international  relations. 


For  the  literature  of  the  Old  Testament  Antiquities : 
De  Wette  :  Lehrbuch  der  hehraisch-jiidischen  Arch- 
Sologie  (1842). — Ewald:  Die  AUerthumer  des  Vnlkes 
Israel,  1848,  1864.  [This  is  a  very  suggestive  work. 
—A.  G.]  Keil  ;  Handbuch  der  biblischen  Archdologie, 
18S8.      Bertheav  :   Zur  Oeschichte  der  Jsraelittn, 


1842;  Hagenbach's  Miicyclopedia,  p.  136;  and  ic 
EIeil,  p.  13.  Lange's  Matthew,  Am.  ed.  p.  Iv. 
Archseology,  [Preston  :  Studenl's  Theological  Man- 
ual, London,  1850.  Jaen's  Biblical  Archceology, 
translated  by  Upham,  New  York,  1863. — A.  G.l 


§4. 
THE  ISRAELITISH  PEOPLE  AND  SURROUNDING  NATIONS. 

Heathen  nations,  in  their  pride  and  presumption,  trace  their  origin  back  througo 
various  steps  to  the  Gods,  or  demigods  (Tuisko,  Brahma,  Deucalion,  <fec. );  but  the 
Israelitish  people  is  satisfied  to  trace  its  origin  from  Abraham,  the  Friend  of  God. 
Because  it  enters  into  the  history  of  the  world  as  the  people  of  faith,  therefore,  also 
as  the  people  marked  by  humility  in  its  claims. 

Heathen  nations  speak  of  ancient  historical  glory  which  is  entirely  fabulous ; 
the  people  of  Isi-ael  with  a  far  truer  historical  sense,  acknowledges  the  comparatively 
recent  date  of  its  origin.  According  to  Jewish  tradition  and  history  Abraham 
lived  about  2000  years  B.  C.  China  and  Egypt  were  then  thoroughly  developed, 
well-known  historical  kingdoms,  with  the  traditions  of  a  thousand  years  in  the  ])<>,. 

In  theii-  historical  name,  as  they  are  known  in  the  language  of  other  nations  the 
Israelites  are  Hebrews  (n-i-ins)  ;  according  to  Ewald,  Lengerke  and  others,  from 
the  Patriarch  Heber  (Gen.  x.  25;  xL  16);  but  according  to  Hengstenberg,  Kurtz 
(Geschichte  des  Alten  Bundes,  p.  132),  they  were  called  by  this  name  since  they 
came  from  the  other  side,  i.  e.,  across  the  Euphrates  (i2S  the  land  upon  the  other 
side,  here  the  other  side  of  the  Euphrates).  It  may  be  urged  in  favor  of  this 
derivation  that  they  were  so  called  by  foreign  nations,  who  would  naturally  be 
better  acquainted  with  their  geographical,  than  their  genealogical  origin.  They 
always  caUed  themselves  after  the  theocratic  honored  name  of  their  ancestor 
IsraeL  They  were  a  people  who  wrestled  with  God  in  faith  and  prayer.  After 
the  exUe,  the  name  Jews  passed  from  the  tribe  of  Judah  to  the  whole  people,  of 
whom  that  tribe  was  the  central  point,  and  they  were  usually  so  called  by  foreign 
nations. 

See  Winer  :  Article  Hebrews.   Bleek  :  Mnleitung  |  Kirchen-lexikon  von  Wetzee  und  Welte.     Article 
in's  Alte   Testament,  p.   72.     An  article  protesting    Hebrder, 
against  tlie  prevailing  view,  may  be  found   in   the  | 

The  Israelites,  as  Hebrews,  or  immigrants  into  Canaan,  may  have  exchanged 
their  original  Aramaic  tongue  for  the  Hebrew  as  their  first  historical  language 
(Blbek's  Mnleitung,  p.  61.) 

This  would  be  only  in  accordance  with  what  actually  occurred  under  the  New 
Covenant,  when  the  Hebrew  Christians  exchanged  their  own  language  for  the 
classic  language  of  the  Greek  and  Roman  world.     In  both  cases,  is  the  appropriated 


10  INTRODUCTION  TO  THE  OLD  TESTAMENT. 

language  moulded  into  an  entirely  new  language,  through  the  power  of  the  religious 
spirit.  We  leave  it  undetermined  however  how  far  this  question  must  be  regarded 
as  already  settled. 

[There  is  a  very  able  article  in  the  2d  vol  of  lue  Biblical  Repertory  in  which  the  author  defends  th« 
antiquity  of  the  Hebrew  language. — A.  G.] 

As  to  their  genealogy,  the  descent  of  Israel  rrom  Abraham,  and  more  remotely 
fi-om  Shem,  forms  the  very  kernel  and  soul  of  their  authentic  traditions ;  while  tha 
relation  of  other  Semitic  tribes  to  their  ancestors  is  involved  in  uncertainty. 

See  Genealogical  table  Gen.  Ch.  10.  Kurtz  :  History  of  the  Old  Covenant.  The  origin  of  the  CoTenanl 
people,  L  p.  129. 

The  essential  question  here  is  this :  what  is  the  fundamental  characteristic,  tha 
distinguishing  feature  of  the  Israelitish  people.  When  God  chose  this  people  as  his 
own,  although  it  was  a  stiff-necked  people  (Ex.  xxxii.  9 ;  xxxiii.  3) ;  although  it 
possessed  no  art,  science,  political  system,  like  that  of  the  Greeks  and  Romans  {set 
Introduction  to  Rdhr's  Geography  of  Palestine) ;  it  does  not  follow  that  the  choice 
■was  arbitrary,  without  a  reason  in  the  divine  mind.  Corresponding  to  the  divine 
choice,  there  was  a  human  disposition  or  quality,  which  God  from  eternity  had 
designed,  for  the  individual  or  people  of  his  choice,  and  which  he  actually  communi- 
cated in  its  origin. 

The  striking  peculiarity  of  Israel  is  the  great  prommence  of  the  religious  (Semittcj 
element  in  reference  to  God,  vrhich  is  found  in  its  highest  and  most  genial  form  in 
this  people  ;  in  contrast  to  the  prominence  of  the  Ethical  (Japhetic)  element  in  refer- 
ence to  the  world.  Israel  therefore  is  preeminently  a  people  of  religion,  not  of  art 
and  science  like  the  Greeks,  nor  of  politics  and  law  like  the  Romans.  We  may  say 
indeed  that  it  is  a  people  of  dynamic,  not  of  dead  formal  forces  or  principles.  As 
the  people  of  God,  which  out  of  a  profounder  originality,  introduces  and  unfolds 
among  the  hoary  nations  a  new  life,  it  places  its  living  religion  in  opposition  to  the 
formal  and  lifeless  Cultus  of  the  heathen ;  its  dynamic  poetry,  and  its  science  of  the 
one  all  pervading  principle  of  the  world,  to  the  formal  poetry  and  science  of  the 
Greeks  ;  and  its  warfare  and  politics,  animated  and  exalted  by  the  great  principles 
which  actuate  them,  to  the  technical  and  unmeaning  Roman  politics  and  warfare. 
As  it  is  itself  an  element  of  regeneration  to  the  nations,  so  are  its  gift.s  for  the  gifts 
and  arts  of  the  nations.  Hence  it  follows  that  Israel  must  possess  that  comprehensive 
nationality,  in  which  all  the  peculiarities  of  the  different  nations  must  be  mixed. 
Thus  it  was  destined  and  prepared  to  be  the  maternal  breast  for  the  Son  of  Man,  the 
man  from  heaven,  the  head  of  all  nations.  Thus  for  the  fathers'  sake,  who  repre- 
sent its  profoundest  peculiarities,  and  for  tlie  root  of  Jesse,  which  shall  bear  the 
flower  of  humanity,  it  is  the  beloved  people,  tlie  Elect  One,  Jeshurun,  the  favorite  of 
heaven,  the  Apple  of  God's  eye,  the  typical  Son  of  God,  the  type  of  the  true  Sou  of 
God  to  come,  who  is  the  fulfilling  of  its  deepest  faith  and  desire.  Hence  too  in  its 
darker  aspect,  its  falls  and  crimes,  it  must  represent  the  darkest  side  of  humanity, 
and  its  worst  characters,  just  as  in  its  peculiarly  chosen  ones,  its  patriarchs  and 
prophets,  it  may  claim  the  noblest  and  most  heroic  spirits  of  the  race.  {See  Laj^ge's 
Verfinsterung  der  Welt,  p.  119.) 

Jewish  State;  in  Fbdbrbach:    TVadatt  upon  th. 


The  most  distorted  features  of  the  Hebrew  Nation- 
al Character  are  found  in  Hitzio:  Inirodudion  to 
Isaiah ;  in  Leo  ;  Prelections  on  the  History  of  the 


Nature  of  Christianity.     The  old  heathen  utterancei 
of  contempt  for  the  Jews  are  recorded  in  Raumer'e 


§  6.     THE  LAND   OF  CANAAN  AND  ITS  POSITION   ON   THE  EARTH. 


11 


Pale»Htu,  p.  396.  Herder,  Hegel  in  his  Prelectimn 
upon,  the  Philosophy  of  Religion,  2d  part,  pp.  42,  57. 
EwALD,  and  others  have  contributed  to  a  more 
correct  estimate  of  the  Israelitish  people.     Franki's 


Lihanon,  the  family  book  of  poetry,  forms  a  coUec 
tion  of  the  poetical  glories,  and  exalted  estimate  foi 
the  Jewish  people  (1855). 


The  people  of  Israel  must  therefore  from  its  very  destination  come  into  contact 
with  the  most  diverse  nations,  with  the  astrological  Chaldees  from  whom  the  family 
of  Abraham  sprang  (Ur,  Light  in  Chaldea.  Abraham,  in  the  starry  night.  Gen, 
XV.  5) ;  with  the  Babylonians  and  Syrians,  ever  oscillating  between  pleasure  and 
despair  (devotees  of  lust  and  moloch)  ;  with  the  cultivated  but  depraved  Canaanites 
(Kurtz:  History  of  the  Old  Covenant,  I  p.  120)  ;  with  the  wisdom  and  lifeless  Cultua 
of  the  Egyptians ;  with  the  excitable  and  prudent  Midianites  ;  with  the  kindred  but 
ritill  dangerously  hostile  Edomites,  Moabites,  Ammonites  and  Samaritans ;  with  the 
haughty  and  contracted  Philistines  (for  whose  origin,  see  Kurtz,  p.  185);  with  the 
skilful  and  ingenious  Phoenician  ;  with  the  pride  and  haughtiness  of  the  Assyrian  and 
Babylonian  monarchies;  with  the  moral  intuitions,  and  tolerant  spirit  of  the  Persian 
world-power ;  with  the  culture  and  reason-worship  of  the  Greek ;  and  at  last  with  the 
fateful,  mighty,  and  cruel  power  of  Rome.  Upon  this,  as  its  fatal  rock,  after  it  had, 
imder  all  these  interchanges  and  influences,  unfolded  its  whole  character,  in  both 
good  and  evil,  it  broke  to  pieces  as  to  its  historical  form  or  nationality,  in  an  exter- 
minating contest  between  the  Judaic  religious,  legal  spirit,  and  the  strong  political, 
and  legal  spirit  of  the  Roman  power. 

§5. 
THE  LAND  OP  CANAAN  AND  ITS  POSITION  ON  THE  EARTE 

The  land  of  Canaan,  or  the  lowlands  of  Syria,  in  opposition  to  Aram  or  the  high- 
lands (Gesenius,  Lexicon,  I'Js),  the  promised  land,  the  Holy  land,  designated  by  many 
names  (Raumer's  Palestine,  p.  32),  was  appropriated  as  the  chosen  home  of  the  chosen 
people,  as  the  land  holding  a  central  geographical  position,  connected  with  the 
different  countries  of  the  civilized  world  by  the  Mediterranean  sea,  and  yet  insulated 
from  them  (C.  Rittbr  :  Der  Jordan  U7id  die  Beschiffung  des  Todten  Meeres,  Berlin, 
1850);  central  also  as  to  climate,  lying  midway  between  the  debilitating  tropical 
heats,  and  those  colder  climates  within  which  life  is  supported  only  by  hard  labor;  and 
central  further  as  to  its  physical  qualities  between  paradisaic  fruitfulness,  and  sterile 
wastes.  But  so  much  has  been  written  upon  this  land,  in  so  many  respects  different 
from  Asia,  Africa,  Europe,  and  yet  so  closely  connected  with  them  all,  that  we  need 
only  refer  to  the  literature  here. 


Haqenbach  :  Encyclopedia,  p.  135.  VoN  Rac- 
«ikr;  Palestine,  p.  2.  7%e  Bible  Atlas  of  Weiland 
and  Ackerman,  2d  ed.  (1845).  Bernatz  :  Album 
des  heiligen  Landes  (1856).  Bible  Atlas,  by  Kiepert 
(1858.)  The  plates,  plans  of  Jerusalem,  alluded  to 
in  Raumer's  Palestine.  Also  the  Periodicals  upon 
this  snbject.  The  Lands  and  States  of  Holy  Scripture, 
in  selected  engravings  with  an  explanatory  text,  by 
Frid'k  and  Otto  Stradss  (1861).  The  description 
of  the  land  in  Kurtz's  History  of  the  Old  Covenant, 
i.  p.  103.  Zahn  :  Das  Reich  Oottes,  i.  Thl.  p.  105. 
ZiANQB:  Life  of  Christ,  ii.  i.  p.  24.  Bible  Diction- 
aries by  Winer  and  Zeller. 


We  would  call  special  notice  to  the  article  upon 
Palestine  in  Herzog's  Real-Encyclopedia,  Keil: 
Handbuch  der  Biblischen  Archdologie,  p.  15  fif.  Th« 
Holy  Land,  by  C.  Tischendore  (1862).  Lasge's 
Biblework  upon  Joshua.  [Robinson:  Researches, 
with  the  maps.  The  articles  by  the  same  in  the 
BibUotheca-Sacra.  The  articles  upon  Palestine  by 
Thomson  and  Porter  in  the  same  periodical.  Coli 
MAN :  Biblical  Geography,  Text-book  and  Atlas. 
Wall-map  by  Coleman.  Thomson  :  The  Land  ana 
the  Book.  Article  Geography  in  Angus'  Hand-Book 
Wilson  :  Lands  of  the  Bible.  Kitto  :  History  of 
Palestine.      Travels  by  Olin,   Durbin,   Bausmaioi 


12 


INTRODUCTION   TO   THli  OLD   TESTAMENT. 


BARTtETT:    Walka  about  Jerusalem.       Aiton:    TIteHure.      Bohr's  Paleeiiie,    Edin.  (1848). 
Lands  of  the  ilesnah,  London  (1854).     Bonar:  TKt    Sinai  and  FaUstitie. — A.  G.] 
desert  of  Sinai.      Hacketi  :  Illustrations  of  Strip-  \ 


8rAin.IT 


§6. 
CHBONOLOGT  OF  THE  HISTORY   OF   THE  OLD   COVENANT,  OK  OF  THE  JEWISH  PEOPLR 


See  Gattkber's,  Ioeleb's,  Brinkmeter's  Chrono- 
loffie.  Die  Biographien  der  Bibel  (1858).  Hoff- 
mann :  Aegyptische  and  fsraeliiisehe  Zeiirechming 
(1847).  Archinard:  A  la  Chronologic  sacree^  bajiee 
sai-  les  decouveries  de  Vhampollion  (1841).  Bibli- 
sche  Chronologie  rmt  Fortsetzung  bis  auf  unsere  Zeit, 
Tubingen  (1S51).  Becker:  Chart  of  Chronology, 
Leipzig  {1S51).  Jieiirage  zu.r  Geschichie  des  Alien 
Orients,  by  A.  ton  GnxsCHMiD,  Leipzig  (1857). 
Ewald:     Gesehichte    des    Folkes   Israel,   i.   p.   274. 


The  Article  Year  in  Winer's  Bible  Lexicon.  Bunsen  ; 
Bibelwerk,  i.  p.  201  ff.  Biblische  Jahrbiicher  odef 
Vergleichende  Zeittafeln  fur  die  Alttestamentlichen 
Geschichten  vom  Auazug  der  Israeliten  aus  Aegypten 
bis  auf  Alexander  den  Grosser),  Keil  :  Archaologi* 
i.  p.  345.  [Browne  :  Ordo  Saclorum.  Waito.n  : 
Prolegomena.  Bedford  :  Scripture  Chronology. 
The  Chronologies  of  Usher,  Hales,  and  Chrono- 
logy, as  Introductory  to  his  Church  History,  bj 
Jartis.— A.  G.] 


The  Chronology  of  the  Old  Testament,  as  it  lies  in  the  records,  was  not  intended  for 
the  purposes  of  Science,  but  determined  throughout  by  the  religious  point  of  view,  to 
which  all  geographical,  astronomical,  and  scientific  mterests  are  held  subservient.  Hence 
it  has  been  said  by  the  author  of  the  Biographies  of  the  Bible,  "  that  among  the 
mistakes  of  those  who  would  find  everything  in  the  Bible,  no  one  is  more  dangerous 
and  wide-spread,  than  the  attempt  to  construct  a  chronology  from  its  pages."  In  his 
later  investigations,  however,  he  has  seen  reason  to  modify  his  judgment,  and  says 
"  In  the  Bible,  Genealogy  has  far  greater  importance,  and  occupies  much  more  space 
than  Chronology.  The  value  which  the  Hebrews  placed  upon  their  genealogical 
tables  harmonizes  with  the  w-hole  system  of  their  religion  and  law,  and  with  their 
expectation  of  the  Messiah.  They  had  their  genealogists,  from  the  time  that  they 
became  a  definitely  formed  state,  and  this  remarkable  feature  in  their  customs  hag 
acquired  such  a  prominence,  that  they  sometimes  used  the  same  word  to  denote 
genealogy  and  history." 

It  is  this  very  remarkable  feature  which  imparts  its  distinguishing  character,  its 
Hpecific  religious  worth,  its  perfection  even,  to  Biblical  Chronology.  In  regard  to  this 
character  the  New  Testament  also  in  its  dates  holds  closely  to  the  Chronological 
key-note  of  the  Old  Testament ;  although  in  the  Evangelists  and  Acts  it  frequently 
connects  the  Biographical  Chronology  of  primitive  Christianity,  with  the  Chronological 
dates  of  contemporary  general  history. 

We  can  thus  speak  of  a  scientific  imperfection  of  Biblical  Chronology,  which  is 
perfectly  consistent  with  its  religious  perfection,  and  which  on  this  very  account  ia 
of  great  service  to  the  chronology  of  preneral  history. 

The  first  imperfection  is  the  want  or'  an  unbroken  series  of  dates  by  years,  starting 
from  some  fixed  point  in  the  history.  The  second,  is  the  absence  ofa  reference  of  the  dates 
in  the  history  of  Israel,  to  the  contemporary  dates  of  general  history.  The  particular 
enumeration  of  years  of  the  Israelites  are  fragments,  which  are  only  joined  together 
with  difficulty.  The  references  of  Israclitish  dates  to  those  of  foreign  nations,  especi- 
ally of  the  Egyptians,  sustain  the  most  diverse  combinations.  Hence  the  results  .of 
the  later  determinations  of  Jewish  Chronology  differ  so  widely.  It  is  only  subse- 
quent to  the  exile  that  the  Jews  have  placed  tlieir  mode  of  computation  in  connection 
with  the  chronology  of  general  history  by   connecting  with  that  of   the  Seleucidsfe 


g  6.     CHRONOLOGY  OF  THE  JEWISH   PEOPLE.  13 

But  in  this  precisely,  consists  the  religious  superiority  of  the  Jewish  Chronology 
that  it  is  throughout  genealogical,  just  as  the  whole  biblical  monotheism  is  grounded 
in  the  principle  of  personality.  The  Israelitish  history  proceeds  upon  the  assumption 
that  persons,  (we  might  say  even  personal  freedom),  are  the  prime  forming  element* 
of  history ;  that  the  persons  determined  the  facts,  and  not  the  facts  the  persons 
Every  nation,  as  indeed  every  religion,  has  its  characteristic  computation  of  time 
through  which  it  manifests  its  peculiar  nature.  Hence  the  Greek  computes  his 
time  after  the  Olympiads,  the  Roman  ab  nrbe  condi/a,  the  Mohammedan  from  th« 
flight  of  the  prophet,  with  which  the  success  of  his  religion  was  insured.  The  Israelite 
computes  time  by  the  genealogy  of  the  Fathers  of  the  race  (nisin),  by  the  ages 
of  the  Patriarchs,  by  the  life  of  Moses,  by  the  reigns  of  the  kings.  In  addition  tc 
this  there  appear  in  the  history  general  genealogies.  But  when  all  the  Christiar 
world  reckons  time  from  the  birth  of  Christ,  it  only  raises  to  its  highest  power  tha 
Old  Testament  principle  of  personality ;  since  the  years  of  redemption  are  the  years 
of  the  universal  life  of  Christ ;  a  continuous  fulfilment  of  the  word,  "  who  shah 
declare  his  generation  ?  " 

But  in  this  pecnliarity  the  Jewish  chronology  has  been  of  essential  service  to 
the  chronology  of  general  history.  Just  as  generally  the  Old  Testament  has 
given  the  death  blow  to  heathen  mythology,  so  the  Old  Testament  chronology,  by 
fixing  the  antiquity  of  the  human  race  to  about  4000  years  B.  0.  (for  the  different 
computations  see  the  Biblical  chronology,  Tubingen,  1851,  Preface,  p.  1),  has  forever 
refuted  the  fabulous  chronology  of  various  heathen  nations,  e.  ff.,  the  Indian,  Chinese, 
Egyptian.  The  general  historical  view  of  the  periods  of  the  development  of  the 
human  race  before  Christ  confirms  the  correctness  of  the  biblical  assumption  as  to 
the  remoteness  of  its  origin. 

In  Ewald's  view,  the  determination  of  the  yearly  feasts,  which  was  in  the  hands 
of  the  priests,  is  of  great  aid  in  perfecting  the  Jewish  method  of  computation. 
To  the  determination  of  particular  years,  was  added  the  regulation  of  the  periods 
of  years,  the  Sabbath  year  (7  years)  ;  the  year  of  Jubilee,  which  probably  began 
with  the  fiftieth  year  (see  Note  3,  Ewald,  p.  276).  Then  the  Exodus  from  Egypt 
became  a  starting  point  for  a  continuous  era,  and  (1  Kings  vi.  1)  480  years  were 
counted  from  the  Exodus  to  the  founding  of  the  temple  in  the  fourth  year  of  the 
reign  of  Solomon.  So  the  residence  in  Egypt  was  fixed  at  430  years  (Ex.  xii.  40). 
In  establishing  these  points  the  Israelites  could  avail  themselves  of  the  guidance 
of  the  Egyptian  method  of  computation.  According  to  Ewald,  these  two  periods, 
the  residence  in  Egypt,  and  the  interval  between  the  Exodus  and  the  building  of 
the  temple,  form  the  axes  about  which  all  the  other  determinations  revolve.  But 
as  to  the  relations  of  the  ancient  Israelitish  history  to  the  history  of  other  nations, 
Ewald  points  to  the  Egyptian  Era  of  Manethon.  To  this  Egyptian  parallel  Bun- 
sen  adds  that  of  the  Babylonian  and  Assyrian.  After  the  exile  the  Jewish  era  runs 
in  close  connection  with  the  Persian,  through  the  reckoning  of  the  reigns  of  the 
kings  (Ezra  iv.  24 ;  vi.  15).  Since  the  Syrian  Empire  the  Jews  fall  more  com- 
pletely within  the  era  of  the  Selencidje  (1  Maec.  i.  10). 

It  is  not  our  purpose  to  form  a  new  chronological  system  of  the  history  of  tha 
Old  Testament,  but  rather  to  vindicate  the  idea  of  Old  Testament  chronology. 
We  throw  out  here  however  some  brief  remarks  upon  the  method  of  ascertaining 
tome  of  the  general  points  just  alluded  to. 

1.  It  is   -ipciJedly  insorrect  for  the  author  of "  The  Dates  of  the  Bible,"  in 


14  INTRODUCTION  TO  THE  OLD   TESTAMENT. 

regard  to  tht.  chronology  of  the  Old  Testament,  to  place  the  Samaritan  text  of  tht 
Old  Testament,  and  the  Septuagint,  by  the  side  of  the  Hebrew  text,  so  that  from 
their  great  diversities,  he  might  infer  that  the  biblical  chronology  was  in  the  same 
degree  unreliable.  It  is  impossible  that  the  Septuagint  should  rest  upon  traditions 
"rhich  will  bear  comparison  with  those  of  the  Hebrew  text.  The  same  is  tme  of 
the  Samaritan  Pentateuch.  The  Hebrew  text  has  throughout  the  priority,  and 
must  therefore  have  the  preference  in  any  case  in  which  they  may  be  com- 
pared. 

2.  It  is  incorrect  again  to  attempt  to  rectify  Old  Testament  declarations  by 
what  are  supposed  to  be  diflerent  declarations  of  the  New  Testament,  as  has  been 
done  by  Usher,  Ludov.  Capellus  and  others,  more  recently  by  Becker,  in  his  Chart 
of  biblical  chronology.  The  declaration  of  Paul  (Gal.  iii.  17)  agrees  with  that 
made  (Ex.  xii.  40),  if  we  take  into  account  that  the  promise  was  not  only  confirmed 
to  Abraham,  but  to  Isaac  and  Jacob.  The  430  years  would  thus  date  from  the 
origin  of  the  Israelitish  jjeople,  after  the  death  of  Jacob,  to  the  Exodus.  It  is 
more  difficult  to  explain  the  relation  of  the  450  years  which  the  Apostle  (Acts 
xiii.  20)  defines  as  the  period  of  the  Judges,  to  the  declaration  (1  Kings  vi.  1), 
that  the  period  from  the  Exodus  to  the  erection  of  the  temple  was  about  480  years. 
A  diversity  exists  here  in  the  Jewish  tradition,  since  even  Josephus  (Antiq.  viii. 
3,  1)  reckons  592  years  from  the  Exodus  to  the  building  of  the  temple:  thus  as- 
signing 443  years  as  the  period  of  the  Judges,  while  1  Kings  vi.  ]  fixes  331 
years  as  the  length  of  that  period.  Either  the  Apostle  intimates  in  the  i>-,  that  he 
fell  in  with  the  traditional  indefinite  reckoning,  or  the  declaration  reaches  back,  and 
includes  Moses  and  Joshua  among  the  Judges,  (as  they  in  fact  were,)  as  it  reaches 
forwards,  and  includes  Samuel.  In  the  determination  of  the  bondage  in  Egypt  to 
400  years  in  the  speech  of  Stephen,  it  is  probable  that,  according  to  the  promise, 
(Gen.  XV.  13),  the  round  number  of  30  years  at  the  beginning  of  the  residence  in 
Egypt,  was  fixed  as  the  period  of  the  happy  existence  of  the  Israelites  there,  and 
must  be  subtracted  from  the  entire  period  of  their  residence. 

3.  It  is  not  our  province,  nor  are  we  in  a  position  to  criticise  the  assertions  which 
Bunsen  makes  in  regard  to  the  Egyptian,  Assyrian  and  Babylonian  chronologies 
(compare  the  criticism  by  Gutschmid).  In  any  case  he  has  performed  a  great  service 
in  bringing  the  Jewish  era  in  relation  with  these  chronologies  ;  which  he  has  done  at 
a  vast  expense  of  learning  and  toil.  We  must,  however,  bring  out  more  clearly  the 
doubt  which  a  more  complete  scientific  determination  has  to  remove.  In  the  fir.st 
place,  it  seems  without  any  adequate  foundation  that  a  chronology  beyond  the  influence 
of  the  Theocracy  should  be  presented  as  an  infallible  measure  for  the  biblical  decla- 
rations, as  much  so  indeed,  as  if  generally  an  unquestioned  right  should  be  conceded 
to  Josephus  against  the  Old  Testament,  and  Evangelic  history.  In  the  second  place, 
the  determination  upon  this  ground  of  the  dates  of  Jewish  history  seems  to  us,  to  a 
great  extent,  questionable.  In  the  third  place,  it  is  a  result  which  no  one  should 
hastily  concede,  when  the  480  years  (1  Kings  vi.  1),  from  the  Exodus  to  the  founding 
of  the  temple  are  here  reduced  to  less  than  352  years.  We  must  leave  it  to  a  special 
investigation,  to  ascertain  these  points  more  certainly. 

The  most  certain  dates  for  the  determination  of  Jewish  Chronology,  are  those  oi 
Nebuchadnezzar  and  Cyrus.  The  conquest  of  Jerusalem  by  the  former  moi.arch,  or 
the  beginning  of  the  Babylonian  captivity,  is  assigned,  not  only  by  Bunsen,  but  bj 
Scheuchzer  and  Brinkmeyer,  to  the   year  586   (not  588)  R.  C       The  return  of  thfi 


§  6.     CHRONOLOGY   OF  THE  JEWISH   PEOPLE. 


Jews  from  Babylon,  according  to  the  ordinary  computation,  took  place  636  B.  C 
according  to  Bunsen  and  Scheuchzer  538. 

From  that  time  downwards,  the  Jewish  computation  is  determined  by  the  Era  of 
the  Seleucidae,  which  follows  the  era  from  the  beginning  of  the  Captivity  in  Babylon, 
or  the  destruction  of  the  first  temple.  It  begins  with  the  year  312  B.  C.  A  follow 
ing  era,  reckoning  from  the  deliverance  in  143  B.  C,  giv^s  place  igain  to  the  com 
putation  used  under  the  Seleucidae,  upon  which  follows  the  present  computation  of 
the  Jews,  the  world  era,  beginning  3761  B.  C,  and  divided  into  three  great  periods, 
the  first  reaching  to  the  Babylonian  Captivity,  the  second  from  that  event  to  the 
destruction  of  Jerusalem  by  Titus,  the  third  from  that  time  to  the  present. 

From  the  Babylonian  Captivity,  going  backwards,  we  reach  the  first  point  in  the 
Jewish  computation,  through  the  sum  of  the  reigns  of  the  Jewish  Kings.  It  has  usually 
been  fixed  at  387  years,  and  the  beginning  of  the  reign  of  Rehoboam  placed  at  975 
B.  C.  Bunsen  places  it  in  968,  and  thus,  if  we  follow  his  method  of  determinations, 
as  it  seems  to  be  confirmed  by  the  Egyptian  dates  of  King  Shishak  (Sisak,  who 
plundered  Jerusalem  in  the  third  year  of  Rehobt  la, )  we  bring  out  the  round  number 
of  382  years  for  the  reigns  of  the  Kings.  Solomon  reigned  forty  years,  and  laid  the 
foundation  of  the  temple  in  the  fourth  of  his  reign  (1  Kings  vi.)  This  would  give  1004 
as  the  date  of  the  founding  of  the  temple.  Connecting  the  480  years,  the  interval 
mentioned  between  the  Exodus  and  the  founding  of  the  temple,  and  the  Exodus 
must  have  occurred  about  1484  B.  C.  It  is  usually  placed  in  round  numbers  at  1500, 
but  more  accurately  at  1493.  Bunsen,  however,  places  the  Exodus  between  the  years 
1324-1328,  more  definitely  1326,  (Lepsius  1314.)  But  the  confidence  with  which 
this  determination  is  fixed,  is  based  principally  upon  the  fabulous  narrative  by  Man- 
etho,  of  the  events  in  the  reign  of  the  Egyptian  King  Mendphthah,  (Bunsen,  p.  ccxii.) 
It  is  not  credible  that  the  simple,  sober  narratives  of  the  Old  Testament,  are  to  be 
corrected  by  such  a  fabulous  record  as  this  (see  Gutschmid,  pp.  2,  10, 11,  and  103,  also, 
Knobel,  Exodus,  112,  116  ff. ;  upon  the  more  extended  argument  of  Bunsen,  215,  see 
Gutschmid,  p.  23).  If  we  add  the  period  of  the  residence  in  Egypt  (Ex.  xii.  40),  430 
years,  to  the  number  (1  Kings  vi.  1),  the  entrance  into  Egypt,  or  the  death  of  Jacob 
must  have  happened  1914  B.  C.  For  the  residence  of  the  patriarchs  in  Canaan, 
according  to  Knobel's  computation,  we  may  allow  190,  or  at  the  most  215  years. 
Abraham  must  therefore  have  entered  Canaan  about  2129.  Knobel  is  inclined  to 
reduce  the  215  years,  since  in  his  view,  the  age  of  the  patriarchs  is  placed  too  high, 
but,  with  Beer,  Koppe,  Ewald,  and  others,  defends  the  430  years,  as  the  period  of 
the  residence  in  Egypt,  against  those  chronologists,  who  follow  the  reckoning  of  the 
later  Jews,  and  especially  of  Josephus,  in  whose  view  the  residence  in  Egypt  was 
only  215  years,  with  this  remark,  "  that  in  these  diverging  computations  too  much 
stress  has  been  laid  upon  uncertain  genealogies." 

The  date  of  the  entrance  of  Abraham  into  Canaan  points  to  a  period  still  more 
remote,  which  may  be  fixed  with  considerable  accuracy,  through  the  declarations  in 
Genesis  as  to  the  lives  of  the  Patriarchs,  and  which,  beyond  question,  gives  a  vastly 
more  probable  age  of  the  race  than  20,000  years,  assumed  by  Bunsen. 

For  the  I'lnar  year  of  the  Ancient  Israelites,  see  Winer's  Real-  mirterbuch.  Article  Ytar.     For  tkd 
months,  the  article  Months.    Also  Bbinkmxter,  pp.  43,  44 


16 


INTRODUCTION  TO  THE  OLD  TESTAMENT. 


§7. 

THE  NATUBAL  HISTORY  OP  PALESTINE  (PHTSIOA  SACRA). 


Upon  this  subject  we  refer  to  the  works  at  hand. 
Von  Raumer's  Palestine,  p.  69 ;  EJ:iL,  p.  23,  and 
other  Geographical  works.  For  the  literature,  see 
Hagenbach's  Encyclopedia,  p.  239. 

Die  Calwer  Siblische  Naturgeschichte  may  be  rec- 
ommended for  its  lirely  and  popular  style.     [Robin- 


son :  Researches  ;  The  Land  and  the  Book,  by  Thox 
SON,  a  very  interesting  and  instructive  book  ;  Deu 
Stanley's  work.  Upon  this  and  all  other  kindred 
subjects,  the  valuable  Bible  Dictionary  by  Soith,  9 
vols. ;  Harris  :  Natural  History  of  tKe  Bible  ;  0»- 
BORN :  Plants  of  the  Holy  Land. — A.  G.] 


§8. 

BIBLICAL  ETHNOGRAPHY. 
3m  abore,  §  4.    Ettbti  :  BUKyry  of  the  Old  Covmant.  ii.  p.  444.    Lisco :  0.  T.,  p.  206,  VolkerHum, 

§9. 
THE  THEOCRACY. 

We  cannot  comprehend  the  history  of  Israelitish  civilization,  without  embraoitg 
the  history  of  its  worship,  which  lies  at  its  foundation ;  nor  this  again  without  a  prior 
view  of  the  common  root,  out  of  which  spring  both  branches,  the  history  both  of 
the  worship  and  civilization  of  Israel,  i.  e.,  the  Theocracy. 

It  is  the  faith  of  Abraham,  that  faith  by  which  he  left  his  home  (Gen.  xii.  1),  mit 
knowing  whither  he  went,  which  makes  him  an  historical  personage.  Israel,  also,  from 
nameless,  unhistorical,  servile  tribes,  became  the  most  glorious  people  of  history  through 
the  reception  of  the  legally  developed  Theocracy  at  the  hands  of  Moses,  The  obe- 
dience of  faith  was  the  constituent  principle  of  the  people.  Hence  it  is  tht  type  of  the 
church,  that  one  people  which  the  gospel  has  gathered  out  of  all  nations.  Josephus 
ascribes  the  founding  of  the  Theocracy,  or  the  reign  of  God  over  Israel,  to  Moses  ( Con- 
tra Apionem  ii.  1,  6,  see  de  Wette's  Archaologie,  p.  179).  But  Moses  stands  to  the 
Theocracy,  or  the  religious  community  of  the  Old  Covenant  under  the  immediate 
guidance  and  control  of  Jehovah,  just  as  he  does  to  the  Old  Covenant  itself,  i.  e., 
be  is  not  the  starting-point  or  founder,  but  one  who  develops  it  under  its  legal  form : 
who  introduces  for  the  people  the  grand  theocratic  principles,  in  the  form  of  the  fun- 
damental laws  of  the  Theocracy.  The  Old  Covenant  law  or  right,  according  to  which 
the  Church  of  God,  at  its  very  beginning,  recognized  its  conscious  dependence  upon 
the  Divine  Providence,  and  entrusted  itself  with  entire  confidence  to  His  marvellous 
care,  whil(5  it  walked  in  the  obedience  to  His  commands  which  faith  prompts  and 
works,  began  with  Abraham,  with  whom  the  Old  Covenant  itself  began.  The  symbols 
of  this  supernatural  order  of  things,  are  the  starry  heavens  over  the  house  of  Abra- 
ham, and  circumcision,  the  religious  and  profoundly  significant  rite  of  his  house.  Abra- 
ham was  justified  by  his  faith  in  the  word  of  promise,  and  in  this  begins  the  germ- 
like organic  growth  of  the  Kingdom  of  God,  which  hitherto  only  in  sporadic  portents, 
like  individual  stars  in  the  night, — in  the  saints  of  the  earlier  times — had  irradiated 
the  night  of  the  old  world.  Hence  the  term  Theochacy,  as  Aristocracy,  Democracy, 
and  similar  terms,  designates  the  principle  of  the  government,  not  its  form  y*  which  ia 

*  Comp.  Cnippn  B  rtVanei^nt  Testa.  Lanaanne,  1838,  p.  79.  Lanqb's  opening  address  at  Zurich  treats  of  the  sasM 
iUUnctluu. 


g  10.     BELIGION  AOT)   WOKSHIP  OF  ISRAEL  AND   OF  SURROUNDING  NATIONS.      p 

designated  by  the  terms  Monarchy,  Hierarchy,  Oligarchy.  It  is  not  the  outward  form 
of  a  political  power  or  government.  We  cannot  say,  therefore,  that  the  Theocracy 
ceased  in  Israel  with  the  erection  of  the  Kingdom.  The  division  of  Jewish  histoi,» 
into  the  reign  of  God,  the  reigns  of  the  Kings,  and  the  reigns  of  the  Priests,  rests  upon 
an  error,  which  confounds  the  distinction  between  the  immutable  Old  Testament  prin- 
ciple of  government,  and  the  mutable  political  forms  under  which  it  appears.  Th« 
reign  ef  God  does  not  exclude  the  reign  of  the  Kings,  as  a  form  in  which  it  appears ! 
on  the  contrary  it  blooms  and  flowers  in  its  representation  through  the  regal  power  oJ 
David  and  Solomon,  as  before  in  its  rejwesentation  through  the  prophetical  and  judi- 
cial power  of  Moses  and  Joshua,  and  in  later  times  in  its  representation  through  the 
priestly  dominion  of  the  Maccabean  Judas  and  Simon.  The  organic  principle  of  the 
divine  dominion  branches  itself  into  the  three  fundamental  forms  under  which  Israel 
was  led  ;  the  prophetic,  kingly  and  priestly.  Hence  the  Providential  leading  of  Israel, 
we  may  say  indeed,  the  consciousness  of  the  dominion  and  leading  of  Jehovah,  endured 
in  Israel,  under  the  Kings  as  under  the  Judges,  in  the  Kingdom  of  the  ten  tribes  as  in 
Judah,  by  the  rivers  of  Babylon  as  in  Canaan,  however  much  the  prevailing  unbelief 
and  apostasy  of  the  many  couid  transiently  obscure  that  consciousness;  and  it  was 
only  when  Jerusalem  was  destroyed  by  Titus,  that  despair  filled  the  hearts  of  the 
people,  in  the  consciousness  that  for  some  long,  indefinite  period,  it  had  been  rejected 
by  Jehovah.  But  the  typical  form  of  the  Old  Testament  theocrac)',  as  it  was  estab- 
lished by  Moses  (Ex.  xix.  6),  has  now  passed  into  the  real  Nevsr  Testament  Kingdom 
of  God,  the  jiacriXua  tu>v  ovpavCyv,  which  had  been  already  predicted  by  the  prophets, 
especially  by  Daniel  (chap.  ii.  and  viL).  The  typical  appearance  of  a  people  formed 
by  God  to  the  obedience  of  faith  through  His  revealed  word,  led  and  protected  by 
Him,  has  reached  its  fulfilment  in  the  people  of  God,  founded  by  His  saving  virtue 
and  power,  a  holy  commonwealth ;  and  in  truth,  by  the  word  of  God,  united  in  a  hu- 
man, spiritual  life,  and  led  to  an  eternal  glorious  Kingdom,  which,  in  its  introductory 
form,  is  begun  here,  and  has  its  continuous,  efficient  organ  in  the  Christian  Church. 

Thus  Abraham,  in  his  righteousness  of  faith,  stands  as  the  living  type  of  the  King 
dom  of  God,  but  the  type  of  the  whole  theocratic  cultus  is  its  altar,  as  the  type  oi 
the  whole  theocratic  civilization  is  the  shepherd's  tent. 


§10. 
RELIGION  AND  WORSHIP  OF  ISRAEL  AND  OF  SURROUNDING  NATIONS, 

Abraham  appears  as  an  historical  personage  only  through  his  religion,  and  the  Is- 
raelitish  people  takes  its  origin  from  religion.  Other  nations  have  formed  their  own 
human  religions  in  their  own  way,  but  here  the  divine  religion,  viewed  in  its  relation 
to  general  history,  makes  its  own  point  of  departure,  the  father  of  the  faithful,  and 
the  organ  of  its  growth — the  people  of  Israel.  As  the  Greek  tribes  were  formed  into 
a  people  through  their  Hellenic  culture,  and  the  Roman  tribes  through  the  city  of 
Rome  and  the  Roman  State,  so  in  a  more  marked  way  has  Israel  grown  to  be  a  his- 
torical j?*ople  through  its  religious  calling.  Even  its  natural  origin  was  conditioned 
through  faith  (Gen.  xv.). 

It  IS  not  our  purpose  here  to  dwell  particularly  upon  the  faith  of  Abraham  an 
Isaac  ;  we  will  only  give  those  periods  whioh  are  noticeable  in  m  archseolo^ical  point 
of  view.     In  the  first  place  faith  itself. 
2 


18  INTKODUCTION  TO  THE   OLD   TESTAMENT. 


1.  Monotheism  and  the  Apostasy,  or  Symbolism 
and  its  heathen  form,  Mythology. 

2.  Calling  of  Abraham  and  the  heathen,  or 
SvTnbolical  Typology,  and  SymboUcal  Mythology. 
Abraham  separated  from  the  people  for  their  sal 
ration. 

8.  The  Patriarchal  faith  in  its  development,  and 
heathenism  in  its  ramiiieations. 


4.  The  Mosaic  legal  institutions,  and  their  coiiii 
terpart  in  the  Heathen  world 

5.  The  development  of  the  Mosaic  law,  and  th» 
idolatrous  service  of  the  surrounding  nations. 

6.  The  Prophetic  elevation  of  the  national  spirit 
and  the  Apostasy. 

7.  The  rending  of  the  common  pubUc  leligiou 
spirit,  and  its  true  concentration. 


Then  follows  the  more  direct  solemn  expression  of  faith,  the  Cultus  :  its  pie-con 
dition  circumcision,  its  central  point  the  sacrifice,  its  spiritual  consecration  prayer  and 
instruction. 

The  different  stages  of  the  Cultus  are  marked  by  the  temporary  and  constantly 
moving  tents  of  the  Patriarchs  (simple  sacrifice),  the  tabernacle  of  Moses  (the  legal 
sacrificial  system),  the  temple  of  Solomon  (the  fully  developed  liturgy),  the  second 
tem2:)le  (the  martyr  sorrows  of  the  people  pointing  on  to  the  real  sacrifice). 


All  these  points  will  be  more  thoroughly  treated  in 
their  proper  places.  For  the  literature  of  Biblical 
History,  see  Hagknbach  :  Encyclopedia,  pp.  189, 194, 


and  197  ;  for  the  literature  of  Biblical  Theology,  [k 
200.     Also  Keil  :  Archceoloqy,  p.  47. 


§11. 
SACRED  ART. 

We  have  already  designated  the  sacred  art  as  dynamic.  It  is  clear,  therefore,  that 
Poetry  must  here  hold  the  first  place,  and  after  this  the  Song  and  Music  :  and  then 
the  Sacred  Chorus  or  religious  dances.  Symbolical  Architecture  and  Sculpture  close 
the  series,  as  painting  seems  to  have  been  almost  entirely  neglected. 

For  a  correct  estimate  of  Theocratic  Art,  the  following  points  are  of  importance  : 
1.  The  religious  element  always  outweighs  and  controls  the  moral.  It  is  framed  for 
the  purpose  of  worship,  not  civilization.  2.  The  dynamic  principle,  as  in  all  the  theo- 
cratic relations  of  life,  is  of  far  greater  moment  than  the  formal.  3.  All  Symbolic 
Art  has  a  typical  signification,  i.  «.,  it  not  only  serves  the  purpose  of  an  aesthetic  ritual, 
and  of  philosophic  contemplation,  but  by  virtue  of  a  real  eflScient  principle,  of  a  seed 
of  true  spiritual  life,  ever  strives  to  give  the  beautiful  appearance  or  representation 
its  complete  corresponding  reality  in  life. 


For  the  literature  of  Hebrew  Art  and  Music,  see 
Haoenbach  :  Encyclopedia,  p.  139.  Keil  :  Archu:- 
olor/y,  2d  vol.  p.  182.  Compare  the  articles  Music 
and  Musical  Instruments  in  Winek.  Also  the  articles 
upon  the  temple. 

For  the  Hebrew  Architecture,  tee  the  article  upon 
tliat  subject  in  Haoenbach  :  Encyclopedia;  Schnaase 


Gi-xchickte  der  bildenden  Kunate,  i.  241.  [The  ai^ 
tides  Music  and  Musical  Instruments  in  Kitto  :  En- 
cyclopedia. Smith  :  Bible  Dictionary.  Also  the  Bibla 
dictionaries  of  the  American  Tract  Society,  Presby- 
terian Boards  and  Sunday  Schoc.  CJnion;  Jahn  :  Ar 
chwology. — A.  G.] 


§12. 

THEOCRATIC  LAW  AND  JURISPRUDENjI. 

The  fundamental  principle  of  theocratic  law  and  jurisprudence,  is  that  esUmata 
of  personal  life  grounded  in  the  vivid  knowledge  of  a  personal  God,  which  leads  first 
to  a  recognition  of  the  fully  developed  personal  ''fe  (personal  rights),  then  to  the  i  r-j 


§  14.     THE   HISTORY   OF  ISRAELITISH   CIVILIZATION. 


u 


tecdon  and  culture  of  the  undeveloped,  or  as  a  matter  of  histoiy,  outraged  (inarriagt 
rights),  then  to  the  awakening  of  the  suppressed  (rights  of  strangers),  and  lastly  to 
the  judgment  upon  those  individuals  and  tribes  who,  through  their  unnatural  sins  and 
abominations,  have  subjected  themselves  as  persons  to  the  curse  and  destruction. 


See  Haqenbach,  p.  1S9,  under  the  heading,  Stoats- 
vet'f^^sung  {Michaelh^  HiHlma7in^  Saalschuiz) ;  J. 
SoHNELL  :  Da&  israelitische  Jiecht  in  seinen  Gh'iind- 
ziigen  dargestellt,  Basel  (1853).  Compare  Keil  : 
Are/uBologie,  ii.  p.  196.  [Commenkiries  on  the  Laws 
of  Moiea,  J.  D.  Micha.elis,  English  Translation,  Lon- 


don (1814),  Commentaries  on  the  Laws  of  the  An 
cient  Hebrews,  by  E.  C.  Wines,  2d  edition.  New 
York.  The  Biblical  Encyclopedia  and  Dictionarie* 
Jahn  ;  Hebrew  Commonwealth,  translated  by  0. 
E.  Stowe,  Andover  and  London ;  Lowrie  :  The  Ht- 
brew  Lawgiver, — A.  G.] 


§13. 

ISRAELITISH  WISDOM  AND  SCIENCE. 

In  no  region  is  it  clearer  that  all  the  developments  of  life  among  the  Israelites  are 
preeminently  dynamic,  than  in  the  intellectual.  The  wisdom  of  the  Hebrews  hag 
upon  its  theocratic  grounds  failed  to  reach  the  true  science,  as  Greek  science,  upon 
its  merely  human  grounds,  has  failed  to  reach  the  last  and  highest  principles  of  true 
wisdom.  But  the  theocratic  faith,  working  in  its  djiiamic  direction,  has  laid  the 
ground  for  the  new  birth  of  the  ante-Christian,  heathen  science,  as  it  has  thoroughlj 
refuted  the  theory  of  two  eternal  principles,  of  the  eternity  of  matter,  or  as  it  has  estab 
lished  that  one  profound,  all-pervading  view  of  the  world  which  rests  upon  the  living 
synthesis  of  the  ideal  and  real,  upon  the  assumption  of  the  absolute  personality.  Since 
science  is  the  striving  after  the  highest  intellectual  or  ideal  unity,  it  cannot  dispense 
with  the  Old  Testament,  if  it  would  attain  to  its  perfect  freedom  under  the  New  Tes- 
tament. 

We  must  be  careful  not  to  confound  the  relation  I  science,  with  each  other.    For  the  Jewish  science,  set 
of  Theocratic  Judaism,  and  post-CIiristian  Judaism  to  |  Keil  :  Archaeology,  iL  p.  162 ;  Haoenbaoh,  p.  134. 


§14. 

THE  HISTORY  OF  ISRAELITISH  CIVILIZATION. 

Periods. — The  Nomadic  state — the  Bondage — the  Conquest — time  of  the  settlement  and  agricultnn 
commerce — the  dispersion. 

I.  DOMBSTIC  LlPB. 


1.  Marriage. — Its  religious  and  moral  signifi- 
cance.    The  Law  of  Marriage,     The  Marriage  cere-    Agriculture, 
mony.     The   Marriage  state  in  its   moral  influence  !  Mining, 
and    development.     The  famihj.     Training  of  chil- 
dren.    Domestics.     Slaves.     The  house. 

2.  The  house  as  a  tent. — The  dwelling     The 
lillage.     The  market  place.     The  city. 

3.  The  care  and  ornaments  of  the  family, — 
(Sothing.     Jewelry.     Luxuries. 


4.  The    work  of  the   family. — Production. 
Pastoral     life.      Hunting.      Fishing. 

6.  The    festivals    of    the    family. —  Hom« 

pleasures  and  joys.  Society.  Sports.  Hospitality. 
Household  sorrows.  Siclmess.  Death.  Burials.  Usagei 
of  mourning. 

6.  Food   of  the  family. — Laws  relaticg   to 
food.     Meal  times. 


*  We  reserve  the  subject  of  Jealonay,  and  of  the  eexual  offences,  as  indeed  of  the  aaaomed  diillonltles  in  the  OU 
reetament  generally,  for  a  separate  Excursus. 


20  INTRODUCTION   TO   THE   OLD   TESTAMENT. 


n.  IsKAEL  AS  A  State. 


The  principle. — The  Theocracy  as  above.  1. 
The  orgajiization  of  a  community,  a.  The  organic 
anion  of  the  tribes  in  the  land.  b.  The  organic 
division  of  the  land  among  the  tribes,  c.  The  law  of 
inheritance  or  primogeniture.  2.  ITie  establishment 
of  government.  The  three  states  or  conditions.  Priest- 


establishment  of  law  and  jurisprudeTue,  Law& 
Judgments.  Punishments.  The  place  of  judgment 
The  Sanhedrim.  Law  of  the  Zealots.  [Nazarenes.— 
A.  G.]  The  Prophetic  Judgments.  Judgment  an 
act  of  worship. 

For  the  literature,  see  Hagenbach,  p.  138;  Eui^ 


ly.  Prophetic.  Royal.  Urim  and  Thummim.    3.  The   ii.  p.  1 


lU.  Social  Inteecouese. 


1.  Commerce. — Its  conditions,  weights,  meas-  i        2.  Personal  intercourse.— In  the  gate,  TJaits, 


ores,  money.  Its  forms.  Barter,  caravans,   traffic  by 
land,  trade   by  sea.   For  the  Israelitish  measures, 

BlBTBEAV,  BUNSEN,  1.  Vol. 


journeys,  modes  of  travel. 

3.  Intellectual  intercourse. — Writings  and 
Uterature,  theological  schools,  science,  special 
sciences,  cultus. 

4.  Art. — See  Cultus. 


§  15. 

HISTORY  OF  ISRAEL. 

See  HAaENBAOH  :  Encyclopedia,  p.  186.    Lanof  :  I  ing  paragraphs  upon  the  theological  and  homileti 
Uatthew,  Am.  ed.,  the  Introduction  and  the  follow-  |  ical  literature  of  the  Old  Testament. 

§  16.. 
THE  INTERNATIONAL  LAW  OF  THE  ISRAELITES. 

The  root  of  this  international  law  lies  in  the  first  promise  (Genesis  iii.  15),  in  tne 
blessings  of  Noah  (Gen.  ix.  25),  especially  in  the  promise  to  Abraham:  "In  thy  seed 
shall  all  the  nations  of  the  earth  be  blessed  (Gen.  xii.  3-7) ;  and  in  its  fuller  explana- 
tion (Gen.  xxii.  18),  all  the  nations  of  the  earth  bless  themselves."  The  first  declara- 
tion in  what  form  this  promise  should  fulfil  itself,  viz.  through  a  holy  Kingdom,  is 
found  in  the  blessing  which  Isaac  gave  to  Jacob  (Gen.  xxvii.  27) ;  the  second  and  more 
definite  declaration  in  the  blessing  which  Jacob  pronounces  upon  Judah  (Gen.  xlix. 
8).  After  establishing  the  pre-conditions  (Ex.  xix.  a  legal  separation  from  the  nations, 
and  a  legal  association  with  them),  Moses  organized  the  tribes  of  Israel  into  a  sacred 
camp,  a  warlike  host,  destined  to  carry  on  the  sacred  wars  of  the  Lord.  It  enters  at 
first  upon  the  removing,  or  in  a  modified  sense  the  uprooting,  of  a  corrupt  heathen 
people,  for  the  purpose  of  founding  a  free  Israelitish  nation.al  life.  The  wider  relations 
of  Israel  to  the  nations  must  be  determined  through  its  contact  with  them — in  war 
and  peace,  according  to  the  laws  of  war  and  treaties  of  peace. 

The  victories  of  David  awakened  in  him  and  in  1\q  people,  for  a  time,  the  thouglit 
that  he  was  called,  with  a  theocratic  political  power,  to  found  a  sacred  world-power,  to 
which  all  nations  should  be  in  subjection.  (2  Sam.  xxiv.)  But  the  thought  met  the 
•evere  punishment  of  Jehovah,  who  thus  turned  the  miud  of  the  Israelitish  people, 
before  the  declining  of  its  political  glory,  to  a  spiritual  conquest  of  the  nations.  Sol 
omon  entered  this  path  as  a  Prince  of  Peace,  and  reached  great  results,  but  he  rashlj 


is  17  and  18      THE   OLD    TESTAMENT   LAKGDAGES  Z, 

anlioipated  the  New  Testament  future,  the  premature  individual  religious  freedom. 
•jv'hich  produced  similar  destructive  results  in  Israel,  with  the  later  idolatrous  intoler 
arice.  Since  then  the  Jewish  public  mind  has  ever  oscillated  in  uncertainty  between 
the  two  thoughts  of  a  spiritual  and  political  conquest  of  the  world  ;  ever  falling  more 
decidedly  under  the  influence  of  the  latter  thought— which  even  prior  to  the  extermi- 
oatin"-  Jewish  wars  had  made  them  the  odium  generis  humani ; — although  the 
prophets  with  increasing  distinctness  and  emphasis  bad  made  the  external  world- 
dominion  dependent  upon  the  inward  spiritual  conquest  of  the  world,  and  therefore 
promised  it  only  to  the  true  seed  of  a  spiritual  Israel. 

The  strict  legal  separation  of  Israel  from  the  nations  stands  in  contrast  with  its 
position  between  the  nations,  and  its  blessed  intercourse  with  those  who  differed  most 
widely  from  each  other,  in  their  whole  spirit  and  tendency. 

Its  Pharisaic  and  fanatical  separation  from  the  nations  stands  in  contrast  with  its 
outward  geographical  connection  with  them  {See  Lange  :  Geschichte  des  Apost. 
Zeitalters,  i.  p.  208  ff.)  and  its  mingling  with  heathen  nations  of  the  most  diverse  tend 
ency  and  spirit. 

It  is  by  pushing  its  particularism  to  its  utmost  limits,  that  Israel  has  brought  about 
its  own  dispersion  among  the  nations. 

Concerning  the  Israelitish  international  law,  its  warfare,  the  celebration  of  its  victories,  and  the  treaV 
.es  of  peace,  see  Keil,  ii.  p.  289  ff.  [The  popular  works  on  Biblical  antiquities  may  be  consulted,  but  the 
ioforniation  which  they  give  is — perhaps  necessarily — imperfect  and  unsatisfactory. — A.  G.] 

2.  The  Lakguages. 

§  17. 
THE  PROVINCE  OF  OLD  TESTAMENT  LANGUAGES. 
In  determining  the  province  of  Old  Testament  languages,  it  is  essential  that  we 
should  have  a  correct  idea  of  the  distinction  between  the  genius  of  the  Semitic 
languages,  and  th.at  of  other  languages,  especially  the  ludo-Germanic  family.  It 
appears  from  this,  that  the  Semitic  idiom,  owing  to  its  directness,  heartiness,  and  so 
to  speak  inwardness,  possesses  in  a  high  degree  a  fitness  to  express  the  religious  and 
moral  aspects  of  doing  and  suffering,  the  moral  affections  and  distinctions ;  while  it 
wants  in  an  important  sense,  the  opposite  characteristic  of  indirectness  and  reflective- 
ness. In  particular,  the  Hebrew  language,  with  the  Greek,  thus  the  language  of  the 
Old  Testament,  with  that  of  the  New,  forms  the  broad  contrast  of  the  most  complete 
direct  method  of  expression,  with  the  most  perfect  vehicle  for  expressing  the  results  of 
philosophic  thought  and  reflection.  But  both  peculiarities  are  fused  into  one,  in  the 
language  of  the  New  Testament,  as  the  higher  new-creative  form  of  the  Septuagint. 

For  the  literature,  see  Hagesbach,  p.  122;  Bleek:  EirUeitung,  pp.  37  and  103  [also  Haternioi; 
Introduction  to  th:  OU  Testameni. — A.  G.] 

§  18. 
THE  OLD  TESTAMENT  LANGUAGES.— LEXICONS. 
See  the  list  of  Hebrew  Dictionaries  and  Con- 
cordances in  the  Commentary  on  Matthew,  p.  17 
(Amer.  ed.).  J.  FfiRST:  Hebrew  and  Chaldee  Die- 
tuynary  of  the  Old  Testament,  with  an  appendix 
•ontaining  a  brief  history  of  Hebrew  Lexicography, 


2  vols.  Leipzig,  1857.  [Second  ed.,  1863.  English 
translation  by  Davidson,  London  and  New  York, 
1867.  Fiirst  does  not  supersede  Gesenius.  Comp 
also  B.  Davidson  and  Bagster's  Analytical  ana 
Chaldee  Lexicon.     London,  1848. — A.  G.] 


Z2 


INTRODDCTION   TO   THE  OLD   TESTAMENT. 


19. 


THE   OLD  TESTAMENT  FORMS   OF   SPEECH.— GRAMMARS. 


Olbhaussm  :  Hebrew  Orammar.  Orammaire 
B^aique  de  J.M.  Rabbinowicz.  Paris,  1862.  See 
Lasoe's  Matthew.     Am.  ed.  page  17.    [Gesenics, 


EwAtD,  BcsH,  Stuart,  Nordhiimer,  Gohaht,  Tbb 
GELLES,  Green. — A.  G.] 


20. 


REMARKS. 


The  development  of  the  Old  Testament  forms  of  speech  is  pervaded  throughout 
by  a  profound,  earnest,  moral  and  religious  spirit.  Even  if  the  heathen  nations  of 
Canaan  used  this  language,  and  notwithstanding  all  these  moral  treasures,  have, 
through  their  awful  corruption,  grown  ripe  for  judgment,  this  does  not  alter  the 
fact.  For  these  tribes  may  have  put  on  the  Semitic  language  as  a  strange  garment, 
or  they  may  have  fallen  even  from  the  heights  of  its  spirituality,  and  therefore  have 
faUen  so  low.  The  Scripture  itself  testifies  that  their  decline  was  gradual.  We  must 
distinguish  also  between  the  elementary  ground  forms  of  the  language,  and  its  reli- 
gious and  moral  development  in  Israel.  We  call  attention  here  to  a  few  striking  exam- 
ples of  the  profound  spiritual  significance  of  the  Hebrew  forms  of  speech,  onj  is  in 
Kal,  to  groan,  sigh,  be  moved  by  suffering,  in  Niphal  is  to  have  compassion,  in  Piel 
to  comfort.  The  spirit  of  the  language  thus  informs  us,  that  the  power  to  give  com- 
fort depends  upon  our  compassion,  and  this  in  turn  grows  out  of  our  suffering ;  nni 
is  in  Kal  to  eat,  to  consume,  in  Niphal  mutually  to  devour,  i,  e.,  to  carry  on  war ; 
•]"ia  is  in  Kal  to  bow,  to  bow  the  knee,  to  beg,  to  implore,  in  the  intensive  Piel  to 
bless,  to  secure  one's  happiness.  The  so-called  different  species  have  the  peculiarity 
that  they  bring  into  view  the  moral  act,  in  all  the  distinctions  of  doing  and  suffering, 
and  of  the  reflecting  self-determination  of  the  man.  And  how  rich  moreover  is  the 
Hebrew  language  in  its  expressions,  fitted  to  convey  the  more  direct  life  of  the  sou] 
and  spirit. 

See  Stier  :  Neugeordnetea  Lehrgebaude  der  HebraUchen  Sprache.  For  the  literature  of  the  Fbilologia 
lacra,  see  Haoenbacb,  p.  122  flf. 

THIRD  CHAPTER. 

Fnparatory  Introduction.     Its  constituent  parts,  so  far  as  the  form  of  the  Text  is  concerned. 

Old  Testament  Hermenectics. 


§21. 

LITERATURE. 

Set  Haoenbaoh:  Encyclopedia,  pp.  162  and  165  ff.     [The  principal  English  Worlo  ire  W.  Van  Mil 
DEBT,   An  Inquirji  into  the  general  principles  of  Scripture  Interpretation  (Oxford) ;    T.  T.  Conybeare'i 
Bampton  Leciuret ;  Davidson;   Sacred  Hermeneutics ;    Fairbairn  :   Hernieneutical  Manual;    Ernesti 
Prmciplea  of  Biblical  Interpretation,  translated  by  C.  ff.  yerro^,  Edinburgh  (1843);  Seiier:   Biblical  Her 
wieneutics,  London  (1866). — A.  G.] 


§  22.     OLD    TESTAMENT    HERMENEUTICS.  Sjg 


§  22. 

TUB    NECESSITY    FOK    A    NEW    CONSTRUCTION     OF    BIBLICAL,    ESPECIALLY    OF    OLB 

TESTAMENT,  HERMENEUTICS. 

That  there  is  some  reform  needed  here  is  clear  from  the  fact  that  modem  criticism, 
as  the  assumed  last  sound  result  of  the  grammatical  and  historical  explanation  of  the 
Scripture,  finds  everywhere  in  the  sacred  records  of  the  anti-heathen  concrete  raonothe- 
iam,  i.  e.,  the  Old  and  New  Testaments,  heathenish  ideas  or  representations,  or  rathei 
brings  these  same  notions  and  representations  into  the  whole  sacred  te.\t.  As  heathen- 
ism springs  directly  from  this,  that  the  idolatrous  mind  lays  undue  stress  upon  the  bare 
letter  in  the  book  of  creation ;  that  it  separates  and  individualizes  its  objects  as  far 
as  possible  ;  that  it  places  the  sense  of  the  individual  part,  in  opposition  to  the  sense 
of  the  whole,  to  the  analogia  fidei  or  spiritus  which  alone  gives  its  unity  to  the  book 
of  nature,  while  it  dilutes  and  renders  as  transitory  as  possible  the  sense  of  the 
universal  or  the  whole  ;  so  precisely  modern  unbelief  rests  upon  an  exegesis  which  op- 
poses aU  analogy  of  faith,  which  presses  and  even  strangles  the  letter  until  it  is  re- 
duced to  the  most  limited  sense  possible,  while  it  suffers  the  more  universal  and  his- 
torical  in  a  great  measure  to  evaporate  in  emptj',  general,  or  ideal  notions. 

As  heathenism  laid  great  stress  upon  the  letter  in  the  book  of  nature,  it  fell  into 
polytheism.  The  particular  symbol  of  the  divine,  or  of  the  Godhead,  became  a  myth 
of  some  special  deity.  A  God  of  the  day  and  the  light  was  opposed  to  a  God  of  the 
night ;  a  God  of  the  blessings  of  life  and  of  happines.s,  to  a  God  of  calamities  and  of 
evil ;  a  God  of  the  waters,  to  a  God  of  the  fire ;  and  finally,  the  God  of  one  idea  to 
the  God  of  another ;  the  God  of  one  thing  to  the  God  of  other  things ;  i.  e.,  one 
Fetisch  to  another.     The  final  goal  of  Polytheism  was  Fetischism. 

On  the  other  hand,  the  grand  unities  of  the  text  of  nature,  and  with  these  of  his- 
tory, the  revelations  of  mercy,  truth,  peace,  and  beauty  were  not  embraced  in  one 
living  concrete  unity,  in  the  idea  of  a  personal  revelation,  but  were  diluted  into  the 
abstract  unity  of  the  one  pantheistic  one  ;  the  one  everywhere  appearing  and  then 
vanishing,  formless,  impersonal,  divine  essence.  Pantheism  ends,  when  pushed  to  its 
legitimate  consequences,  in  Atheism. 

The  two  fundamental  laws  of  human  thought,  a  true  analysis  and  synthesis,  were 
used  in  a  false  method,  since  they  place  in  their  room  an  abstract  absolute  analysis 
and  synthesis,  and  then  to  escape  from  the  intolerable  opposition,  they  mingled  all 
distinctions  and  combinations  into  a  confused  mass,  and  then  separated  the  mass 
again  in  the  same  fantastical  manner.  This  could  only  issue  on  the  one  hand  in  a 
pantheistic  polytheism,  and  on  the  other  in  a  pantheistic  dualism. 

Modern  criticism  presses  the  letter  of  scripture  in  a  direction  opposed  to  Cocceian- 
ism.  If  Cocceius  transforms  all  places  in  the  scripture,  from  the  seed  to  a  tree,  and 
forces  into  it  an  utterance  of  the  whole  developed  truth  of  revelation  («.  ff.,  the  Prot- 
evaugelium),  this  criticism  inverts  his  whole  method,  since  it  circumscribes  the  letter 
within  the  narrowest  signification  possible.  Thus,  according  to  its  method,  Christ, 
according  to  the  gospel  by  Matthew,  must  have  ridden  upon  two  asses  at  once  ;  the 
Apostle  Paul  must  have  conceived  of  Christ  as  in  his  being,  physical  light ;  John  must 
bave  denied  him  the  human  soul  and  spirit,  because  he  says :  "  the  word  was  mada 
flesh ;  "  Jehovah  must  have  in  heaven  a  literal  palace  ;  and  the  speaking  with  tonguei 
oust  have  been  a  mere  stammering  or  Jarf^ou.    Tlii^  i<  the  mere  logomachy  into  which 


24  tNTRODUCTIOX   TO   THE  OLD   TESTAMENT. 


this  modern  Talmudism  relapses,  like  the  Jewish  Talmud,  seeking  to  interpret  tha 
scriptures  in  a  heathen  method. 

On  the  other  hand,  this  same  criticism  evaporates  the  more  general  truths  of  sacrec 
scripture,  especially  those  which  are  at  the  same  time  historical,  into  mere  abstract 
generalities.  Thus,  e.  g,,  the  birth  of  the  Godman,  is  nothing  more  than  the  birth  of 
the  theanthropic  consciousness  ;  the  resurrection  of  Christ  only  the  re-awakening  of 
the  idea  of  Christ ;  the  whole  eschatology  nothing  more  than  the  symbolism  of  the 
immanent  and  pi'ogressing  world-judgment. 

The  Alpha  and  Omega  of  Christianity,  as  indeed  of  all  revealed  religion,  is  the 
living  synthesis  of  spirit  and  nature,  of  idea  and  fact,  of  the  divine  and  human,  finally 
of  the  Deity  and  humanity ;  and  the  central  point,  the  key  and  measure  of  all  the  doc- 
trines of  revelation,  and  of  all  true  interpretations  of  scripture  is  the  great  watch- 
word :  "  The  word  was  made  flesh."'  The  modern  pseudological  criticism  consists  in 
the  disruption  of  this  synthesis.  The  letter  is  taken  as  the  mere  word  of  man,  and 
the  historical  fact  as  a  purely  human  event,  while,  in  truth,  in  the  form  of  symbolical 
declarations,  the  universal  religious  ideas,  the  eternal  facts  of  the  spirit,  are  brought 
into  Ught  only  through  these  ever  varying  human  ideas  and  facts.  There  is  no  unity. 
For  both  the  personality  lying  at  the  foundation,  the  alpha,  and  the  glorified  personality, 
the  omega,  are  wanting ;  and  instead  of  this,  there  is  only  within  the  disturbing  and 
blinding  influence  of  the  niaterial  world,  the  gradual  progress  from  one  ideal  unknown 
to  another,  lying  still  ft«rther  in  the  region  of  the  unknown.  The  last  result  of  all 
spiritual  hojjes  and  expectations  is  the  absolute  riddle. 

It  must  be  granted  that  this  exegetical  method  has  its  precursor  in  the  poverty 
and  shortcoming  of  the  orthodox  exegesis.  Even  here  we  find  to  a  great  extent,  an 
extreme  literal  exegesis  in  a  perpetual  interchange  with  a  fabulous  allegorizing  of  the 
scripture.  What  this  literal  exegesis  makes  comprehensible,  and  to  some  degree  im- 
presses, is  the  sense  of  the  infinite  importance  of  the  biblical  word,  in  its  definite  and 
individual  form.  What,  on  the  other  hand,  the  whole  history  of  the  allegoric  inter- 
pretation of  the  scripture  declares  is,  that  conviction,  living  through  all  ages  of  the 
church,  of  the  divine  fulness  and  symbolical  infinitude  of  the  scripture  word.  The 
four-fold  and  seven-fold  sense  of  the  allegorizers  of  the  middle  ages,  is  the  rainbow 
coloring,  into  which  the  pure  white  light  of  the  symbolical  and  ideal  sense  of  scripture 
is  resolved,  to  the  mediaeval  longing  and  faith.  But  when  adherence  to  the  letter 
becomes  so  rigid  that  it  denies  any  room  for  poetry  in  the  historical  statement, 
because  it  mistakes  the  idea,  whose  clothing  is  this  symbolical  poetry  ;  when,  e.  g.,  it 
insists  with  stifi-necked  obstinacy  that  the  six  creative  days  are  six  ordinary  astro- 
nomical days  ;  when  it  sees  in  the  stojjping  of  the  sun  at  the  command  of  Joshua,  a 
new  astronomical  event :  when  it  makes  Lot's  wife  to  become  a  real  particular  pillar 
of  salt,  and  Balaam's  ass  actually  to  speak  in  the  forms  of  hmnan  speech  ;  then  it  iij 
justly  chargeable  with  being  dead  and  spiritless,  and  places  weapons  in  the  hands  of 
unbelief  It  is  only  pushing  this  view  to  its  consequences,  when  the  literal  inter- 
pretation involves  itself  in  absurdity.  Moving  in  its  circuit,  this  same  unspiritual 
criticism  changes  the  allegorical  interjiretation  of  particular  parts  of  the  solid  word» 
of  the  bible,  into  an  allegorical  interpietation  of  the  entire  word,  ami  thus  s])read 
over  the  firm  monotheistic  ground  of  the  holy  scripture,  the  variegated  cloud  covering 
of  a  jiantheistic  view  of  the  world  and  theology.  Although  the  text  sounds  through- 
out monotheistic,  the  idea  must  be  taken  in  a  jiantheistic  sense,  since  the  text  is  nothing 
else  than  the  polythei.stie  dismembered  form  of  the  one  pantheistic  spirit.    The  spirit  of 


§  22.     OLD   TESTAMENT   HERMENECTICS.  2t 


this  criticism  indeed  so  daringly  inverts  the  true  relation,  that  it  transforms  an  entirt 
historical  apostolic  letter,  like  that  to  Philemon,  into  an  allegorical  jjoint  of  doctrina 
while  it  inversely  interpi-ets  an  entirely  allegorical  and  symbolical  book,  like  th< 
Apocalypse,  as  if  we  must  understand  it  literally  throughout.  But  the  assumption  of 
the  mythical  character  of  the  sacred  books  is  the  grand  means  by  which  this  £>;iina 
misty  spirit  of  modern  pantheistic  ideas  is  bound  in  with  the  rigid  crass  literal  sense. 
In  reference  to  the  Old  Testament,  many  theologians  who  are  firm  believers  in 
revelation,  have  iield  that  the  theory  of  mythical  portions  could  not  be  erroneous,  if 
they  would  not  be  involved  in  the  untenable  results  of  the  literal  exegesis.  The 
modern  interpreter  of  the  scriptures,  in  his  explanation  of  large  portions  of  the  Old 
Testament,  thinks  it  necessary,  as  the  only  solution  of  difficulties,  to  choose  between 
the  mythical,  or  purely  literal  theory.  This  alternative  is  accepted,  especially  as  to  the 
creative  days,  paradise,  the  marriage  of  the  sons  of  God  with  the  daughters  of  men, 
and  points  like  these. 

But  even  this  alternative  is  fundamentally  erroneous.  It  mistakes  the  ABC  for  the 
full  understanding  of  the  principle  upon  which  the  bible  is  written,  the  truth,  viz.,  that 
the  peculiar  subject  matter  of  the  theanthropic  revealed  word  must  have  a  pecuhar 
form.  The  bible  contains  airal  Xeyd/xeva  not  only  as  to  its  subject  matter,  the  mii-acles, 
and  as  to  its  form,  peculiar  forms  of  expression,  but  is  itselt.  in  whole  and  in  part,  an 
aTTttf  Xiyofi-ivov  as  to  its  contents,  and  therefore  necessarily  as  to  its  form.  We  apply 
this  to  the  Old  Testament. 

The  Old  Testament,  as  containing  the  records  of  concrete  monotheism,  or  rather 
of  the  concrete  monotheistic  revealed  faith,  cannot  contain  any  myths.  It  can  and 
must  indeed  contain  historical  statements,  which  so  far  and  no  farther,  resemble 
myths  as  the  melon  resembles  the  gourd,  or  the  parsley  the  hemlock.  But  no  one 
need  be  deceived  by  the  most  striking  resemblances. 

Is  it  not  true,  in  the  first  place,  that  mythology  is  the  peculiar  living  garment,  the 
unalterable  form  of  heathenism,  especially  of  heathen  polytheism  ? 

Is  it  not  true,  secondly,  that  the  Old  Testament,  -nnth  its  monotheism,  forms  the 
great  historical  antagonistic  contrast  to  the  heathen  polytheism  ? 

Is  it  not  true  also,  thirdly,  as  Hegel  has  said,  that  the  true  form  can  never  be 
separated  from  the  contents,  but  must  be  determined  throughout  by  them  ? 

But  then  it  is  inconceivable  that  the  Old  Testament  should  have  carried  out  ita 
antagonistic  opposition  to  the  subject  matter  of  heathenism,  by  using  the  specific 
form  of  heathenism,  i.  e.,  by  (he  use  of  myths. 

It  is  inconceivable  because  the  myth  is  a  religious  statement,  in  which  the  con- 
sciousness has  lost  the  distinction  between  the  symbol  and  the  symbolized  idea.  In 
other  words,  the  myth  as  such  is  never  barely  a  form.  In  it  the  idea  has  lost  itself 
in  the  image,  and  is  bound  there  until  the  day  of  future  redemption.  On  the  other 
hand,  the  very  nature  of  the  Hebrew  view  and  idiom  consists  in  this,  that  it  first 
clearly  grasps  the  distinction  between  God  and  the  world,  between  his  spirit  and  hie 
ligns,  and  then  establishes  the  distinction  firmly.  Hence  even  in  all  its  individual 
parts  as  a  revelation  of  faith,  it  has  kept  itself  ever  awake  to  the  consciousness  of  th 
distinction  between  its  images  and  the  realities  to  which  they  correspond.  To  sucJi 
an  extent  is  this  true,  that  to  avoid  being  entangled  in  any  one  figure,  even  when  it 
is  purely  rhetorical,  the  Hebrew  in  some  way  changes  his  poetical  statements  and 
expressions,  a  fact  which  appears  strange  to  one  acoustomed  to  the  constancy  with 
which  figures   are  used   by  classical  writers,  e.  p.,  see  the   18th  and    21st   Psalms 


30  INTRODUCTION   TO   THE   OLD   TESTAMENT. 

Mythology  not  only  elaborates  iadividual  figures,  but  strings  one  to  another  until  it 
forms  a  complete  mythical  circle. 

Finally,  the  myth  as  such  has  no  historical  efficiency  or  results.  It  is  the  form  oi 
»,  passive  lifeless  religion.  Religion,  having  life  and  activity,  must  have  a  form  suited 
to  its  inward  nature. 

The  Old  Testament,  as  the  record  of  the  revealed  faith,  contains  no  merely  literal 
historical  statements,  in  the  same  sense  in  which  profane  history  contains  them,  which 
records  facts  for  the  sake  of  the  facts,  and  in  its  practical  instruction  goes  no  further 
back  than  to  second  causes,  and  oftentimes  to  those  only  which  are  most  obvious  aud 
familiar.  We  must  distinguish  clearly  between  the  religious  history  of  the  scriptures 
and  common  history.  Not  of  course  in  the  sense  that  it  is  less  historical,  or  less  a  nar- 
rative of  facts,  but  in  the  sense  that  it  presents  the  fact  in  the  light  of  its  highest  first 
cause,  its  idea,  its  symbolical  imjjort,  and  therefore  in  a  somewhat  poetically  elevated 
style.  The  biblical  fact  wears  a  poetical  dress  in  its  presentation,  from  a  threefold  point 
of  view;  1.  through  its  relation  to  the  fundamental  religious  thought  or  idea,  in  which 
the  writer  comprehends  it  in  the  light  of  divine  illumination ;  2.  through  its  relation 
to  the  fundamental  religious  thought  of  the  book,  i.  e.,  its  special  connection  with 
revelation  in  which  the  writer  states  it ;  3.  through  its  relation  to  the  central  thought 
of  divine  revelation  itself,  with  which  the  Holy  Spirit  has  connected  it,  whether  the 
author  was  conscious  of  it  or  not.  We  take,  e.  g.,  the  passage  which  speaks  of  the 
Cherubim,  who  after  the  expulsion  of  Adam  and  Eve,  guarded  the  gate  of  Paradise, 
especially  the  way  to  the  tree  of  life,  with  the  ilaming  sword.  The  fact  is  this,  that 
the  first  man  as  a  sinner,  was  through  the  terror  of  God,  driven  forth  from  the  original 
place  of  blessedness  which  he  had  polluted  by  sin.  Viewed  according  to  the  religious 
thought  or  idea  of  the  passage  in  and  by  itself,  these  terrors  are  angels  of  the  Lord, 
personal  manifestations  of  the  personal  aud  righteous  God,  who  keeps  man,  guilty  and 
subject  to  death,  from  any  return  to  the  tree  of  life  (Ps.  xviii.  and  civ.).  Viewed  in 
connection  with  the  fundamental  thought  of  Genesis,  these  Cherubim  are  destined  to 
keep  man  from  the  heathen  longings  after  the  old  Paradise,  and  to  impel  him  onward 
to  the  new  tree  of  life,  the  religion  of  the  future  as  it  came  to  be  established  in  Abra- 
ham (Gen.  xii.  1,  Go  out  of  the  land  of  thy  fathers).  Viewed,  finally,  in  its  relation 
to  the  general  spirit  of  the  scriptures,  these  Cherubim  introduce  not  only  the  doctrine 
of  '.ngels  generally,  but  also  the  doctrine  of  the  fundamental  form  of  the  Old  Testa- 
me>t  revelation  through  the  angel  of  the  Lord,  and  the  angel  of  the  divine  judgments 
who  is  ever  impelling  humanity,  through  all  history,  from  the  threshold  of  the  old 
paradise,  to  the  open  gate  of  the  new  and  eternal  paradise.  As  to  the  relation  of  a  defi- 
nite fact  to  the  special  religious  idea,  e.  (j.,  the  expression,  Lot's  wife  looked  behind  her 
and  became  a  pillar  of  salt,  not  only  records,  that  through  her  indecision  and  turning 
back  she  was  overtaken  by  the  storm  of  tire,  but  also  contains  the  thought  that  inde- 
cision as  to  the  way  of  escape,  begins  with  the  first  look  after  the  old,  forsaken  goods  of 
this  life  ;  and  that  every  judgment  of  death  upon  those  who  thus  turn  back,  is  erected 
along  the  way  of  escape  as  a  warning  to  others.  As  to  the  relation  of  the  particidar 
expression  to  the  individual  book,  i.  e.,  the  fundamental  view  or  purpose  of  the  author, 
modern  criticism  would  save  itself  a  hundred  vexed  questions,  from  an  inadequate 
conception  and  treatment  of  the  sacred  text,  if  it  would  proceed  from  this  funda- 
mental thought,  and  thus  underst-and  the  arrangement  of  particular  books,  what  they 
include  and  omit,  their  connections  and  transitions.  These  vexatious  questions,  e.  g., 
— Which  of  the  three  evangelists  is  the  original  ? — Which  of  tlieni  is  correct  ? — Wliicl' 


§  22.     OLD    TESTAMENT    HERMENEUTICS.  21 

preserves  the  true  connection  and  the  original  expression ?  would  cease  in  a  gieal 
measure,  if  we  will  only  concede  to  the  sacred  writer,  what  we  usually  concede  t« 
other  writers  and  artists,  viz. :  that  he  has  a  fundamental  thought — a  prevailint 
principle  upon  which  he  constructs  his  work.  That  the  history  of  Joseph,  e.  g.,  ii 
more  particularly  related  than  that  of  Isaac  or  the  patriarchs,  is  closely  connected 
with  the  fundamental  thought  or  principle  of  Genesis,  that  it  should  narrate  the 
istory  of  the  origin  of  all  things,  dovvn  to  the  origin  of  the  holy  people  in  Egyjit,  aa 
Jiat  was  brought  about  through  the  history  of  Joseph  ;  and  not  only  the  history  of 
the  origin  of  this  people,  but  of  its  exodus  from  bondage,  which  was  inwoven  with  the 
great  crime  of  Joseph's  brethren,  who  sold  him  into  bondage.  As  to  its  connection 
with  the  principle  of  scripture  as  a  whole,  this  history  is  an  expressive  iraace  of 
divine  Providence,  in  its  relation  to  human  innocence  and  guilt,  as  it  is  destined  to 
be  the  type  of  all  the  subsequent  providential  leadings  of  this  nature,  down  to  the 
history  of  Christ. 

In  every  particular  fact,  the  religious  idea  of  the  absolute  divine  causality  rises 
into  prominence  above  all  natural  second  causes.  As  the  heathen  is  entangled  and 
lost  in  second  causes,  so  the  theocratic  believer  must  ever  go  back  to  the  sovereignty 
and  providence  of  God.  He  does  not  deny  the  second  cause,  since  be  rejects  all  one- 
sided supernaturalism,  but  clothes  it  in  a  new  form  in  the  splendor  of  Divine  Provi- 
dence. The  Cherubim  with  the  flaming  sword  appear  later  as  the  symbolic  forms  of 
Divine  Providence  (Ps.  civ.),  as  the  Cherubim  of  the  storm  upon  which  Jehovah  rides 
(Ps.  xviii.),  as  the  seraphim,  the  angels  of  tire,  who  should  consume  the  temple  of  hard- 
ened and  obdurate  Israel  (Isa.  vi.).  Even  moral  second  causes,  human  freedom  and 
human  guilt,  must  be  placed  under  the  divine  causality,  and  this  not  according  to  the 
assumption  of  a  crushing  fatalistic  idea  of  Providence  (Wegscheider),  but  according 
to  the  fundamental  law  of  Divine  Providence  itself.  When  the  Bible  records  that 
God  hardened  the  heart  of  Pharaoh,  it  informs  us  also  that  Pharaoh  was  a  despot 
and  hardened  his  own  heart ;  and  further,  that  all  his  guilt  was  foreseen,  and,  under 
the  righteous  judgment  of  God,  set  for  the  glorifying  of  his  name  in  the  execution 
of  the  plan  of  his  kingdom.  That  is  a  strong  one-sided  supernaturalism,  which 
utterly  denies  not  only  natural  but  moral  second  causes,  when  they  are  not  made 
prominent  in  the  statement  of  Divine  Providence,  or,  perhaps,  notwithstanding  they 
are  made  prominent.  For  the  same  reasons,  the  authors  of  the  books  of  the  Bible 
have  not  recorded  all  the  facts  of  the  sacred  history  remarkable  to  human  view,  with 
the  same  minuteness,  but  only  the  principal  points  in  the  development  of  the  king- 
dom of  God,  through  a  given  period  of  time.  They  devote  themselves  more  to  the 
pictures  of  personal  life  than  to  the  description  of  their  impersonal  surroundings  ;  to 
the  creative  epochs,  than  to  the  lapse  of  time  between ;  to  the  turning-points  of  a 
grand  crisis,  more  than  to  the  after  progress  and  development ;  rather  to  the  great 
living  picture  of  individuals  illustrating  all,  than  to  an  external  massing  together  of 
particular  things.  The  method  of  writing  the  sacred  history  of  the  Bible  is  like  its 
chronology,  its  view  of  the  world,  throughout  living,  personal,  dynamic.  As  to  the 
connection  of  the  particular  books  of  the  Bible,  it  is  undeniable  that  the  great  pro 
found,  all-pervading  formative  element  is  the  ideal  fact  of  the  saving  self-revelatioi 
of  God  even  to  his  incarnation,  i.  «.,  the  soteriological  messianic  idea.  As  the 
direction  of  any  given  mountain  range  is  determined  by  a  certain  concrete  law  of 
nature:  so,  much  more  is  the  formation  of  any  individual  part  of  the  Canon.  But  as 
to  its  relation  to  the  other  parts,  its  outward  connection  and  articulation,  it  cannot  b« 


Zb  INTKODUCTION   TO   THE  OLD   TLriTAMENT. 

denied  that  in  the  region  of  revelation,  there  must  have  been  not  only  an  inspiration  of 
the  records  themselves,  but  of  the  records  in  their  present  form,  and  that  it  is  just  at 
one-sided  to  deny  the  traces  of  this  inspired  editing  of  the  sacred  records  (Luke  i 
1),  as  to  enfeeble  their  testimony,  by  the  supposition  of  an  uncanonical  biblical  book- 
making  ;  of  a  painful  and  laborious  compilation  and  fusion  of  diverse  elements  oi 
parts  into  one. 

Biblical  hermeneutics  cannot  well  deny  that  the  monotheistic  and  theocratic  tradi- 
tions are  older  than  the  oldest  written  records.  Neither  can  it  deny  that  even  since 
the  art  of  writing  was  known,  the  living  discourse,  the  oral  narrative,  the  revelation 
through  facts,  is  older,  and  in  some  sense  more  original,  than  the  written  word.  But 
it  asserts  and  must  assert,  that  the  written  word  throughout  belongs  to  the  region  of 
revelation — to  the  very  acts  through  which  the  revelation  is  made — and  forms  indeed 
the  acme  and  the  limits  of  sacred  revelation.  And  as  to  the  sacred  tradition,  it  is  not 
to  be  confounded  with  the  idea  of  tradition  as  it  is  usually  associated  with  the  idea  of 
the  myth.  The  sacred  tradition,  in  its  wealth  of  religious  ideas,  lies  back  of  the  myth  ;  the 
popular  tradition,  in  the  ordinary  sense  of  the  word,  lies  on  this  side  of  the  myth,  nearer  to 
authentic  history.  The  heathen  myth  is  the  heathen  dogmatics,  as  they  belong  to  the 
earlier  age  of  any  given  heathen  people.  The  popular  traditions  are  the  heathen 
ethics  of  the  same  people,  an  ethics  exemplified  in  fabulous  pei-sonages  as  they  were 
concerned  in  the  chief  events  of  that  people  during  the  transition  period,  from  its 
mythical  to  its  historical  age.  We  can  trace  this  relation  both  through  the  Greek 
and  the  German  traditionary  period.  In  the  blooming  period  of  the  ethical  traditions 
the  poetic,  sceptical,  trifling,  even  ironical  transform.ation  of  the  myth  takes  its  origin. 

We  can  now  distinguish  by  certain  fixed  ch.aracteristics  the  Old  Testament  sym- 
bolical statements  from  the  mythical  statements. 

The  acute  attempt  of  Schmieder  to  deteimine  the  i  minary  to  the  Biblical  history,  1837,  does  not  lead  to 
relation  between  the  religious  method  of  writing  his- 1  satisfactory  results.  See  Lange  :  Positio  Dogmatik, 
lory,  and  the  ordinary  methods  in  his  essay :  Preli-  \  p.  385. 

The  general  distinction : — it  is  all  true  but  is  not  all  actual, — leaves  the  relation  both 
as  to  quantity  and  quality,  between  the  ideal  truth  and  the  historical  events,  so  un- 
determined, that  it  will  not  avail  to  fix  firmly  the  characteristics  of  Scripture,  in  its 
distinction  from  all  myths,  as  from  all  ordinary  historical  writings  in  which  events  are 
traced  to  their  causes.  We  have  treated  hitherto  only  of  the  biblical  method  of 
writing  history,  but  we  must  now  treat  of  the  biblical  method  of  stating  things 
generally,  in  order  that  we  may  place  in  contrast  the  idea  of  the  myth,  and  tl>e  coun- 
ter idea  of  the  scripture  word,  according  as  they  stand  connected  with,  or  opposed 
to,  each  other. 

We  may  distinguish  the  historical  and  philosophical  (or,  more  accurately,  physical 
or  philosophical)  myths,  and  according  to  this  distinction,  we  may  view  the  Bible 
word  in  contrast  to  them,  as  to  its  facts,  and  as  to  its  doctrines. 

The  affinity  between  all  mythology  and  the  whole  scripture,  according  to  which 
the  scripture  and  especially  the  evangelical  history,  may  be  viewed  as  the  fulfilling 
of  all  myths;  is  the  union  of  the  idea  and  the  fact,  or  of  actual  signs,  or  of  words,  to 
a  symbol  of  the  eternal,  in  the  language  of  poetry. 

But  even  liere  the  biblica  fact  is  clearly  dislinguished  from  the  historical  myth. 
The  latter  has  the  minimum  of  reality  only,  jicrliaps  the  mere  moral  longing  or  wish, 
or  it  may  be  some  facts  of  the  popular  or  heroic  natural  life,  brought  by  a  poetical 


§  22.     OLD   TESTAMENT   HERMENEO'TICS.  'H 


symbolism  into  union  with  an  idea,  and  made  to  be  the  bearer  of  that  idea;  while  the 
biblical  fact  always  has  an  historical  basis,  whose  greatness  and  importance  is  fell 
throuiihout  the  history  of  the  kingdom  of  God  ;  one  particular  event,  which  has  reached 
its  peculiar  definite  expression  in  the  light  of  its  universal  significance.  The^biblical 
fact  through  its  ideal  transparency  has  been  raised  from  an  individual  to  a  general 
fact,  and  tiius  become  a  biblical  doctrine.  Its  unessential  individual  form  may  have 
disappeared  in  the  splendor  of  its  idea,  but  the  total  fact  remains.  On  the  contrary 
the  element  of  reality  which  lies  at  the  foundation  of  the  historical  myth,  is  to  sucl 
an  extent  transformed  by  the  ideal  poetry,  and  its  historical  actuality  is  so  far  im 
susceptible  of  proof,  that  it  becomes  more  or  less  a  question  whether  there  is  such  ar. 
element  or  not. 

But  as  the  biblical  fiicts  have  throughout  the  splendor  of  ideal  truths,  so  the 
biblical  doctrines  have  throughout  the  energy  of  facts.  They  are  facts  ot  the  active 
religious  consciousness,  clothed  with  so  decisive  an  energy  and  significance,  that  we 
may  view  them  as  the  eternal  deeds  of  the  Spirit,  presented  in  the  clear  distinct  light 
of  particular  passages,  e.  ff.,  the  Psalms,  Proverbs,  the  Sermon  on  the  Mount.  This 
historical  character  of  efficiency  is  wanting  in  the  philosophic  myths.  We  under 
stand  them  first,  when  we  have  rescued  through  Christianity  the  philosophical  and 
moral  doctrines  which  they  contain.  The  myth  itself  waits  for  redemption  from  its 
bondage  through  the  idolatrous  sense,  by  the  virtue  of  the  scripture  word.  In  its 
free  form  it  appears  as  an  ancient  symbol. 

As  to  the  chief  distinction,  we  would  prefer,  for  our  own  part,  to  distinguish  in  all 
myths  physical,  historical,  and  religious  elements,  and  hence  would  class  them  as 
preeminently  scientific,  historical,  or  religious,  as  one  or  the  other  of  these  elements 
might  come  into  prominence. 

To  the  style  of  the  historical  myth  we  would  oppose  the  style  of  the  Old  Testa- 
ment histories,  to  the  style  of  the  scientific  (philosophical)  myth  the  Old  Testament 
doctrinal  writings,  to  the  predominantly  religious  myth  the  Old  Testament  prophetic 
word.  As  the  preeminently  religious  myth  forms  the  synthesis  of  the  physical  and 
historical,  so  the  prophetic  word  forms  the  higher  unity  of  the  historical  and 
didactic  word.  The  science  of  hermeneutics  therefore,  as  the  hermeneutics  of  the 
prophetic  word,  must  bring  out  clearly,  that  in  this  region  all  the  historical  is  in  the 
highest  measure  ideal  and  symbolical  (e.  g.,  the  temple  of  Ezekiel,  the  concubine  of 
Hosea)  and  all  the  didactic  is  destined  in  its  eternal  actual  energy  and  results  to 
reach  beyond  the  Old  Testament  limits. 

We  trust  that  these  suggestions  for  the  wider  culture  of  biblical,  especially  Old 
Testament  hermeneutics,  may  find  useful  illustration  in  our  Biblework.  But  this 
must  be  borne  in  mind :  we  hold  that  particular  parts  of  the  Old  Testament  must 
remain  to  us  in  a  great  measure  dark  and  inexplicable,  so  long  as  the  distinction 
between  the  ordinary  style  of  history,  and  the  higher  religious  style,  is  not  more 
firmly  established,  and  consistently  carried  out.  This  holds  true  in  our  opinion 
especially  of  the  books  of  Chronicles  and  the  book  of  Esther^  and,  among  the  prophet- 
ical books,  of  Daniel  and  Jonah. 

Finally,  as  to  the  well-known  distinction  between  the  Semitic  and  Japhetic  modeo 
of  speech,  there  is  not  only  at  the  foundation,  that  misconceived  and  misapplied 
difference,  the  opposition  between  oriental  directness  and  occidental  reflectiveness 
and  further  the  opposition  between  the  religious  and  the  secular  or  the  mediate  view 
of  the  world,  of  the  old  and  new  time,  i.  e.,  of  the  spontaneous  or  original  develop 


30  INTRODUCTION   TO    THE    OLD    TESTAMENT. 

ment  of  genius,  aod  the  derivative  culture  of  civilization  ;  but  also  the  oppositioi 
between  the  religious  method  of  presenting  history  and  doctrine,  and  the  morf 
pragmatic  \'iew  of  history,  and  the  dialectic  mode  of  stating  doctrine.  It  is  evi- 
dent, however,  that  such  a  distinction  does  not  destroy  the  unity  of  the  Spirit,  the 
communion  of  ideas  and  faith  between  the  two  spheres.  By  the  faith,  Abraham  must 
have  understood  essentially  the  same  truths  which  auy  enlightened  Christian 
whether  a  theologian  or  philosopher,  understands  to-day. 

(For  the  promotion  of  Old  Testament  Exegesis  through  more  correct  hermeneutlcal 
principles,  see  Appendix.) 

OLD  TESTAMENT  CRITICISM. 

§  23. 
BIBLICAL  CRITICISM  AND  ITS  RELATED  LITERATURE. 

Compare  Hagenbach  :  JEncyclopedia,  pp.  145, 150,  151. 

Uagenbach  makes  the  science  of  Introduction  preliminary  to  that  of  Criticism 
We  hold  that  this  order  must  be  inverted,  since  Introduction  is  impossible  without 
Criticism.  Biblical  Criticism  is  the  scientific  examination  of  the  Bible  as  to  its 
historical  and  traditional  form.  It  decides  according  to  historical  or  outward,  and 
according  to  real  or  inward,  signs,  as  to  the  biblical  origin  of  the  sacred  books, 
as  one  whole,  and  as  individual  parts,  i.  e.,  as  to  their  authenticity  and  integrity. 
In  the  course  of  its  procedure  it  passes  from  the  examination  and  purging  of  the 
text,  to  its  construction,  confirmation  and  its  restoration  to  its  original  form. 
It  is  thus,  to  follow  Hagenbach,  according  to  its  sources  of  determination  (or  rules) 
outward  and  inward,  according  to  its  results  (decisions)  negative  and  positive, 
Criticism.  We  must  observe,  however,  the  manifold  signification  which  has  been 
attached  to  the  contrasts  between  negative  and  positive  Criticism  (used  now  in  a 
historical,  and  then  in  a  dogmatic  sense) ;  between  a  lower  and  higher  Criticism 
(now  as  a  question  upon  the  integrity  and  authenticity,  now  as  a  decision  according 
to  the  existing  witnesses,  manuscripts,  translations,  or  according  to  scientific  com- 
bination, upon  the  spirit  of  various  writings  and  passages).  There  can  be  no  ques- 
tion that  Criticism  belongs  to  the  most  essential  and  vital  functions  of  biblical 
theology.  It  is,  1.  Necessary  ;  2.  not  merely  a  modern  Criticism  of  recent  date,  but 
has  e-^isted  from  early  time ;  and  3.  like  every  theological  function,  it  has  been  sub- 
jected to  great  errors,  and  requires  therefore  a  criticism  upon  itself. 

[There  is  a  large  class  of  English  works  here,  among  wiiich  those  of  Hamilton,  Jones,  Walton  :  Prolego- 
mena ;  Kennicott  :  Dmertations ;  Stuart  :  Ernesti ;  Davidson  :  Criiieimt ;  Gerard  :  Inalitvtes  of 
Biblical  Criticism;  Hoeslet:  Biblical  Criticism,  London,  1810,  may  be  consulted. — A.  G.] 

§  24. 

DESIRABLENESS  OF  AN  ORGANON  OF  CRITICISM. 

It  is  remarkable  that  Theology,  with  an  immense  activity  of  the  critical  processes, 
IS  still  without  any  well-formed  theory  of  Criticism.  We  have  on  several  occasions 
suggested  that  such  an  organon  is  still  wanting.  It  should  aim  to  establish  all  the 
leading  principles  for  the  theological  and  critical   process,  and  then   to  exclude  all 


g  24.     DESIRABLENESS   OF   AN    ORGANON    OF   CRITICISM.  S] 

officious  critical  assumptious.  The  first  fuiKlainental  position  would  be,  thai 
there  must  be  an  agreement  as  to  tiie  religious  and  philosophical  criticism  of 
Revelation  and  of  Christianity  itself.  Starting  from  the  modern  philosophica.' 
assumptions  of  Deism  and  Pantheism,  some  have  criticised  exegetically  and  historically 
the  biblical  records,  i.  e.,  they  have  mingled  in  an  unscientific  manner  philosophical 
and  purely  infidel  prejudices,  with  real  critical  principles,  in  an  unfair  procedure, 
thus  it  has  occurred  that  the  results  of  this  critical  blundering  have  been  set  forth 
and  commended  as  the  results  of  a  higher  criticism  of  the  historical  view  {see  Lange 
Apostol.Zeitalter,  i.  p.  9).  It  is  most  important  therefore  to  determine  first  of  all,  in 
order  to  meet  satisfactorily  the  religious  and  philosophical  preliminary  questions, 
whether  one  recognizes  or  not  the  idea  and  reality  of  a  personal  God,  of  his  personal 
revelation,  of  his  personal  presence  in  the  world,  and  his  personal  communion  with 
the  Elect,  i.  e.,  the  souls  of  men  awakened  to  the  consciousness  of  their  eternal  per- 
sonality. The  organon  of  criticism  places  this  recognition,  or  rather  knowledge,  at 
the  very  portal  of  its  system,  and  denies  to  those  who  reject  the  living  idea  of 
revelation,  the  right  and  the  power  to  engage  in  any  scientific  exegetical  and  historica, 
criticism. 

Then  it  would  be  the  aim  in  this  first  division  of  the  Organon  of  criticism,  to  fix 
firmly  the  ideas  of  the  originality,  especially  of  the  authenticity  and  integrity  of  the 
Bible.  The  first  fundamental  characteristic  of  biblical  originality  is  defined  in  the 
Evangelic  word,  "  the  Word  was  made  flesh,"  i.  e.,  by  the  supposition  that  in  the 
whole  region  of  revelation,  we  are  dealing  with  an  indissoluble  synthesis  of  idea  and 
fact,  i.  e,,  with  personal  life;  but  never  with  ideas  without  historical  facts,  and  never 
with  historical  facts  without  an  ideal  foundation  and  significance.  This  is  the  very 
A  B  C  of  a  sound  criticism,  over  against  which  the  latest  spiritualistic  critical  fraud, 
which  has  spread  from  Tubingen  through  a  part  of  the  Evangelical  church,  must  be 
viewed  as  a  paganistic  idealism,  modified  by  its  passage  through  Christianity ;  and 
according  to  which  also  the  ultra  supematuralistic  interpretation  of  biblical  history, 
as  a  mere  narration  of  events  in  their  order  from  cause  to  effect,  without  ideal  contents 
or  form,  appears  a  lifeless  and  unspiritual.  tradition  of  a  fundamentally  worldly 
Empiricism.  The  succeeding  question  as  to  the  authenticity,  is  determined  accord- 
ingly by  this,  that  in  every  biblical  book  we  must  take  into  view  its  peculiar  inward 
form  derived  from  the  spirit  of  the  book,  as  well  as  its  historical  declarations.  Still 
further,  the  different  Genera  scribendi  must  be  determined  as  they  are  ascertained 
from  the  actual  appearance  of  the  biblical  books,  and  from  the  spirit  of  Revelation. 
It  is  accordingly  critically  incorrect  to  insist  that  the  book  Ecclesiastes,  according  to 
its  declaration,  must  be  regarded  as  the  work  of  Solomon,  since  we  are  here  dealing 
with  a  poetical  book,  which  may  put  the  experience  of  the  vanity  of  the  world  in  the 
mouth  of  the  Son  of  David.  But  it  is  critically  incorrect  also  to  deny  that  the 
Apocalypse  is  the  work  of  John,  since  we  are  here  concerned  with  prophetic  announce- 
ments, which  rest  expressly  upon  the  authority  of  the  Apostle.  True  poetry  does 
not  assume  a  fictitious  name,  when  it  puts  its  words  in  the  mouth  of  a  symbolical  and 
fit  personage,  out  prophecy  would,  should  it  resort  to  the  same  procedure.  Then  as 
to  the  integrity  of  the  biblical  books,  criticism  must  determine,  as  is  evident  fi-om  the 
countless  variations  in  the  text  of  the  New  Testament,  and  fi-om  the  free  relation  of 
the  Septuagint  to  the  Old  Testament,  that  from  the  earliest  time  the  records  of 
revelation  in  the  sanctuary  of  the  church  of  God,  were  not  regarded  as  literal  and 
inviolable  documents,  but  as  the  leaves  and  words  of  the  Spirit,  and  that  notwitb 


aa  INTRODUCTION  TO  THE  OLD  TESTAMENT. 

Standing  this  freedom  the  authentic  word,  as  tc  all  essential  points,  was  held  sacred. 
For  with  all  the  diiierenees  of  the  Septuagint,  it  is  not  possible  to  bring  out  of  the 
Old  Testament  any  essentially  modified  Old  Covenant,  and  amid  all  the  variations  of 
the  New  Testament,  we  still  discern  the  same  gospel  in  all  its  essential  features. 

In  reference  to  both  questions,  however,  it  is  evident  from  the  relation  of  Genesis 
to  the  original  traditions,  of  the  Gospel  of  L'lke  to  the  records  he  had  before  him,  of 
the  second  Epistle  of  Peter  to  the  Epistle  of  Jude,  from  the  resemblance  as  to 
thought  and  form  in  many  passages  between  different  authors  (e.  g.,  one  between 
Isaiah  and  Mic.ah),  that  we  must  explain  not  only  the  first  origin  and  elements  of  the 
biblical  records,  but  also  the  theocratic  and  apostolic  form  in  which  we  now  have 
them,  as  properly  belonging  to  the  region  of  canonical  revelation. 

With  regard  to  the  rules  or  criteria  of  biblical  criticism,  the  idea  of  actual  revela- 
tion, i.  e.,  of  the  effects  of  the  living  interchange  between  the  personal  God  and  the 
personal  human  spirit,  forms  the  first  rule.  This  involves,  first,  the  recognition  of 
historical  facts  belonging  to  true  human  freedom,  as  the  Pantheist  cannot  regard 
them ;  secondly,  the  original  religious  facts,  which  are  entirely  foreign  to  Deism  ; 
thirdly,  the  specific  facts  of  revelation  as  it  rends  asunder  the  suppositions  of  Dual 
ism.  Without  the  recognition  of  the  historical,  the  religious,  the  theocratic  heroism, 
we  have  no  rule  for  the  critical  examination  of  the  contents  of  the  sacred  scripture. 

Then,  in  the  second  place,  we  must  fix  firmly  the  idea  of  human  personalitj 
awakened  and  freed  through  the  personality  of  God,  as  it  involves  a  complete  origin 
ality  both  as  to  its  own  views  and  productions.  As  the  Bible  throughout  is  an 
original  work  of  the  Spirit  of  God,  so  each  individual  book  is  an  original  work  of  the 
chosen  human  spirit  who  wrote  it.  Innumerable  questions  which  criticism  is  inade- 
quate to  solve,  find  their  solution  here.  To  ascribe,  e.  g.,  the  production  of  the 
second  part  of  Isaiah  to  the  Scribe  Baruch,  or  to  Mark  the  authorship  of  the  original 
Gospel,  sifter  which  the  other  synoptics  in  a  most  extraordinary  way  have  copied,  or 
the  Epistle  to  the  Ephesians  to  an  imperfect  impression  taken  from  that  to  the 
Colossians,  or  the  Apocalypse  to  John  Mark  as  its  author,  rests  upon  the  failure 
to  estimate  properly  the  originality  of  the  biblical  writer,  the  originality  of  his 
works,  and  the  connection  between  the  two.  It  is  clear  th.at,  with  originality,  we  con- 
cede to  the  writers  of  the  Bible  that  thorough  consistency  of  spirit  which  is  peculiar 
to  a  living,  spiritually  free  personality. 

From  the  originality  of  Revelation  as  a  whole,  in  its  connection  with  the  original- 
ity of  the  writers  of  the  particular  books  of  Revelation,  arises  the  originality  of  the 
collection  of  the  biblical  books.  They  are  the  closely  connected  products  of  one 
peculiar  intellectual  creative  forming  principle ;  and  therefore  form  one  complete 
Canon,  as  they  are  one  complete  Cosmos,  i.  c,  the  organon  of  criticism  presupposes 
the  analogy  of  faith. 

But  as  it  presupposes  this  analogy,  it  has  at  the  same  time  to  ascertain  its  essential 
elements  out  of  its  fundamental  thoughts,  i.  e.,  the  peculiar  fundamental  truths  of 
biblical  theology. 

With  the  existence  of  the  ar  ilogy  of  faith,  which  reveals  itself  further  m  th« 
analogy  of  the  Scriptures,  is  determined  the  human  side  of  the  Holy  Scriptures, 
agreeably  to  the  historical  differences  and  manifold  forms,  i.  e.,  the  germ-like  incipi 
ence,  the  historical  gradual  growth,  the  regular  development,  the  indissoluble  con- 
nection, finally  the  perfect  completion  of  its  facts  and  doctrines  according  to  the 
idea  c  f  revelation. 


g  26.     CRITICAL  QUESTIONS  IN  THE  TREATMENT   OF  THE  OLD   TESTAJIE.NT        a3 

§  25. 
THE  PRINCirA.L  CRITICAL  QUESTIONS  IN  THE  TREATMENT  OF  THE  OLD  TESTAMENT. 

Tn  the  introduction  to  the  Old  Testament  the  following  important  critical  que* 
tions  hold  a  prominent  place:  the  unity  of  Genesis,  the  Mosaic  authenticity  of  the 
Pentateuch,  the  authentic  historical  character  of  the  historical  books  following  the 
Pentateuch,  the  age  of  Job  (also  as  to  its  historical  basis),  the  limits  as  to  time  of  the 
collection  of  the  Psalms,  the  authenticity  of  the  writings  of  Solomon  (and  tho  import 
of  the  Song  in  particular),  the  relation  between  the  first  and  second  parts  of  Isaiah 
(ch.  xl.-lxvi.),  between  the  Hebrew  text  of  Jeremiah  and  the  text  of  the  Septuagint, 
between  the  book  of  Daniel  and  Daniel  himself,  the  import  of  the  book  of  Jonah,  and 
filially  the  relation  ot  the  first  part  of  Zcchariah  to  the  second  (ch.  ix.-xiv.). 

The  ecclesiastical  and  theological  interest  in  these  questions  will  be  essentially  met 
and  satisfied,  if,  in  the  first  place,  genuine  historical  records  of  revelation,  flowing  from 
the  time  at  which  the  revelation  was  made,  are  recognized  as  the  foundation,  iind  to 
some  extent  essential  component  parts,  of  the  writings  in  question  ;  and  if,  in  the  second 
place,  it  is  firmly  held  that  the  bringing  of  these  records  into  their  present  form  took 
place  on  canonical  ground,  within  the  sphere  of  Old  Testament  revelation,  under  the 
direction  and  guarantee  of  the  prophetic  Spirit.  Under  the  energetic  influence  of 
these  two  positions,  the  canonical  faith  in  the  Bible,  and  a  free  critical  examination, 
have  approximated  each  other,  ami  under  their  more  perfect  influence  they  will  cele- 
brate their  full  reconciliation.  And  if  in  the  process  some  prejudgments  of  the 
ecclesiastical  tradition  must  be  conceded,  so  criticism  in  its  turn  must  yield  up  a  masa 
of  thoughtless  errors  and  exaggerations.  Traditional  theology  will  come  into  liberty 
through  a  proper  estimate  of  the  historical  character  of  the  biblical  books ;  and 
criticism  itself  will  be  freed  from  the  mistakes  into  which  it  has  thoughtlessly  fallen 
through  a  low  estimate  of  the  ideal  contents  of  the  sacred  writings. 

^^lthou<?h  there  is  much  in  Genesis  in  favor  of  the  distinction  of  Elohistic  and 
Jehovistic  records,  yet  the  fact  made  prominent  by  Hengstenberg  and  others  cannot 
be  denied,  viz.,  that  the  names  Eloliim  and  Jehovah  are  throughout  so  distinguished, 
that  the  one  prevails  in  those  passages  which  speak  of  the  general  relation  of  God  to 
the  world,  the  other  in  those  in  which  the  theocratic  relation  of  God  to  his  people  and 
kingdom  rises  into  prominence.  This  contrast,  embraced  by  the  unity  of  the  con- 
sciousness of  faith  in  revelation,  not  only  runs  through  the  Pentateuch,  but  appears 
in  a  marked  form  in  the  opposition  between  the  general  doctrine  of  wisdom  as  viewed 
by  Solomon,  and  the  Davidic  theocratic  doctrine  of  the  Messiah.  It  pervades  the 
Old  Testament  Apocrypha,  in  the  New  Testament  celebrates  its  transfiguration  in  the 
contrast  between  the  Gospel  of  John,  his  doctrine  of  the  logos  on  the  one  side,  and 
the  synoptical  and  Petrino-Pauline  view  on  the  other ;  and  finally,  in  the  opposition 
between  the  Christian  and  ecclesiastical  dogmatism,  and  the  Christian  and  social  human 
itarianisra,  runs  through  the  history  of  the  church,  manifesting  itself  in  the  Reformation 
through  the  twin  forms,  Luther  and  Melanchthon,  Calvin  and  Zwingle.  The  full 
influence  of  the  increasingly  perfect  view  of  the  great  harmonious  oppositions  or  con- 
trasts in  revelation,  and  the  history  of  revelation,  upon  the  minute  analysis  of  tht 
biblical  test,  is  yet  to  be  OAperienced. 

On  the  present  state  of  the  investigation,  see  Bleee  :  EinUUung,  p.  227  £ 


S4 


INTRODUCTION   TO   THE   OLD   TESTAMENT. 


As  to  the  Pentateuch,  we  recognize  the  following  limiting  positions  of  Bleek,  while 
we  differ  from  him  in  many  particulars:  1.  That  there  are  in  the  Pentateuch  very 
important  sections  which  were  written  by  Moses  and  in  his  time,  in  the  very  form  io 
which  we  now  read  them.  2.  That  Moses  did  not  compose  the  Pentateuch,  as  one 
complete  historical  work  as  it  lies  before  us.  The  clearest  instance  in  favor  of  the 
last  position  is  obviously  the  record  of  the  death  and  burial  of  Moses  (Deut.  xxxiv.).  Am 
to  the  marks  in  Deuteronomy  which  point  to  a  later  origin,  we  must  bear  in  mind 
that  Moses  was  not  only  the  Lawgiver,  but  the  Prophet,  and  that  at  the  close  of  his 
career  in  life,  in  the  solemn  review  of  his  work,  he  would  have  a  motive  to  prophetic- 
ally explain  and  glorify  the  particularism  of  that  economy  which  he  had  founded  un 
der  the  divine  direction,  by  bringing  out  into  bolder  relief  its  universal  aspect,  which 
he  does  in  Deuteronomy.  In  the  essential  portions  of  Deuteronomy,  which  we  ascribe 
to  Moses,  he  obviates,  as  far  as  possible,  that  pharisaic  particularism  which  might 
grow  up  from  a  barely  legal  and  literal  interpretation  of  the  books  of  the  law,  Exo- 
dus, Leviticus,  and  Numbers.  Deuteronomy  is  the  repetition  of  the  law,  under  the 
illumination  of  the  prophetic  spirit,  in  the  light  of  the  future  of  prophecy. 


As  to  those  older  records  quoted  in  the  Old  Tes- 
tament itself,  as  a  basis  for  its  statements,  compare 
Bleek,  p.  148  ff.  We  refer  here  to  1.  ITic  book  of 
the  wars  of  Jehovah  (Numbers  xxi.  14,  IB,  compare 
V.  17,  18  and  27-30);  2.  The  book  of  Jasher 
(Josh.  X.  13;  2  Sam.  i.  18);  3.  The  book  of 
the  history  of  Solomon  (1  Kings  xi.  41) ;  4.  1  Chron. 
xxix.  29,  30,  for  the  history  of  David,  a.  The  book  of 
Samuel  the  seer,  b.  The  book  of  Nathan  the  prophet, 
c.  The  book  of  Gad  the  seer ;  6.  For  the  history  of 
Solomon,  2  Chron.  ix.  29,  a.  The  prophecy  of  Ahijali 
the  Shilonite,  b.  the  book  of  Iddo  the  seer  against 
Jeroboam  the  son  of  Nebat ;  6.  For  the  history  of 
Relioboam,  2  Chron.  xii.  15,  the  book  of  Shemaiah 
the  prophet  and  Iddo  the  seer  ;  7.  For  the  history 


of  Abijah,  2  Chron.  xiii.  22,  the  story  (commentary) 
of  the  prophet  Iddo ;  8.  There  are  constantly  cited 
in  the  books  of  Kings :  a.  The  book  of  the  history 
of  the  Kings  of  Israel ;  b.  The  book  of  the  history  of 
the  Kings  of  Judah.  The  latter  seems  to  be  that  re- 
ferred to  in  the  books  of  Chronicles,  as  the  book  of 
the  Kings  of  Judah  and  Israel :  cited  also  2  Chron. 
xxiv.  27  ;  9.  2  Chron.  xx.  34.  The  historical  book  of 
the  prophet  Jehu,  which  is  inserted  in  the  book  of 
the  Kings  of  Israel ;  10.  2  Chron.  xxxii.  32,  a  book  of 
Isaiah,  upon  the  Kings  of  Judah  and  Israel;  11. 
For  the  history  of  Manasseh,  the  histories  or  sayingt 
of  Hosai  or  seers;  and  in  1  Chron.  xxvii.  24,  a  book 
of  the  Chronicles  of  David  the  King. 


If  the  jjost-Mosaic  historical  books  of  the  Old  Testament  are  rearrangements  of 
original  records,  which  belong  to  unknown  authors,  still  the  supposition  of  contra- 
dictions, of  mythical  portions,  of  the  extremely  late  dates  assigned  as  the  time  of 
their  origin,  is  closely  connected  with  a  failure  to  estimate  their  more  recondite  histor- 
ical relations,  and  their  ideal  and  symbolical  aspect.  This  is  esiiecially  true  in  regard 
to  the  judgments  formed  upon  the  two  books  of  Chronicles,  and  the  book  of  Esther 

That  in  the  military  sections  of  the  book  of  Joshua  he  alone  is  spoken  of,  while  in 
those  which  j-ecord  the  geographical  divisions  of  the  land,  Eleazer  acts  with  him , 
that  in  one  place  the  official  elders  and  judges  cooperate,  and  in  another  the  natural 
heads  of  the  tribes;  that  under  the  military  point  of  view  the  tribes  are  otherwise 
described  than  under  the  geographical, — these  are  distinctions  groimded  in  actual 
differences. 

In  the  long  period  which  the  book  of  Judges  embraces,  the  orthodox  criticism 
obviously  injures  its  own  cause,  when  it  denies  the  basis  of  more  historical  sources; 
«nce  the  8up])osition  of  such  sources,  so  far  from  weakening,  actually  strengthens  the 
trustworthiness  of  the  book.  That  the  point  of  view  of  the  episode,  ch.  xvii.-xxi., 
is  untheocratic,  is  entirely  untenable. 

Th(!  two  books  of  Samuel,  which  are  i)lainly  distinguished  by  the  contrast  between 


§  26.     CRITICAL   QUESTIONS   IN   THE   TREATMENT  OF  THE   OLD   TESTAMENT.      3S 


Saul  and  David,  the  rejected  King,  and  the  man  after  God's  own  heart,  point  back 
through  their  ingenious  and  throughout  characteristic  style,  to  rich  original  recordi 
lying  at  their  source.  The  books  of  Kings  and  Chronicles  refer  in  various  ways  to  th« 
records  upon  which  their  statements  rest. 

The  books  of  Ezra  and  Nehemiah  bear  these  names  especially  (as  the  books  of 
Samuel),  only  because  they  speak  of  these  men.  This  is  obvious,  first,  because  they 
were  originally  bound  in  one  whole,  and  secondly,  because  in  their  present  form  the} 
contain  portions  which  point  to  a  later  date.  It  is  equally  clear  that  the  original  part 
of  these  books  must  belong  to  the  men  whose  names  they  bear. 

The  book  of  Esther,  in  the  regulations  for  the  feast  of  Purim,  refers  back  to  a  re- 
markable historical  event.  It  contains  too  many  historical  indications  to  be  regarded 
with  Semler  as  fiction,  and  too  much  which  appears  literally  improbable,  to  be  re- 
garded as  pure  history.  It  is  probably  the  fruit  of  a  fact,  represented  allegorically  for 
the  illustration  of  the  truth,  that  the  true  people  of  God,  even  in  its  dispersion,  ip 
wonderfully  preserved,  and  made  victorious  over  the  most  skilful  assaults  of  its 
enemies.*  In  this  respect  the  book  of  Esther  forms  a  contrast  with  the  book  of  Jo- 
nah, which  also  represents  allegorically  a  wonderful  event,  in  order  to  illustrate  the 
mercy  of  God  to  the  heathen,  and  in  opposition  to  the  narrow-minded  exclusivenesa 
of  the  Jews.  Hence  we  are  able  to  explain  the  fact  that  the  name  of  God  does  not 
occur  in  Esther,  as  indeed  it  scarcely  occurs  in  the  Song. 

The  connection  of  an  allegorical  and  poetical  explanation,  with  the  basis  of  histor- 
ical fact  on  which  it  rests,  is  now  generally  admitted  in  reference  to  the  book  of  Job. 
But  here  the  character  of  a  didactic  poem  comes  into  prominence.  In  the  critical 
examination  of  this  book,  doubts  in  regard  to  the  speech  of  Elihu  will  have  to  yield  to 
any  profound  insight  into  its  nature,  since  it  obviously  forms  the  transition  from  the 
preceding  speeches,  to  the  closing  manifestation  of  God.  From  its  universal  charac- 
ter in  connection  with  its  theme,  the  innocent  suifering  of  Job,  it  is  well-nigh  certain 
that  its  origin  belongs  to  a  time  when  the  glory  of  Israel,  culminating  in  Solomon, 
was  on  the  decline:  the  time  of  the  fading  glory  of  the  Kingdom. 

That  the  Psalter  in  its  original  portions  belongs  to  David,  as  the  Proverbs  to  Sol- 
>mon,  is  conceded  even  by  the  modern  criticism.  But  it  is  evident  from  the  division 
-nto  five  books,  that  the  collection  grew  gradually  to  its  present  form.  The  existence 
of  Psalms  originating  during  the  Exile  is  beyond  question  (Ps.  cii.,  cxxxvii.).  But  the 
attempt  to  place  a  large  part  of  the  Psalms  in  the  time  of  the  Maccabees,  has  been 
triumphantly  refuted  by  Ewald  and  Bleek  (Bleek,  p.  619).  The  supposition  that 
the  heroic  uprising  of  a  people  for  its  faith,  must  always  have  as  its  consequence  a 
corresponding  movement  of  the  poetic  spirit,  is  groundless.  The  Camisards,  e.  g., 
have  sung  the  Old  Testament  Psalms  of  vengeance.  But  the  Maccabees  stand  in  a 
similar  relation  of  dependence  upon  the  Old  Testament  Canon,  as  the  Camisards. 

Solomon  stands  beyond  question  as  the  original  prince  of  proverbial  poetry,  as 
David  is  the  first  great  master  of  lyric  poetry.  They  shared  in  founding  the  highest 
glory  of  the  sacred  poetry  and  literature  of  Israel,  just  as  they  shared  in  the  highest 

[*  The  internal  cliajacter  of  any  book  must  of  course  have  great  weight  in  deciding  the  question  whether  it  is  to  be 
reoeived  as  the  word  of  God  or  not ;  but  having  so  received  it,  the  mere  improbability  to  us  of  the  events  it  narrates  wiU 
not  justiiy  us  in  holding  that  to  be  an  allegory  which  claims  to  be  a  history.  This  is  certainly  dangerous  ground  on 
which  to  stand.  For  if  the  mere  fact  that  there  is  .so  much  that  is  improbable  here,  authorizes  us  to  assume  that  the  booh 
Is  an  allegorical  representation  of  an  important  and  precious  truth,  it  will  be  easy  to  reduce  large  portions  of  the  Biblioa. 
Historv  to  allegorical  renreaentations.  Nor  is  the  supposition  in  any  sense  necessary  here,  since  the  narrative,  viewed  HI 
ateral  history,  teaches  the  same  truth  with  eaiial  or  greater  force.— A.  O.I 


96  INTRODUCTION  TO   THE  OLD   TESTAMEPn-. 

glory  of  the  theocratic  and  political  kingdom — in  war  and  peace.  They  have  indeed 
through  their  sacred  poetry  transferred  the  typical  character  of  their  political  power 
into  a  prophecy  of  the  true  Messianic  Kingdom,  militant  and  peaceful.  But  just  as  the 
later  Psalms  have  been  grafted  on  to  the  original  stock  of  the  Davidic  Psalms,  so 
later  proverbs  have  been  added  to  the  collection  of  Solomon.  (1  Kings  v.  12  fl")  On 
this  ground  the  didactic  poem — the  Preacher  of  Solomon — in  the  use  of  poetical  license 
is  represented  to  be  the  work  of  Solomon.  That  the  book  is  of  later  origin  is  cleai 
both  from  its  language  and  its  historical  relations  (Bleek,  p.  642).  That  the  Song 
also  is  not  correctly  attributed  to  Solomon  as  its  author  may  be  inferred  from  it? 
fundamental  thought.*  The  virgin  of  Israel — the  theocracy — will  not  suffer  herself 
to  be  included  among  the  heathen  wives,  religions,  as  the  favorite  of  Solomon, 
but  ever  turns  to  her  true  beloved,  the  Messiah  who  was  yet  to  come.  We  hold, 
therefore,  that  this  poem  takes  its  origin  in  that  tlieocratic  indignation  which  the 
religious  freedom  of  Solomon — going  in  this  before  his  time — and  his  uumerous  mar- 
riages through  which  he  mingled  with  heathenism,  occasioned.  We  may  trace  clearlj 
the  expression  of  a  similar  sentiment  in  the  nuptial  Psalm.     (Ps.  xlv.  11—13.) 

Modern  criticism  doubts  less  as  to  the  originality  and  authenticity  of  the  Prophetic 
writings.  But  it  exercises  its  analyzing  activity  especially  upon  the  prince  of  all  Messianic 
prophets,  the  Evangelist  of  the  Old  Testament,  Isaiah.  We  pass  over  here  the  dif 
ferent  exceptions  which  have  been  made  in  the  first  part  of  the  book  which  is  re- 
cognized in  the  main  as  belonging  to  Isaiah  (ch.  i.-xxxix.).  We  remark  in  general  that 
all  critical  grounds  growing  out  of  the  prejudice  against  any  prediction  are  un  worth j 
of  notice.  The  whole  first  part  is  throughout  organically  constructed  upon  that  pro- 
foundly significant  fundamental  thought  of  the  prophet,  viz.,  that  out  of  every  judg 
ment  of  God  there  springs  to  the  same  extent  a  corresponding  redemption,  so  that 
we  cannot  easily  assign  the  construction  of  this  main  part  to  a  stranger.  As  to  the 
second  part  of  the  book  (ch.  xl.-lxvi.)  we  hold  that  the  collected  reasons  urged  against 
its  genuineness  wUl  not  stand  the  test.  The  first  reason  is  this  :  the  prophet  would 
in  these  prophecies  have  placed  himself  upon  that,  to  him,  far  distant  standpoint  of 
the  Babylonish  captivity  as  in  his  historical  present,  in  order  from  that  point  to  pre- 
diet  events  still  more  distant  in  the  future.  This  is  not  the  method  of  the  prophets, 
but  it  is  the  method  of  the  Apocalyptics.  If  we  distinguish  the  definite,  artistic  form 
of  the  apocalyptic  vision  from  the  more  general  form  of  prophecy,  the  first  distinctive 
feature,  as  to  form,  is  clearly  the  all-prevailing  artistic  construction,  with  which  a 
poetical  and  symbolical  expression  corresponds.  The  second  distinctive  feature,  as  to 
form,  appears  in  the  regular  progress  from  epoch  to  epoch  in  such  a  way  that  the  seer 
ever  makes  the  new  point  of  departure  in  his  vi3ion,  his  ideal  present.  This  latter 
formal  distinction  points  to  the  first  real,  or  material  distinction  between  the  two. 
Apocalyptic  prophecy,  more  definitely  than  general  prophecy,  looks  beyond  the  first 

I*  In  reg^ard  to  the  authorship  of  these  books  there  is  a  wide  diiferenco.  The  name  of  Solomon  appears  in  the  title  to 
the  Song,  it  does  not  in  that  to  the  Preacher.  There  he  comes  into  view  as  Kohdeth,  a  term  which,  as  Henfrstenberg 
argues  with  great  force,  shows  that  he  is  viewed  only  in  his  representative  character,  as  the  highest  Old  Testament  re- 
presentative of  divine  wisdom,  in  distinction  from  mere  worldly  wisdom.  The  real  author  of  the  book  puts  these  wordi 
Into  his  mouth,  as  one  who  was  well  known  to  hold  this  position.  Those  to  whom  the  book  came  wouhl  understand  this  at 
once.  There  is  more  here  than  mere  "  poetical  license."  Ileneslenberfj  thinks  that  the  book  does  not  profess  to  be  fnna 
Solomon.  But  the  .Song  does.  And  the  title  here  is  confirmed,  1.  liy  the  (reueral  cuirectness  of  the  titles  ;  2.  By  the  his- 
torical references  in  the  Song  which  point  to  the  time  of  Solomon;  3.  liy  the  entire  thought  of  the  poem  itself.  Even 
Lange's  view  as  to  its  fundamental  thought  does  not  justify  the  inferences  which  he  draws  fiom  it.  For  there  is  nothing 
imnatural  in  the  assumption  that  Solomon  himself  should  have  felt  "  the  theocratic  indignation  *  against  his  own  crrori 
■nd  sins,  or  that  tho  Holy  Spirit  should  have  used  his  experiences  in  giving  form  and  expiession  to  the  truths  len 
taiw|bt.-A.  0.1 


5'  25.     CRITICAL   QUESTIONS   IN   THE   TREATMENT   OF  THE  OLD   TESTAMENT.       31 

restoration  of  Israel  and  the  first  coming  of  the  Messiah,  to  the  final  restoration  and 
completion.  But  with  the  more  developed  Christology,  is  closely  connected  a  clearei 
and  more  definite  statement  of  the  great  Antichristian  power,  which  enters  betweer 
the  first  and  second  coming  of  Christ. 

We  regard  then  the  second  part  of  the  book  of  Isaiah  (ch.  xl.-l.xvi.)  as  the  first 
Old  Testament  Apocalypse.  That  pecaliar  and  easily  distinguished  part  of  the 
prophecy  of  Jeremiah  (ch.  xlv.-li.)  is  clearly  an  apocalypse  representing  especially 
the  typical  Antichrisliau  power.  The  apocalypse  of  Ezekiel  presents  in  contrast 
the  deep  valley  of  death  (and  indeed  the  valley  of  death  of  the  people  of  God  stiU 
lighted  by  hope,  and  that  of  Gog  and  Magog  into  which  hope  sheds  no  ray  of 
light)  and  the  high  mountain  of  God  with  its  mystical  temple  thereon  (from  ch. 
xxxvii.  to  the  close  of  the  book).  The  book  of  Daniel  is  one  peculiar  Apocalypse. 
Among  the  minor  prophets,  Obadiah,  Nahum,  Habakkuk,  and  Zephaniah,  may  be 
viewed  as  apocalyptic  books,  which  portray  in  a  peculiar  style  the  judgment  of 
God  upon  Antichrist,  as  whose  type,  the  first  regards  the  people  of  Edom,  the  second 
Nineveh,  the  third  Babylon,  while  the  last  sees  the  day  of  wrath  breaking  out  upon 
the  whole  Antichristian  jjower  of  the  Old  world.  Edom  is  viewed  also  as  the  type  of 
Antichrist  in  Isaiah  (Ixiii.  1-6)  and  in  Jeremiah  (xlix.  7-22).  The  entirely  apocalyptic 
nature  of  Gog  and  Magog  in  Ezekiel  (xxxviii.,  xxxix.)  is  recognized  and  fixed  in  its  place 
in  the  New  Testament  Apocalypse  (ch.  xx.  8),  as  indeed  the  stream  issuing  from  the 
temple  (Ez.  ch.  xlvii.)  is  there  again  taken  up  in  its  New  Testament  completion.  As  to 
the  time  which  Isaiah  in  the  second  part  of  his  book  views  as  present,  he  has  the  pro- 
phecy of  the  Babylonian  exile  (ch.  xxxix.)  as  a  presupposition.  He  takes  his  departure 
from  this.  In  a  similar  way  we  find  the  future  viewed  as  present  in  the  Apocalypse 
of  John  ;  indeed,  in  the  form  in  which  he  introduces  the  vision,  I  saw,  the  whole 
eschatological  future  in  ideal  progress  passes  before  him.  The  most  serious  difliculty 
which  meets  us,  in  the  second  part  of  Isaiah,  is  the  prediction  of  Cyrus  by  name,  un- 
less Cyrus  is  a  symbolical  and  collective  name.  As  to  the  diflerences  in  style,  it  would 
be  a  matter  of  some  moment  if  the  first  part  was  marked  by  a  soft,  flowing  expression, 
while  the  second  was  more  intense,  fiery,  violent.  But  as  the  reverse  is  the  case,  the 
style  of  the  first  part  belongs  evidently  to  a  young  man,  that  of  the  second  to  riper 
years.  Now  and  then  indeed  the  youthful,  ingenious  play  upon  words,  which  marks 
the  first  part,  appears  in  the  second.  It  has  been  objected,  that,  upon  the  supposition 
of  the  genuineness  of  the  second  part,  it  is  impossible  to  explain  why  in  the  justification 
of  the  threatenings  of  Jeremiah  (ch.  xxvi.  17,  18),  the  elders  did  not  refer  to  Isaiah 
as  well  as  to  Micah.  But  if  according  to  tradition  Isaiah  suffered  martyrdom  in  his 
old  age  under  Manasseh,  such  a  reference  would  have  been  out  of  place.  That  re- 
ference to  the  example  of  Micah  seems  to  say,  pious  kings  would  never  allow  a  bold, 
true  prophet  to  be  executed.  The  king  of  .lereraiah  still  claimed  to  be  a  pious  king. 
The  example  of  Manasseh  therefore  (we  speak  only  of  the  possibiUty  that  the  tradi- 
tion was  true)  could  neither  be  a  proper  measure,  nor  a  fitting  reference  iu  the  case. 

In  favor  of  its  genuineness  we  present  the  following  argument.  Men  of  the  in- 
tellectual heroism  of  the  authors  of  the  second  part  of  Isaiah,  and  the  New  Testament 
Apocalypse,  cannot  attribute  their  ui  rks  to  a  name  already  renowned,  if  these  works 
are  presented  as  historical  or  prophetic  testimonies.  They  must  from  their  greatness 
stand  in  their  own  time  as  acting  persons,  who  could  not  conceal  themselves  if  they 
would,  and  would  not  if  they  could.  A  city  set  on  a  hill  cannot  be  hid.  There  is 
the  widest  difference  between  the  wretched  apocryphal  works,  and  such  works  ol 


88  INTRODUCTION  TO  THE   OLD  TESTAMENT. 

the  highest  grade  in  their  kind.  It  is  entirely  another  case  also,  when  a  poet  intro 
duces  some  historically  renowned  person  as  speaking.  In  his  own  time  he  was  know» 
generally  as  an  author,  and  if  a  later  time  is  not  careful  to  preserve  his  name,  but 
allows  a  poetical  speaker  to  take  his  place,  that  is  a  peculiar  literary  event,  fi-om  which 
no  general  principle  can  be  drawn.  As  to  the  case  of  the  poems  of  Ossian,  McPherson 
owes  his  best  thoughts  to  the  old  Celtic  popular  songs ;  his  mystifying  of  his  content' 
jioraries  was  connected  with  peculiarities  of  character,  of  which  we  find  no  trace  ia 
the  canonical  apocalyptics. 

For  the  difference  between  the  Hebrew  text  of  Jeremiah  and  the  teit  of  the  Septuagint,  compare 
Bleee,  p.  488. 

Our  point  of  procedure  in  the  decision  of  this  question  is  the  principal  difference, 
viz.,  that  the  Septuagint  inserts  the  peculiar  Apocalyptic  close  of  Jeremiah  (ch.  xlvi.- 
li.)  after  (ch.  xxv.  13).  We  regard  this  interpolation  as  a  decided  weakening  of  the 
peculiar  significance  and  importance  of  that  whole  section ;  and  we  think  that  as  with 
this  chief  point  of  difference,  so  all  the  others  must  be  decided  in  favor  of  the  Masoretio 
text. 

Since  the  prophecy  of  Daniel,  as  a  whole,  makes  the  impression  of  an  apocalyptic 
work,  retaining  its  unity  throughout,  this  circumstance  must  not  be  left  out  of  view 
in  the  critical  examination  of  the  book.  It  does  not  however  enable  us  to  decide 
between  the  original  predictions  of  the  prophet,  and  the  casting  of  them  into  their 
present  form.  Three  cases  are  possible.  First,  that  a  later  prophet  has  attached  his 
visions  to  the  name  of  the  historical  Daniel.  Against  this  supposition  see  the  re- 
marks above  upon  the  second  part  of  Isaiah.  Secondly,  it  may  be  held  that  some 
later  person  has  wrought  the  original  prophetic  works  coming  down  from  Daniel,  into 
a  new  apocalyptic  form.  The  perfect  unity  between  the  contents  and  form  of  the 
book  lies  against  this  supposition.  Then  it  remains  that  the  book  must  be  from 
Daniel  himself  The  diflSculties  which  oppose  this  supposition  are  the  following  : 
1.  Why  does  the  book  stand  among  the  Kethubbim  and  not  among  the  prophets?  It 
seem?  probable,  that  at  the  time  of  the  collection,  the  highly  apocalyptic  nature  of  the 
book,  which  connects  it  closely  with  sacred  poetry,  determined  those  who  formed  the 
collection  to  distinguish  it  from  the  prophets  in  a  narrower  sense,  with  their  less 
highly  colored  apocalyptic  works.  It  may  be  urged  in  favor  of  this,  that  it  has  been 
interpolated  by  portions,* — most  probably  at  the  time  of  the  Maccabees — which  in 
their  style  are  plainly  in  contrast  with  the  rest  of  the  book.  The  entire  paragraphs 
(ch.  X.  1  to  xi.  44,  and  xii.  5-13)  are  thus  interpolated.  Grave  circumstances  of 
the  time  have  probably  occasioned  this  interpolation,  drawn  from  actual  appearances 
m  history,  as  also  an  interpolation  in  the  second  Epistle  of  Peter  (ch.  i.,  xx.-iii.  3)  from 
the  Epistle  of  Jiide,  was  occasioned  by  similar  circumstances.  It  grew  out  of  this 
interpolation,  that  the  book  should  have  its  place  among  the  Kethubbim,  if  it  had  not 
always  stood  there.  2.  Why  has  Jesus  Sirach  (ch.  xlix.)  not  even  named  the  book  of 
Daniel  ? — This  would  be  decisive  certainly,  if  there  were  not  generally  serious  de- 
ficiencies in  this  author,  and  if  in  making  his  selection  he  had  not  in  his  eye  those  men 
who  had  gained  renown,  in  respect  to  the  external  glory  of  Israel.  In  his  view  Daniel 
had  by  far  a  too  free — unrestricted  by  Jewish  notions — universal  character  and  tepd 
•?ncy.  8.  Why  do  we  not  find  some  trace  of  the  use  of  Daniel  by  the  later  prophets  I 
111  this  connection  it  should  be  observed  that  the  four  horns  (Zech.  i.  18)  and  th« 

•  [Compare,  however,  upon  thle  point  Henosteniirro  :  Authentic  dea  Damiel,~~A.  G.l 


8  26.     CRITICAL   QUESTIONS   IN   THE   TREATMENT   OF   THE   OLD   TESV/xMENT.      3J 

four  cpposers  of  Zion  (Zech.  vi.  1)  appear  certainly  to  presuppose  the  representation 
of  th£  four  world-monarchies  (Dan.  ch.  ii.  and  vii).  And  so  also  the  more  deiinitt 
revelation  of  the  idea  of  a  suffering  Messiah  in  the  second  part  of  Zechariah  presup- 
poses the  previous  progress  of  that  idea  in  prophecy  (Isaiah  liii. ;  Daniel  ix.  26), 
4.  The  difficulties  which  some  have  raised  from  the  historical  particularity  of  ch.  x. 
and  xi ,  are  met  by  the  supposition  above — that  these  chapters  are  a  part  of  the  in- 
terpolation. The  intimation  of  Antiochus  Epiphanes,  in  the  little  horn  (ch.  viii.),  con- 
tains certainly  a  striking  prediction,  although  not  a  prediction  of  Antiochus  Epiphanea 
himself,  but  of  that  one  despotic  Antichristian  power  which  should  arise  out  of  the 
third  world  monarchy  (not  out  of  the  last)  which  was  fulfilled  in  that  Antiochus 
But  it  is  certainly  incorrect  to  identify  the  preliminary  Antichrist  Antiochus  (ch.  viii. 
8)  with  the  Antichrist  imaged  in  ch.  vii.  7.  This  last  springs  out  of  the  ten  horns 
of  the  fourth  beast.  On  the  contrary  the  goat  (ch.  viii.),  i.  e.,  the  Macedonian 
monarchy,  has  one  horn,  out  of  which  come  the  four  horns,  the  monarchies  into  which 
the  kingdom  of  Alexander  was  divided.  Since  the  number/bwr  is  the  number  of  the 
world,  this  can  only  mean  that  the  one,  third-world  power  should  divide  itself  into 
its  chief  component  parts.  With  this  goat  of  four  horns,  whose  form  is  clearly  de- 
fined throughout,  the  fourth  animal  (ch.  vii.),  whose  form  is  very  indefinite  (and  in 
which,  in  the  face  of  the  modern  exegesis,  we  recognize  the  Roman  world  power),  haa 
no  resemblance,  but  the  third  animal  (ch.  vii.),  the  leopard  with  his  four  wings  of  a 
bird,  and  the  four  heads.  The  wings  of  the  leopard  correspond  to  the  swiftness  of 
the  goat,  and  the  number  four  of  his  wings  and  heads  with  the  four  horns  of  the  goat ; 
while  the  fourth  animal  (ch.  vii.)  has  ten  horns.  The  image  of  uhe  final  Antichrist 
(in  ch.  vii.)  and  of  his  judgment  is  much  more  significant  than  the  image  of  the  typi 
cal  Antichrist  (ch.  viiL)  and  his  judgment — which  forms  only  an  episode. 

Since  at  the  time  of  Antiochus  Epiphanes  the  Maccabeean  family  of  the  tribe  ot 
Levi  gradually  attained  regal  power,  and  therefore  the  announcement  of  the  Messiah 
out  of  the  tribe  of  Judah  must  have  been  thrown  into  the  background  {see  the  timid 
clause  in  favor  of  the  future  Messiah,  1  Mace.  xiv.  41),  it  is  very  bold  in  the  critics  to 
refer  a  book  so  full  of  the  Messiah,  and  in  which  all  hope  in  any  temporal  Jewish 
dynasty  disappears,  to  this  very  period  of  the  Maccabees. 

In  regard  to  the  controversy  as  to  the  authenticity  of  the  second  part  of  Zechariah 
(ch.  ix.-xiv.),  it  deserves  to  be  considered,  that  the  first  suspicions  against  this  section 
arose  out  of  a  purely  theological  misunderstanding.  Since  the  quotation  of  the  pro- 
phet Jeremiah  by  Matthew  (ch.  xxvii.  9,  10)  is  not  found  verbally  in  Jeremiah,  but 
appears  to  be  taken  from  Zechariah  (ch.  xi.  12,  13),  Mede  conceived  that  the  section 
(Zech.  ix.-xi.)  was  written  by  Jeremiah.  But  Matthew  actually  intended  to  refer  to 
Jeremiah,  since  for  his  purpose  the  chief  thing  was  the  purchase  of  the  potter's  field, 
of  which  he  found  a  type  in  the  purchase  of  the  field  at  Anathoth  made  by  Jeremiah 
'ch.  xxxii.).  In  this  citation  he  now  inserted  the  allusion  to  the  passage  in  Zechariah 
which  speaks  of  the  thirty  pieces  of  silver,  without  any  express  reference  to  it  («ee 
Lange:  Leben  Jesu,  ii.  Bd.  3.  Thl.  p.  1496).  Out  of  this  erroneous  supposition  that 
Zech.  ix.-xi.  must  have  been  written  by  Jeremiah,  has  arisen  the  prevailing  question 
as  to  the  second  part  of  this  prophet.  Later,  it  was  not  so  much  the  New  Testament 
citation,  as  a  collection  of  internal  marks,  which  occasioned  the  doubt  of  the  critics. 
But  the  criticism  is  so  unfortunate  as  to  undertake  to  transfer  the  second  part  of 
Zechariah  to  a  much  earlier  date,  and  hence  comes  into  collision  with  an  important 
principle  of  biblical  hermeneutics. 


10 


IMTRODUCTION   TO   THE   OLD   TESTAMENT. 


The  principle  is  this  :  The  great  biblical  idea  makes  no  retrograde  movement  in  the 
course  of  its  development,  i.  e.,  no  movement  from  a  more  to  a  less  developed,  oi 
from  a  more  to  a  less  definite,  form.  But  as  it  would  be  a  retrograde  movement  of  the 
Messianic  idea,  if  the  Servant  of  the  Lord  (Isa.  liii.)  should  be  taken  merely  for  a  col- 
lective name  for  the  prophets,  while  already  a  definite  developed  announcement  of  a 
personal  Messiah  existed  in  the  first  part  of  Isaiah,  so  it  would  be  a  much  more  strik- 
ing retrograde  movement  of  the  Messianic  idea,  if  the  second  part  of  Zechariah  were 
to  be  regarded  as  an  earlier  composition  than  the  first.  For  here,  in  the  second  part, 
we  have  nearly  a  continuous  biographical  portraiture  of  the  personal  Messiah  in  typical 
images.  In  ch.  ix.  9,  the  Messiah  comes  to  his  city  Jerusalem  as  an  humble  king  of 
peace,  riding  upon  a  peaceful  animal,  the  foal  of  an  ass;  in  x.  11,  he  goes  before  his 
returning  people  through  the  sea  of  sorrow,  beating  down  the  waves  of  the  sea ;  in 
xi.  12  he  is  as  the  shepherd  of  his  peojjle  valued  at  thirty  pieces  of  silver,  and  the 
silver  pieces  were  left  in  the  potter's  chest  {see  Lange:  Leben  Jesu,  ii.  3,  p.  1494);  in 
ch.  xii.  10  is  the  deed  done,  because  one  has  pierced  him,  and  they  begin  to  mourn 
for  him  as  one  mourns  for  his  only  son ;  in  xiii.  6,  7,  he  complains :  lo !  I  have  been 
wounded  in  the  house  of  my  friends ;  the  sword  has  awakened  against  the  shepherd 
of  God  ;  the  flock  is  scattered,  and  now  he  gathers  his  little  ones ;  in  xiv.  he  appears 
for  judgment  upon  the  Mount  of  Olives ;  it  is  light  at  the  evening  time  ;  a  new  holy 
time  begins,  in  which  the  bells  upon  the  horses  bear  the  same  title  as  that  upon  the 
mitre  of  the  High  Priest :  "  Holiness  to  the  Lord." 

The  critics  propose  to  transfer  this  fully  developed  Christology  back  to  the  time 
of  Uzziah,  when  the  doctrine  of  a  personal  Messiah  began  to  unfold  itself  If  some 
critics  remove  the  section  in  question  to  a  later  date,  or  divide  it  into  two  parts  and 
two  periods,  they  do  not  change  the  case  at  all.  They  still  deny  the  above-quoted 
fundamental  principle  of  hermeneutics.  If  they  turn  us  to  the  fact  that  the  symbol- 
ism, which  so  clearly  marks  the  first  part,  is  less  prominent  in  the  second,  we  may 
remark  the  same  receding  of  the  symbolic  text  in  Jeremiah  and  Hosea.  But  if  ch. 
X.  6,  7,  speaks  of  the  kingdom  of  Judah  and  Israel  as  still  in  existence,  ch.  xii.  6  of 
Jeinsalem  as  still  standing,  it  must  be  observed,  that  for  the  symbolical,  not  for  the 
purely  historical,  view  of  the  prophet,  these  forms  are  permanent  in  the  kingdom  of 
God.  We  can  only  refer  briefly  to  the  fixct,  that,  with  respect  to  the  original  mysteri- 
ous coloring,  their  obscurity  and  profoundness  of  statement,  and  other  similar  marks, 
the  first  and  second  parts  of  Zechariah  have  the  same  type  and  character. 

§  26. 

CRITICAL  AIDS  FOR  ASCERTAINING  AND  CONFIRMING  THE  INTEGRITY  OF  THE  BIBLICAL 

BOOKS. 


Here  belong  the  records  which  form  the  internal 
hutory  of  the  text  of  the  biblical  books :  the  Hebrew 
M>xt.  the  SanMritan  Pentateuch  and  the  translations, 


tlie  Chaldee  paraphrases,  the  Greek  translations,  thi 
Vulgate,  the  Masoretic  text,  and  the  printed  text 
Compare  Bleek:  EinUiiung,  p.  746  S. 


}  2f      ELEMENTS  OK  THE  HISTORICAL  A_ND  CRITICAL  SCIENCE  OF  INTRODUCTION.  4) 


FOURTH    CHAPTER. 

Historical  and  Critical  Exegetics  in  the  tiarrower  sense,  or  the  human  side  <if  tht 
Holy  Scriptures :  the  Holy  Scripture  as  Sacred  Literature. 


§  27. 
LITERATURE  OF  THE  HISTORICAL  AND  CRITICAL  SCIENCE  OF  INTRODUCTION. 


See  Bleee  :  Einleitung  in  das  Alte  Testament,  p. 
5;  Keil  ;  Einleitung  in  das  Alte  Testament,  p.  6; 
Haoenbach  :  Encyclopedia,  p.  139  ;  Hartwig  :  To- 
bellen  zur  Einleitung  in  die  kanonischen  und  apo- 
kryphitchen   Sucker  des  Alten    Testaments,    Berlin 


(1856,  p.  1  );  [  Haternick  :  Introduction,  of  which 
there  is  an  English  translation ;  Borne  :  Introduction  ; 
the  recent  edition.  An  Introduction  by  Prof.  Stowe 
of  AndoTer. — A.  G.] 


§  28. 
ELEMENTS  OF  THE  HISTORICAL  AND  CRITICAL  SCIENCE  OF  INTRODUCTIOJJ. 

The  two  essential  elements  of  exegetics,  both  in  reference  to  the  Old  Testament 
and  the  New,  are  general  Introduction,  or  the  history  of  the  contents  of  the  books 
in  question,  of  the  Old  and  New  Testament  Canon,  and  special  Introduction,  or  the 
history  of  particular  books.  We  now  inquire  in  what  order  these  parts  should  scien- 
tifically be  placed.  De  WettP  places  general  Introduction  first,  and  this  seems  to  be 
Bystematic.  On  the  other  hand  it  appears  more  scientific,  according  to  the  genesis 
of  the  Canon,  to  treat  first  of  individual  books  and  then  of  the  whole.  Hagenbacb 
says  the  method  of  Reuss  is  preferable,  but  Reuss  in  his  introduction  to  the  New 
Testament  furnishes  a  general  substructure  for  the  literature  of  individual  books. 
This  is  undoubtedly  the  correct  method  which  Bleek  and  Keil  have  followed.  First 
we  have  the  fundamental  Introduction,  which  treats  of  the  historical  region,  origin, 
character,  limits,  and  means  (language  and  writing)  of  sacred  literature.  Upon  this, 
special  Introduction  proceeds  in  its  work,  as  it  treats  of  the  history  of  particular  books. 
Finally  ^rewera^  Introduction  embraces  all  the  results  attained,  in  the  history  of  the/brm- 
ation  of  the  Canon,  in  the  history  of  the  preservation  of  the  Canon,  in  the  history  of  the 
text,  in  the  history  of  the  spread  of  the  Canon,  of  translations,  in  the  history  of  the 
explanation  of  the  Canon,  or  of  the  exposition  or  interpretation  of  the  scriptures,  and 
m  the  history  of  the  energy  and  results  of  the  Canon,  for  which  still  the  greater  part 
remains  to  be  done. 

In  regard  to  these  different  elements  we  must  here  limit  ourselves  to  a  few  sug 
gestions. 

As  to  the  introduction  which  is  fundamental,  in  that  it  underlies  both  special  and 
general,  the  first  question  is  as  to  the  sphere  of  revelation,  as  to  the  ground  and  limits 
ivithin  which  the  sacred  literature  has  grown  up ;  then  as  to  the  homogeneous  rela- 
I  ion  of  the  sacred  word,  as  the  word  of  the  Spirit,  to  the  scripture,  as  the  language 
of  the  Sjjirit ;  then  as  to  the  specific  character  of  the  sacred  writings  as  such,  of  theii 
limitations,  or  of  their  opposition  to  apocryphal  writings ;  and  then  finally  of  the 
means  used  in  its  formation,  of  the  language  itself,  and  of  the  art  of  writing,  in  theii 
reciprocal  influence  and  development. 


«3 


INTRODtJCTION  TO  THE  OLD  TESTAMENT 


The  history  of  the  individual  books  must  be  introduced  by  a  definition  and  distino 
tion  of  the  ditFerent  modes  of  statement,  the  historical,  poetic,  didactic,  and  jirophetio, 


ments  in  den  Jahrbiichem  fiir  Deutsche  Theologia 
1858  (iii.  Heft,  p.  419)  Sf. ;  Keil,  p.  638  ff. ;  Bunsem 
p.  51.  [Lakdner's  Credibility,  Jones,  Wordswortb 
Alexander,  Gadssen,  McClelland,  on  the  Canon 
—A.  G.] 


For  the  critical  part  of  this  history,  compare  the 
paragraphs  upon  criticism  above.  For  the  or- 
ganic part,  see  the  following  paragraphs.  For  the 
History  of  the  Old  Testament  Canon,  compare  Bleek: 
Einleiiunff,  p.  662.  A.  DillmaiNN  :  Ueber  die  Jlil- 
dung  der  Sammlung  keiliger  Schri/ten  Alien  Tesia- 

On  the  history  of  the  text,  see  Bleek,  p.  71'/;  Keil,  p.  567. 

This  history  for  a  long  time  runs  parallel  with  the  periods  of  Hebrew  literature.  We 
may  distinguish  a  Jewish  period  of  the  history  of  the  text,  in  the  behalf  of  Christians, 
and  a  Christian  period,  in  behalf  of  the  Jews.  The  first  period  may  be  divided  again 
into  the  period  in  which  the  canonical  text  assumed  its  present  form,  the  period  of  the 
formation  of  the  Synagogue  manuscripts  (Babylonian  writings),  of  the  Targums,  of  the 
Talmud  (division  into  Parasha  and  Haphtora),  of  the  Masora  (punctuation),  of  the 
Hebrew  grammarians,  and  of  the  transition  in  the  study  of  the  Hebrew  text  to  tht 
Christians  (division  into  chapters).  The  latter  period  falls  into  the  history  of  the  trans- 
mission of  the  manuscripts  and  of  the  printed  editions. 


For  the  history  of  the  translations,  tee  Bleek,  p.  I 
760 ;  Keil,  p.  594 ;  BuNSEN,  p.  72. 

For  the  history  of  the  interpretation  of  the  scrip- 
ture, see  paragraph  hermeneutics ;  Keil,  p.  710; 
BuNSEN,  p.  94 ;  the  full  list  Lance's  Matthew,  Am.  ed. 
p.  18. 

For  the  history  of  the  results  of  the  Old  Testament 


or  of  the  Bible  in  an  ecclesiastical  and  practical  point  of 
view,  see  the  references  under  §  1,  and  also  the  para- 
graphs on  the  theological  and  homiletical  hterature 
to  the  Old  Testament.  The  articles  Bible  and  Bible 
text  in  Herzoo  :  Realencyklopddie,  by  Danz  and 
Winer — [which  is  in  course  of  translation. — A.  G.]. 


§  29. 
THE  DATES  OF  THE  ORIGIN  OF  THE  BIBLICAL  BOOKS. 

We  must  defer  the  discussion  of  these  dates,  to  the  works  upon  the  particular 
books,  but  give  here  a  table  of  the  different  dates  accepted  by  De  Wette,  Keil,  Bleek, 
tnd  add  a  closing  remark. 


De  WjtTit 


The  Elohistic  writing  lying  at  the 
foundation  of  the  Pentateuch  dates 
after  the  death  of  Joshua  and  the 
expulsion  of  the  Canaanites. 

The  Jehoviatic  portions  originate 
daring  the  Icings,  down  to  Joram, 
but  not  to  Ilezekiah. 

Deuteronomy  dates  after  the  exile 
it  the  two  tribes. 


Km. 


Xosaio  oompontion. 


Bleek. 

Genesis.  The  Elohistic  original 
writings,  which  reach  down  to  the 
possession  of  Canaan.  Revised  with 
Jehoviatic  interpolations.  The  first 
originated  probably  in  the  time  of 
Saul.  The  revision  and  enlarge- 
ment before  the  division  of  the 
kingdom. 

The  following  books  were  a  con- 
tinuation of  the  original  Elohistic 
writings.  Their  revision  probably 
by  the  same  writer  who  made  the  r©. 
vision  of  Genesis.  Leviticus  as  in- 
deed Exodus  (so  far  as  the  giving 
of  the  law  is  concerned)  containi 
much  that  is  originally  Mosaic. 
Deuteronomy  belongs  to  the  Jehov- 
istic  revision.  Distinction  between 
Deuteronomy  and  the  earlier  books. 
The  rearrangement  belongs  to  a 
later  time,  but  took  place  beforf 
the  Babylonian  exile. 


§8V.     THE   DATES  OF  THE   ORIGIN   OF  THE   BIBLIOAL   BOOKS. 


43 


De  Weite. 

The  book  of  Joshua  also  comes] 
down  from  the  time  of  Ahab  | 
to  the  time  of  the  origin  of  Deuter-  I 
onomy.  J 


The  book  of  Judges  doubtful."! 
The  original  esseotial  portions  be- 
fore Deuteronomy.  J 

The  books  of  Samuel  later  than  ~| 
Judges.     The  last  form  after  the 
composition  of  Deuteronomy.  J 


Keil. 


Not  later  than  the  beginning  of 
the  reign  of  Saul.  Probably  ear- 
lier. 


At  the  latest  at  the  beginning 
of  the  reign  of  David. 


Blkek 
The  work  of  the  Elohistic  author 
Revision  in  the  time  of  David.  Re 
edition  by  the  author  of  Deuter 
onomy.  Separated  from  the  Pen 
tateuch  at  a  later  period.  Lad 
redaction. 


Not  before  the  time  of  Beho-j      AAer  the  division  of  the  two  king 
boam  or  Abijam.  (  doms,  but  not  long  after. 


The  books  of  Kings  during  the  I     In  the  last  half  of  the  Babylo-  (      In  the  last  half  of  the  exile.  Per. 

\  haps  by  Baruch. 


Babylonian  exile. 

The  books  of   Chronicles    low 
down  in  the  Persian  period. 


i    .1°        .  . 
)  man  captivity. 

[     In  Ezra's  time. 


f  Probably  the  same  author,  who 
-I  made  the  latest  revisionof  the  book» 
(^  of  Ezra  and  Nehemiah. 

Book  of  Ruth  a  long  time  after  )      Not  before  the  last  years  of  I      Centuries  after  the  period  of  th« 
David.  )  David's  reign.  j  Judges. 


Ezra  and  Nehemiah  the  work  of 
.  late  collector. 


y     Ezra,  Nehemiah. 


■j      The  last  revision  quite  late. 


s;aF"'-'---}.i?»-^^^^ 


Isaiah  from  759-710,  B.  C.  The]      From  the  year  of  Uzziah's  death  f 


second  part  of  Isaiah  during  the  Vdown  to  the  lothyearof  HezekiahK    i  ^9^^^<=?°< 
surly  times  of  Cyrus.  J  (758).  |^  yloman  exile. 

} 


The  second  part  during  the  Bei> 


Jeremiah  from  the  13th  year  of  "l 
Tosiah  to  the  subjection  of  the  > 
kingdom  (588). 


The  same. 


)The  Alexandrian  recension  pr«f 
' 


Ezekiel.  From  five  years  before  "1 
the  destruction  of  Jerusalem  until  V 
16  years  after.  J 


Hosea  presupposes  the  state  of 
things  under  Jeroboam  II. 


Joel.     Under  Uzziah  about  the  ) 
year  800.  \ 

Amos.   About  790.   A  few  years  ) 
after  Joel.  j 

Obadiah.   After  the  captivity  of  ) 
the  Jews.   After  588.  f 


Jonah.    One  of  the  later  books. 
Uncertain  whether  before, 
or  after  the  exile. 


;er  books.  1 
e,  during,  \ 


Micah.    The  first  years  of  Heze-  > 
kiah  (768).  f 

Nahum.   After  the  14th  year  of  ) 
Hezekiah.  r 

Habakkuk.    A  younger  contem-  ) 
porarv  of  Jeremiah.  f 


The  same. 

790-726. 
867-838. 
810-788. 
889-884. 

824-788. 

768-700. 
710-699. 
660-627. 


erable  to  the  Masoretic  text 


<      After  the  taking  of  Jerusalem. 


) 


Probably  in  the  last  time  of  J«^ 
roboam  II. 

i      During  the    reign    of   Uzziah. 
'  About  800  B.  C. 


I      Nearly  contemporary  with  JoeL 

I      Immediately  after  the  destruction 
I  of  Jerusalem. 

Commonly  referred  to  the  time 
of  Jeroboam  II.  The  origin  of  the 
book  falls  at  least  in  the  Chaldaio 
period ;  perhaps  in  the  beginning 
of  the  Persian. 

j      In  the  reign  of  Hezekiah.     Th 
\  declarations  in  the  title  not  reliable. 

{Before  the  year  600,  or  before 
the  conquest  of  Nin<;veh. 

J  Probably  during  the  reign  of 
Jehoiakim. 


(4 


INTHODUCTION  TO  THE  OLD  TESTAMENT. 


De  Wkttk. 
Zephaniah.   In  the  first  years  of  ) 
Josiah  (639).  ) 

Haggai.     At  the  time  of  Zerul>- ) 
babel  and  Joshua  (636).  / 


Zechariah.  Some  months  later"! 
than  Haggai.  The  second  half  of  I 
Zechariah  probably  belongs  to  the  I 
time  after  the  exilo.  J 


Keil. 


640-626. 


519. 


From  619  on. 


Blee£. 
The  time  of  Josiah,  642-611. 

The  second  year  of  Darius  Hys 
I  taspes. 

The  second  half  (ch.  9)  proba- 
bly earlier  than  Joel.  The  oldest 
part  of  written  prophecy '?  Time 
of  the  king  Uzziah ! !  Ch.  1 0.  Time 
■{  of  Ahaz.  Ch.  xi.  1,  aud  2,  later 
than  the  foregoing  and  foUoaing. 
Ch.  xi.  4,  17,  same  as  ch.  ix.  and 
X.  With  a  full  misconception  of 
symbolical  representations. 

'      The  collection  at  the  time  of 
Nehemiah.      A   somewhat   earliei 
[  origin. 

Probably  not  long  after  the 
erection  of  the  altar  of  burnt  offer 
ing  in  the  temple  of  Jerusalem  fo. 
the  worship  of  Jupiter.  The  Mac 
cabeean  age. 

The  Psalms.    Down  to  the  exilel      p^^^  p^^^  j^  jj^^  ^^^  ^j.^^,,  ^      ^    -^^^  jj^^  reception  of  Mac- 

and   probably   after.     Not   to   the  )-  ,'      .   o      _    .  r 

Maccabeean  period. 


Malachi.     Probably  in  the  time  )      433.424. 
of  Nehemiah  (444).  ) 


Daniel.     At  the  time  of  Antio-  ) 
chus  Epiphanes.  ( 


At  the  time  of  the  exile. 


I       From   UaTid  to  the  tune  alter  S      Agamst  the  n 
^  r  the  exile,  but  not  after  Nehemiah.  ^  cabeean  Psalms. 


Lamentations  by  Jeremiah  (588).  [     The  same.  -j 

The  Song.  The  time  of  Solomon.  (■     Solomon. 

Proverbs  of  Solomon.   The  time  "1 
of  Solomon.     Time  of  Hezekiah.  I      From  the  time  of  Solomon  to 
Last  chapter  probably  three  years  f  Hezekiah. 
later.  J 


The  same. 


(      The  time  of  Solomon. 
1  Solomon. 


Not  by 


*"  fmia 


Ecclesiastes.   Belongs  to  a  late,  1      m,      i-  r  i^  j  xt  t, 

,  .    \  :       ■•  •"         J  i-i  M      The  times  of  Ezra  and  Nehe- 

unhappy,  but  m  rehgious  and  bte-  >    .V 

rary  culture,  advanced,  age.  '  °"*  ' 


The  book  of  Job.  The  time  of 
the  decline  of  the  kingdom  of 
Judah,  near  to  the  Ghaldaic  period. 


The  time  of  Solomon. 


The  oldest  collection  Many 
genuine  proverbs  of  Solomon.  Still 
the  collection  not  by  Solomon. 
Collection  at  the  time  of  Hezekiah. 
The  rest  probably  later. 

r  It  falls  perhaps  in  the  last  timt 
of  the  Persian  dominiou  ;  but  per- 
haps still  later  in  the  time  of  the 

(Syrian  dominion. 

{Probably  between  the  Assyrian 
and  Babylonian  captivity.  The 
speech  of  EUhu  a  later  interpolar 
tion. 


Concluding  Remarks. — In  the  investigation 
of  the  dates  of  the  biblical  books,  the  history  of 
the  development  of  the  biblical  ideas  has  not  been 
allowed  sufficient  weight.  This  is  true  emphatically 
of  the  idea  of  a  personal  Messiah.  In  its  more  de- 
finite form  it  enters  with  the  prophets  Isaiah  and 
Uicah,  t.  «.,  about  the  middle  of  the  eighth  century, 
B.  C.  It  is  perhaps  credible  that  the  idea  of  the 
Messiah  should  not  .appear  in  a  later  historical  book. 
But  it  is  incredible  that  the  Messianic  idea  in  a  later 
book  should  recede  again  to  the  idea  of  a  typical 
Messiah,  which  meets  us  in  2  Sam.  Tii.  Indeed,  since 
the  idea  of  the  typical  Messiah  first  appears  here,  and 


a  whole  period  lies  between  the  appearance  of  the 
typical  Messianic  image,  and  the  ideal  Messianic 
image,  the  origin  of  the  2d  book  of  Samuel  must  be 
this  whole  period  earher  than  that  of  Isaiah  and  Micah. 
Generally  the  prophets  form  the  strongest  bulwarks 
against  the  excesses  of  the  critics.  Hengstenbcrg, 
Delitzch,  aud  others,  show  how  frequently  they  use 
the  historical  books,  especially  the  Pentuteuch,  in. 
eluding  Deuteronomy,  and  how  therefore  they  pre- 
suppose the  existence  of  these  books.  But  what 
loii;.'  periods  must  have  elapsed  betiveon  the  founding 
of  the  let/al  theocracy,  between  its  culminating  point 
uiii  er  David  aud  Solomon  ;  and  the  prophetic  doiihi: 


§  30.     PERIODS  OF   THE  OLD   TESTAMENT  BOOKS.  4ij 


and  despondency  as  to  its  external  and  legal  appear- 
ance ! — Let  us  take  the  idea  of  personal  repentance 
as  the  measure.  II',  on  good  grounds,  we  view  the 
SlBtPsalm  as  the  penitential  Psalm  of  David,  is  there 
•ny  Bimilar  deTelopment  of  the  idea  of  personal  re- 


pentance in  Deuteronomy  ?  So  likewise  there  is  n< 
similar  statement  of  a  personal  experience  of  grace 
Critici.'sm  rightly  uses  the  citations  of  the  prophet^ 
but  it  should  use  also  with  greater  care  the  histof 
of  religious  ideas. 


§30. 
THE  PERIODS  WHICH  THE  OLD  TESTAMENT  BOOKS  EMBRACE. 

1.  Genesis.  The  time  of  primary  history  from  the  beginning  of  the  human  race, 
to  the  death  of  Jacob. 

2.  Exodus  to  Deuteronomy.  The  interval  between  Jacob  and  JMoses.  {See  above, 
§  6,  Chronology.)     Then  40  years.     (Numbers  with  a  space  of  37  years.) 

3.  Joshua.     A  period  of  about  17  years. 

4.  The  books  of  Judges  and  Ruth.  Various  estimations.  See  the  §  6.  Chronolo- 
gy.    Das  Calwer  Handbuch,  320  years. 

5.  The  two  books  of  Samuel.     About  100  years. 

6.  The  two  books  of  Kings.     About  380  years. 

7.  The  two  books  of  Chronicles.  From  the  beginning  of  the  world  to  the  end 
c'f  the  Babylonian  exile. 

8.  Ezra,  Nehemiah,  Esther.  Omitting  the  period  of  the  Babylonian  captivity  {70 
years,  or  deducting  the  14  years  of  the  removal  before  the  destruction  of  Jerusalem, 
66  years),  a  period  of  about  130  years. 

§31. 
THE  ORGANIC  STRUCTURE  OF  THE  BIBLICAL  BOOKS. 
See  the  IV.  Division. 


THIRD  SECTION. 

THE  THEANTHROPIC  CHARACTER  OF  THE  HOLY  SCRIPTURE  AS 
TO  ITS  FORM  AND  CONTENTS,  OR  THE  BIBLICAL  CHRISTOLOGI- 
CAL  THEOLOGY,  ESPECIALLY  OF  THE  OLD  TESTAMENT. 

Geneeal  Biblicai,  Theology  of  the  Old  Testament. 

§32. 

CONTENTS. 

It  treats:  1.  Of  the  nature  of  the  revealed  salvation,  its  fiindamental  forms,  and 
Its  foundation  ;  2.  Its  development,  and  the  steps  in  that  development ;  3.  Of  its  aim 
and  tendency. 


46 


INTEODUCTION   TO  THE   OLD   TESTAMENT. 


A.  The  revealed  Salvation,  its  fundamental  forms  and  its  foundation. 

§33. 

THE  REVELATION  OF  GOD  IN  THE  WIDEST  SENSE. 

The  revelation  of  God  is  both  objective  and  subjective,  i.  e.,  the  God  of  revela 
tion,  in  revealing  the  knowledge  of  himself,  stands  over  against  the  minds  fitted  ta 
receive  the  revelation.  God  cannot  reveal  himself,  without  placing  over  against  him 
self  the  glass  upon  which  the  rays  of  light  fall,  viz.,  angels  and  men.  No  created  mind 
can  know  God,  unless  he  reveal  himself  to  him.  But  in  the  mutual  action  and  influence 
between  the  spiritual  and  human  world,  the  revelation  of  God  progresses  through 
diflferent  stadia. 


1.  The  most  general  revelation  of  God;  objec- 
tiTC :  The  creation.     Kom.  i. 

2.  General  revelation  of  God ;  objective :  The 
history  of  the  world.     Rom.  ix.-xi. 

8.  Special  revelation  of  God,  or  the  revelation 
of  salvation  in  its  progress;  objective:  The  old 
covenant. 

4.  The  most  special  revelation  of  God,  or  the 
rL'volaiicjn  of  salvation,  in  its  introductory  perfec- 
tion ;  objective :  God  in  Christ  reconciling  the  world. 

5.  The  final,  complete,  introductory  perfection  of 
the  revelation  of  God  in  Christ;  objective:  The  great 
epiphany.  God  all  in  all.  The  consummation  and 
transfiguration  of  the  general  revelation  through  the 
upecial. 


1.  The  most  general  revelation  of  God ;  subjec- 
tive :  The  mind  and  conscience.     Rom.  ii. 

2.  General  revelation  of  God  ;  subjective :  Livet 
of  individuals. 

3.  Special  revelation  of  God,  or  the  revelation  of 
salvation  in  its  progress ;  subjective :  The  faith  in  the 
promise. 

4.  The  most  special  revelation  of  God  in  its  in- 
troductory or  first  consummation  ;  subjective  :  Jus 
tifving  and  saving  faith. 

5.  The  final,  complete  consummation  of  the 
subjective  revelation  of  God  in  Christ.  The  in- 
tuition of  God  in  Christ,  and  in  the  whole  city  of 
God. 


Through  the  sin  of  man  the  first  most  general  revelation  of  God  is  blinding  to  him 
(Isa.  XXV.  7).  Even  the  more  definite,  moral  revelation  of  God  in  history,  and  his 
own  destiny,  becomes  to  man  a  farther  obscuration  of  the  Deity  (Ps.  xviii.  26).  Thii 
blindness  or  darkness  appears  in  the  views  of  man  concerning  the  enigma  in  history, 
and  man's  evil  destiny. 

Through  the  objective  side  of  the  special  revelation  this  darkening  of  the  minds 
through  unbelief  often  completes  itself  in  hardness.  The  world  is  hell,  viewed  from 
the  stand-point  of  hellish  spirits.  On  the  contrary,  all  the  subjective  and  objective 
circles  of  revelation  meet  in  ever  increasing  splendor,  in  the  special  sphere  of  revela- 
tion, in  faith.  But  the  special  revelation,  in  its  objective  and  subjective  aspects, 
not  only  facilitates  the  knowledge  of  the  general  revelation,  but  carries  on  the  gen- 
eral revelation  to  its  consummation  and  glory. 


§  34- 
OPPOSITION  AND  DISTINCTION  BETWEEN  GEJTERAL  AND  SPECIAL  REVELATION. 

General  revelation  is  the  foundation  on  which  the  special  rests  ;  the  special  is  the 
•  eproduction  and  realization  of  the  general. 

WHhin  the  historical  circle  of  the  general  revelation  there  arises,  in  consequence 
of  the  fall,  the  obscuration  of  the  revelation  of  God,  through  nature  and  conscience, 
fdnce  the  primeval  religion  of  man  was  thus  chaneed  into  a  mere  capacity  for  religioD 


§35.     THE  SUBJECT   OF  REVELATION.  47 

But  within  the  same  circle  are  formed  the  sources  of  special  revelation,  since  the 
primeval  religion  of  the  chosen  becomes  an  active,  practical  exercise  of  their  religious 
nature. 

General  revelation  as  a  natural  revelation,  looking  to  the  past,  is  an  unveiling  of 
the  foundations  of  the  world  and  life ;  of  the  original  divine  institutions.  Special 
revelation,  looking  to  the  future,  is  a  revelation  of  salvation,  and  therefore  alwayi 
both  an  ideal  revelation  and  an  actual  redemption. 

General  revelation  uses  as  its  instruments  symbolical  signs  and  events,  vehose 
bloom  and  flower  in  the  life  of  the  spirit  is  the  divine  word.  Special  revelation 
makes  use  of  the  divine  word,  whose  bloom  and  seal  is  the  sacramental  symbol  and 
facts.    There  the  symbol  is  prominent,  here  the  word. 

§35. 

THE  SUBJECT  OF  REVELATION. 

In  the  most  general  sense,  the  subject  of  revelation  is  the  relation  of  God  to  man, 
as  a  foundation  for  religion,  which  is  the  relation  of  man  to  God.  God  reveals  him- 
self to  man  according  to  his  living  relations  to  him,  according  to  his  will  in  reference 
to  him,  hence  in  his  purpose  of  salvation,  the  actual  salvation,  the  promise  of  salvation  ; 
but  also  according  to  his  claims  upon  man,  in  his  law  and  in  his  judgment.  He  makes 
plain  to  man  his  peculiar  destiny,  his  sinful  nature,  his  guilt,  since  he  plainly  reveals 
bis  own  will  to  man  in  order  to  prepare  him  to  receive  bis  salvation.  This  salvation  is 
thus  the  central  theme  of  revelation,  and  indeed  as  a  fact,  as  a  personal  life,  as  an 
eternal  inheritance,  is  destined  to  extend  from  the  chosen  until  it  becomes  the  com- 
mon good  of  humanity.     The  subject  of  revelation  is,  therefore,  redemption. 

§36. 
THE  INTERCHANGE  BETWEEN  REVELATION  AND  REDEMPTION. 

As  the  eternal  living  spirit,  God  communicates  himself,  his  life,  when  he  com- 
mtinicates  the  living  knowledge  of  himself.  Man,  as  a  spiritual  being  allied  to  God, 
cannot  rightly  know  God  without  receiving  into  himself  the  divine  life.  But  as  man 
is  sinful,  he  is  blinded  as  to  his  intelligence,  to  the  same  extent  that  he  is  perverted 
and  enslaved  in  his  will.  Hence  there  cannot  be  a  revelation  of  salvation  to  him  with- 
out redemption,  nor  redemption  without  revelation.  It  follows  also  that  the  intro- 
duction of  this  revelation  must  be  very  gradual.  With  the  spiritual  eye  the  heart 
must  be  purified,  with  the  heart,  the  eye.  Revelation  is  the  ideal  redemption,  re- 
demption the  actual  revelation. 

In  this  interchange  between  revelation  and  redemption,  in  general,  revelation 
precedes  redemption,  biit  at  the  same  time  it  must,  through  its  preliminary  redemp- 
tion, prepare  the  way  for  every  new  stage  in  its  development.  And  just  as  in  the 
chosen  spirits,  the  channels  of  the  revelation  of  saving  truth,  revelation  precedes  re 
demption,  so  with  the  great  mass  of  those  who  are  the  subjects  of  redemption,  tb 
redemption  precedes,  as  a  preparatory  discipline,  the  illumination  through  revelation 


48  INTRODUCTION  TO  THE  OLD  TESTAMENT. 

§37. 

THE  OBJECTIVE  FORM  OF  THE  REVELATION  OF  SALVATION. 

The  objective  form  of  this  revelation  is  throughout  the  Theophany,  as  it  rises 
from  the  form  of  the  ideal,  dynamic  theopbanies,  to  the  grand  real  Theophany  of  God 
ill  Christ.  It  manifests  itself  in  the  elements  of  human  faith,  strengthened  to  open 
vision  or  sight.  Its  first  form  is  the  miraculous  report,  the  divine  voice,  the  word, 
whose  dull  echo — the  Bath  Eol — meets  us  only  in  the  region  of  the  Apocrypha.  Its 
second  more  developed  form  is  in  the  miraculous  vision,  in  a  narrower  sense,  angelic 
appearances,  as  an  ideal  dynamic  Christophany,  surrounded  and  even  represented  by 
wider  encircling  angelophanies  and  symbolical  signs.  Its  third  and  perfect  form  is 
the  incarnation  of  God  in  Christ.  Its  eflect  throughout  is  prophecy  ;  the  miracle 
of  prophecy.  But  the  Urim  and  Thummim  is  the  theocratic,  legal  enlargement  ot 
prophecy  ;  in  which  it  was  made  permanent,  and  accessible  to  the  people  whenevei 
it  might  be  needed. 

§38. 
THE  SUBJECTIVE  FORM  OF  REVELATION. 

This  is  throughout  the  vision,  whose  basis  or  real  aspect  is  ecstasy,  the  sudden 
transposition  of  the  mind  from  the  stand-point  of  faith  to  that  of  sight.  The  vision 
generally  appears  as  a  day-vision,  during  which  the  usual  consciousness  of  sense  is 
shadowed  or  suspended  as  in  the  night.  But  it  appears  in  children,  in  common  la- 
borers, or  men  sunken  in  fatigue,  as  a  dream  of  the  night,  in  whom,  however,  the 
moral  consciousness  shines  as  clear  as  in  the  d.ay.  Its  pre-condition  is  the  higlier  in- 
tuition possessed  by  chosen  religious  minds,  by  the  spirit  of  God  made  fruitful  in 
some  great  historical  moment,  which  indeed  contains  the  seeds  of  the  future,  which 
the  seer  filled  by  the  Theophany  prophetically  explains. 

There  is  no  conceivable  theophany  without  a  corresponding  disposition  for  the  re- 
ception of  visions  ;  no  vision  without  the  energy  and  effect  of  a  theophany.  But 
the  one  form  may  prevail  at  one  time,  the  other  at  another.  In  general,  revelation 
advances  from  the  Old  to  the  New  Testament,  from  the  prevailing  objective  form,  or 
theophany,  to  the  prevailing  subjective  form,  or  the  vision.  Hence  the  succession  in 
♦he  names  of  the  prophets :  Roeh,  Nabi,  Chozeh. 

§  39. 

THE  OBJECTIVE  FORM  OF  REDEMPTION. 

The  objective  form  of  redemption  appears  in  a  series  of  saving  judgments,  intro- 
duced through  revelation  by  means  of  theophanies.  Its  fundamental  form  is  the 
miracle. 

§40. 

THE  SUBJECTIVE  FORM  OF  REDEMPTION. 

It  manifests  its. 'If  in  a  heroic,  divine  act  nl'  (;iiiii.  ulios"  symbol  is  the  sacrifice, 
whose  result  is  conversion. 


§41.     THE  mSTORlCAL   GRADUAL  PROGRESS  AXU  FORM   OF  REVELATION         4'( 

§41. 
THE  HISTORICAL  GRADUAL  PROGRESS  AND  FORM  OF  REVELATION. 

The  realization  in  history  of  the  revelation  of  salvation  is  gradual,  fundamentallj 
the  same  with  the  gradual  growth  of  history  itself.  '  This  gradual  progress  is  con- 
ditioned:  1.  Through  the  fundamental  law  of  all  human  growth,  into  which  th« 
divine  revelation  aS  a  revelation  of  salvation  necessarily  enters.  Thus  the  develop- 
ment of  revelation  is  the  grandest  nature,  the  crown  and  glory  of  nature ;  for  the 
regular  unfolding  of  the  Old  Testament  advent  of  Christ,  of  the  personal  life  of  Christ.^ 
and  of  that  kingdom  of  heaven  founded  by  him,  reaches  from  the  beginning  to  the 
end  of  the  world,  and  transcends  all  the  limits  of  the  events  of  natural  history. 
2.  This  gradual  growth  is  conditioned  through  the  necessary  interchange  between  a 
hoiy  God  and  unholy  men,  in  whom  the  grace  of  God  first  gradually  forms  according 
to  the  law  of  freedom  for  itself  a  point  of  union  and  a  point  of  departure  for  its  wider 
progress,  *'.  «.,  it  is  conditioned  through  the  constant  interchange  between  revelation 
in  a  narrower  sense  and  redemption,  we  may  say  even  between  prophecy  and  miracle, 
between  the  vision  and  the  sacrifice.  3.  Then  it  is  conditioned  through  the  slow 
process  of  the  interchange  between  the  chosen  as  the  starting-point  of  revelation,  and 
the  popular  life,  or  the  interchange  between  the  apocalypse  and  the  manifestation 
(phanerosis).  Generally,  however,  its  history  is  embraced  in  two  periods.  1.  From 
the  beginning  of  the  introductory  revelation  to  its  completion,  i.  e.,  to  the  completion 
of  the  personal  life  of  Christ,  i.  e.,  to  the  introductory  or  first  end  of  the  world.  This 
is  the  special  history  of  revelation  in  the  narrower  sense.  2.  From  the  beginning  of 
the  final  complete  revelation,  or  the  historically  introduced  revelation,  i.  e.,  from  the 
beginning  of  the  church  to  its  completion,  the  second  advent  of  Christ,  i.  e.,  the  final 
end  of  the  world. 

We  now  speak  only  of  the  periods  of  revelation  in  the  narrower  sense. 

1.  The  period  of  that  in  one  aspect  symbolical,  in  the  other  mythical,  primary  reli* 
gion  :  from  Adam  to  Abraham,  2000  years  B.  C.  The  lighter  aspect  of  this  period  is 
the  symbolical  religion,  the  knowledge  of  God  in  the  fight  of  nature  and  history,  with 
sporadic  lights  of  revelation  through  the  word. 

2.  The  period  of  the  patriarchal  religion  of  promise  in  its  genealogical  descent, 
mtroduced  and  established  through  the  word  of  God  and  human  faith  :  from  Abra- 
ham to  Moses,  1500  B.  C.  In  the  first  period  the  symbol  is  prominent,  the  word 
subordinate  ;  in  this  the  word  holds  the  first  place,  the  symbol  the  second.  In  the 
first  period  faith  was  sporadic ;  in  Abraham  and  his  seed  it  becomes  genealogical. 

3.  The  period  of  the  Mosaic  legal  religion :  from  Moses  to  Elijah,  or  to  the  de- 
cline of  the  glory  of  the  Israelitish  kingdom.  The  symbol  preponderates  above  the 
word.  The  internal  character  of  the  religion  of  promise  at  the  beginning,  is  now 
surrounded  by  the  external  forms  of  the  law,  for  the  purpose  of  bringing  a  whole 
people  to  share  in  the  Abrahamic  faith,  and  at  the  same  time  secure  its  wider  develop 
ment.  Elijah  turns  himself  to  the  past,  as  the  last  restorer  of  the  law  through  th« 
miraculous  judgment  by  fire. 

4.  The  period  of  prophecy,  or  in  which  the  law  began  to  be  viewed  in  its  internal 
character,  in  which  the  word  preponderates,  not  the  symbol  :  from  the  miracles  of 
Elisha,  marked  by  their  design  to  save,  pointing  to  the  future,  and  from  the  Mes-si- 
anic  prophecies  of  Isaiah  (Hosea,  Joel,  Amos)  t(5  Malachi. 

4 


50  INTRODUCTION  TO   THE  OLD   TESTAMENT. 


5.  The  period  of  national  piety,  or  of  the  national  realization  of  the  prophetic 
faith,  introduced  in  a  hiijtorical  manner,  under  the  disappearance  of  canonical  iuspira. 
tion,  but  also  under  the  appearance  of  the  idea  of  martyrdom :  from  Malachi  to 
the  time  of  Christ. 

fi.  The  period  of  the  concentration  of  the  Messianic  longing  of  Israel,  or  the  seed- 
like formation  of  that  state  of  mind  which  was  fitted  to  receive  the  Messiah,  whose 
very  heart  or  central  point  is  the  Virgin,  and  around  her  the  truly  pious,  especially 
the  Baptist,  enveloped,  as  in  a  shell,  by  Pharisaism,  Sadduceeism,  Essenism,  Sama- 
ritanism,  Alexandrianism,  and  Hellenism,  which  in  a  general  sense  may  be  viewed 
as  springing  from  one  another.     The  history  previous  to  the  New  Testament. 

7.  The  period  of  the  life  of  Christ  to  its  completion  in  his  ascension,  and  to  the 
great  seal  of  its  completion  in  the  founding  of  ohe  Christian  church,  through  the  out- 
pouring of  the  Holy  Spirit. 

§42. 

THE  CONTRASTS  BETWEEN  THE  ANNOUNCEMENT  AND  THE  FULFILMENT  OF 

SALVATION. 

As  nature  found  its  goal  in  the  first  man,  and  the  primeval  time  in  Abraham  and 
the  Old  Covenant,  so  the  Old  Covenant  itself,  as  the  preannouncement  of  the  salvation 
in  Christ,  has  found  its  goal  in  Christ.  Christ  is  the  end  of  the  law,  the  preliminary 
goal  or  end  of  all  things.  But  the  introductory  revelation  of  Christ  in  the  time  of 
the  New  Testament,  must  reach  again  its  comprehensive  final  goal  in  the  eternity  of 
the  New  Testament,  the  eternal  gospel,  the  second  coming  and  epiphany  of  Christ 
with  its  eternal  results. 

The  Old  Testament  is  the  religion  of  the  future.  As  to  the  word  of  promise,  it 
finds  its  fulfilment  in  the  word  of  the  New  Testament ;  as  to  its  types,  the  shadowy 
images  of  good  things  to  come,  in  the  facts  of  the  New  Testament  salvation. 

Hence  it  follows  that  the  Old  Covenant,  as  to  its  national,  legal,  external  value, 
is  abrogated  through  the  New  Covenant,  but  that  the  Old  Testament,  as  the  word 
of  God,  is  exalted  through  the  New  Testament,  to  be  a  constituent  part  of  the  eter- 
nal revelation,  as  it  furnishes  the  foundation,  introduction,  and  illustration  of  the  New 
Testament. 

As  the  gospel  itself  is  a  provisional  law  for  the  unbeliever,  so  the  Old  Testament 
law  was  a  provisional  gospel  for  the  believer. 


§43. 
THE  FUNDAMENTAL  FORMS  OF  THE  PREFIGURATION  OF  SALVATION. 

These  forms,  in  words,  are  the  original  traditions,  the  promise,  the  law,  prophecy^ 
the  testimony  of  martyrs. 

These  forms,  in  facts,  are  the  allegories,  symbols,  tyjies,  i.  e.,  the  dawn,  the  repre- 
lentatio'ni,,  and  the  germ-like  preparations  for  the  New  Covenant. 

Typology  commences  with  the  jx'rsoual  types  (Adam,  Melchizedec,  Abraham, 
fcc),  passes  on  to  the  historical  types  (the  sacrifice  of  Isaac,  the  exodus  from  Egypt), 
finds  its  tentral  point  in  the  types  of  the   law  (the  Mosaic  cultus),   and  coniplett^ 


g  45.     THE  DEVELOPMEXT   OF   BIBLICAL   THEOLOGY.  5l 

itself  in  the  mental  type,  and  types  in  disposition,  the  preannouncements  in  the  in- 
ward state  and  feeling,  of  New  Testament  states  (Ps.  xxii. ;  Isa.  vii.,  &c.). 

The  types  and  the  word  stand  in  relations  to  each  other,  similar  to  those  betweet 
redemption  and  revelation. 

§  44. 
THE  FULFILLING  OF  SALVATION. 

The  fulfilling  of  salvation  is  the  completion  of  the  theanthropic  life  of  Christ,  in 
its  world-atoning,  world-redeeming,  and  world-glorifying  power  and  result.  It  may 
be  divided  into  the  introductory  fulfilling  and  the  final  completion,  i.  e.,  into  the  time 
of  the  first  and  of  the  second  advent  of  Christ.  The  first  period  embraces  the  history 
of  the  one  peculiar  completion  of  the  life  of  Jesus,  and  its  development  in  the  four 
fundamental  forms  of  the  four  gospels,  and  the  varied  doctrinal  fundamental  forms  in 
the  different  apostolical  types  of  doctrine,  especially  of  James,  Peter,  Paul,  the  author 
of  the  Epistle  to  the  Hebrews  and  of  John,  to  which,  however,  we  must  add,  in  theii 
historical  significance,  the  doctrinal  types  of  the  other  apostles. 

The  wider  and  final  completion  of  the  life  of  Christ  extends  through  the  different 
periods  of  the  New  Testament  kingdom  of  heaven.  {See  Lange  :  Matthew,  Am.  ed., 
pages  3,  4,  5. 


B.  Hevelation  of  Salvation  /  its  Development  and  its  OooL 

§45. 

THE  DEVELOPMENT  OF  BIBLICAL  THEOLOGY. 

Biblical  theology  develops  itself  in  essentially  the  same  way  with  biblical  reli 
gion.  But  it  develops  itself  according  to  its  nature  after  the  following  fundamental 
principles : 

1.  Biblical  doctrine  proceeds  in  its  essential  development,  as  in  its  chronological 
divisions,  from  a  ftindamental  Christological  principle :  Man  destined  to  the  image  of 
God,  or  to  the  perfection  of  his  life  in  the  revelation  of  the  God-man. 

2.  The  essential  development  of  biblical  doctrines,  e.  ff.,  the  doctrines  of  the  name 
of  God,  of  his  attributes,  of  man,  of  sin,  &c.,  advances  in  the  same  measure  with  the 
chronological  development  of  biblical  doctrine  in  dififerent  periods  of  time. 

3.  Every  biblical  doctrine  in  its  germ -form  existed  already  in  the  earliest  period 
of  revelation,  e.  ff.,  the  doctrine  of  immortality. 

4.  No  biblical  doctrine  reaches  its  perfect  form  untD  the  latest  period  of  revela- 
tion, i,  e.,  the  New  Testament  fulfilment ;  and  this  fully  developed  form  is  reached 
m  the  apostolical  period,  e.  g.,  the  doctrine  of  the  Trinity. 

5.  Every  biblical  doctrine  in  its  course  of  development  presents  a  marked,  distinct 
continuity ;  although  one  doctrine  may  now  rise  into  prominence,  and  then  another. 
Bence  a  break  and  opposition  between  the  Old  and  New  Testament  would  be  a 
monstrous  supposition,  if,  e.  g.,  the  central  part  of  the  revelation  of  God  in  the  Old 
Testament  (the  angel  of  the  Lord),  should  be  regarded  as  a  created  angel,  and  not 
as  Christ  himself  in  the  preparatory  stages  of  his  incarnation,  while  the  central  ■*'gur« 
11)  the  New  Testament  revelation  is  the  God-man. 


INTKODUCTION   TO  THE  OLD   TESTAMENT. 


6.  Heterogeneous,  uot,  strictly  speaking,  theocratic  doctrines,  may  prepare  the 
way  for  the  development  of  revelation,  and  promote  its  progress.  They  have  served 
this  purpose  fi-om  the  beginning  inwards  (Chaldean,  Syrian,  Palestinian,  Egyptian, 
Persian),  but  the  grand  forming  principle  of  revelation  would  never  allow  any  in- 
trusion of  foreign  elements.  It  is  only  in  the  apocrypha  that  we  find  any  traces  of 
Buch  an  intrusion. 

V.  The  development  of  biblical  doctrine  is  ever  in  the  direction  of  an  onward 
progress,  an  unfolding,  from  the  germ,  of  a  growing  spirituality,  of  a  rejection  of 
temporary  forms,  but  never  the  form  of  a  progress  and  growth  through  opposition 
All  the  antitheses  of  sacred  scripture,  even  that  between  the  Old  and  New  Testa 
ments,  are  harmonious,  not  antagonistic  or  contradictory  oppositions. 

8.  Within  the  period  of  any  individual  biblical  doctrine,  there  is  an  opposition 
and  a  progressive  movement,  and  between  the  most  diverse  periods  there  exists  every 
where  the  unity  of  the  spirit,  and  hence  an  indissoluble  connection. 

9.  The  word  of  God,  or  the  principle  of  revelation,  rules  and  shapes  the  books  of 
scripture,  as  a  strong,  active,  moulding  principle.  But  in  the  relations  of  that  word 
to  humanity,  it  is  ever  in  its  unfolding,  breaking  through  the  bonds  of  human  error 
and  in  its  spirituality  proceeds  from  one  stage  of  revelation  to  another,  to  realize  its 
divine  fulness,  in  a  more  complete,  transparent  human  perfection. 

10.  The  word  of  God  in  its  development  never  destroys  human  nature,  while  it 
dissolves  the  shadows  within  which  it  lies.  It  rather  sets  free,  in  the  measure  of  its 
development,  the  original  powers  of  the  human  nature.  Hence  these  marks  of  origi- 
nality, as  they  were  already  evident  in  the  characters  of  the  patriarchs,  appear  in 
their  most  striking  forms  in  the  lives  of  the  prophets.  It  is  an  absurd  and  monstrous 
supposition,  therefore,  of  which  they  are  guilty  who,  denying  the  perfect  originality 
of  the  four  gospels,  view  the  gospels  of  Matthew  and  Luke  as  copies  from  the  original 
of  Mark. 

11.  The  doctrine  of  Jesus  passes  through  well-defined  periods  of  development. 
We  can  distinguish  :  1.  The  explanation  of  the  law  in  its  inward  all-prevailing  sig- 
nificance.    2.  The  explanation  of  the  Old  Testament  idea  of  the  kingdom  of  heaven. 

3.  The  explanation  of  the  Old  Testament  types  of  circumcision,  and  the  Passover. 

4.  The  explanation  of  the  Old  Testament  cultus.  5.  The  explanation  of  the  entire 
Old  Testament  symbolism,  .and  of  the  whole  symbolism  of  creation.  These  chronolo- 
gical stages  of  the  development  of  the  doctrine  of  Christ  are  made  the  essential 
fundamental  forms  of  the  doctrine  of  Christ,  in  the  doctrinal  types  of  the  apostles, 
James,  Peter,  Paul,  the  Epistle  to  the  Hebrews,  John.  These  types  of  doctrine  sup- 
plement and  complete  each  other,  but  they  are  as  fiir  removed  as  possible,  in  their 
harmonious  agreement,  from  correcting  each  other. 

12.  In  the  book  of  Genesis  biblical  doctrine  is  a  union  of  the  word  of  God  with 
the  purest  expression  of  human  artlessness ;  in  the  Apocalypse,  it  is  the  union  of  the 
same  word  with  a  conscious,  and,  as  to  the  Hebrew  form,  perfected,  sacred  art. 


Remark. — The  fundamental  laws  of  the  develop- 
ment of  (he  introductory  revelation  in  the  sacred 
■cript/ires  are  also  the  fundamental  laws  controlling 


the  introduction  of  this  revelation  into  hun  anity,  ig 
the  course  of  the  development  of  the  ChiMt^u 
Church. 


§  46.     BIBLICAL   DOCTRINE   OF   GOD,  OR  THEOLOGY  IN   TUE  NARROWER  faENSE.    58 


SPECIAL  BIBLICAL  THEOLOGY  IN  OUTLINE. 

§  46. 

BIBLICAL  DOCTRINE  OF  GOD,  OR  THEOLOGY  IN  THE  NARROWER  SENSE. 

Biblical  theology  in  the  narrower  sense,  or  the  doctrine  of  God,  may  be  divided 
Jito  the  doctrine  of  the  knowledge  of  God  founded  upon  his  revelation  of  himself;  of 
the  name  of  God,  which  has  its  ground  and  reasons  in  his  nature ;  of  the  demoustra 
tion  of  the  being  of  (iod,  resting  upon  the  evidence  of  his  universal  existence,  perfec- 
tion, and  power;  *  of  the  method  of  his  providence,  and  of  the  attributes  of  God,  or  the 
fundamental  form  of  his  vital  relations  to  the  worhl  and  man,  grounded  ultimately  in 
his  peculiar  personality,  or  the  threefold  personal  distinction  in  his  essence. 


Remarks. — 1.  The  revelation  of  God  is  theground 
upon  wliich  all  our  knowledge  of  God  rests.  2.  The 
name  of  God  is  not  the  nature  of  God,  but  designates 
objectively  the  entire  revelation,  and  subjectively  the 
whole  of  religion.  3.  The  nature  of  God  is  designated 
by  the  fundamental  distinctions :  The  Lord,  Love,  Spir- 
it. 4.  The  name  of  God,  proceeding  from  the  uni- 
versal to  the  particular,  passes  through  the  names 
Elohim,  Eloha,  El  Eljon,  El  Schadai,  Elohim  Zeba- 
otL,  to  the  name  Father  in  heaven  ;  and  proceeding 
from  the  theocratic  to  the  universal,  it  passes  from  the 
names  Jehovah,  Adonai,  Jehovah  Zebaoth,  to  the 
name  God  and  Father  of  our  Lord  Jesua  Christ. 
5.  The  Holy  Scriptures  recognize  and  distinguish  defi- 
nite fundamental  forms  of  the  revelation  of  the  di- 
vine Providence,  which  lay  the  foundation  for  the 
proofs  of  the  divine  existence.  The  general  relation 
of  God  to  the  world  may  be  divided  into  creation  and 
providence.  The  creation  may  be  viewed  as  the 
original  creation  and  as  the  new  formation  of  that 
which  was  originally  created.  Providence  may  be 
regarded  as  the  supporting,  ruling,  co-working ;  and 


the  co-working  as  judgment,  redemption,  and  glon- 
fication.  6.  With  the  unfolding  of  providence,  the 
definition  of  the  divine  being  according  to  his  attri- 
butes comes  clearly  into  view,  in  which,  however, 
we  must  carefully  distinguish  between  the  essentia] 
and  merely  nominal  marks  or  designations.  In  every 
period  there  prevaiLs  a  peculiar  definition,  determined 
according  to  the  divine  attributes.  In  the  primitive 
period  God  is  designated  as  the  exalted  one  (EI  El- 
jon). In  the  period  of  the  promise  as  the  Almighty 
(El  Schadai).  In  that  of  the  law  as  the  Holy  one. 
In  the  transition  to  the  prophetic  as  the  righteous, 
wise,  good.  In  the  period  of  the  prophets  as  the 
most  glorious,  the  Majesty.  In  the  national  period 
as  the  condescending ;  and  in  the  New  Testament  as 
the  gracious  and  merciful.  7.  The  distinctions  in  the 
divine  nature  or  essence  pass  through  different  stages 
God  and  his  Angel ;  the  Angel  of  the  Lord  (Gen. 
xvi.  7  ff.) ;  of  his  countenance  (Exodus  xxxiii.  14  ff.) ; 
of  the  covenant  (Malachi) ;  God  and  his  own  Son ;  God 
and  his  threefold  name. 


§  47. 
BIBLICAL  DOCTRINE  OF  MAN,  OR  ANTHROPOLOGY. 

The  world  as  the  basis  and  birthplace  of  man  comes  first  into  view  here,  and  the  world 
as  Creation,  as  Nature,  as  the  Cosmos,  as  the  Aeon,  or  as  the  natural  world  defined 
through,  the  spiritual.  Then  man  in  his  normal  state,  in  his  nature  (Biblical  Anthro- 
pology and  Psychology),  in  his  destination,  his  paradisaic  origin  and  condition,  and 
his  fitness  for  trial.  Then  further,  man  in  his  sin,  his  tall,  his  sinfulness,  and  his  original 
sin  ;  and  corresponding  to  thi«,  on  the  one  hand,  the  guilt,  judgment,  death,  condemna- 
bility,  and  on  the  other  his  inward  discord  and  strife,  his  fitness  as  a  subject  of  re- 
demption,  his  outlook  into  the  spiritual  world,  both  as  one  of  wretchedness  and  bliss, 
'lis  cooperation  with  divine  grace,  or  his  preparation  for  the  Advent  of  Christ. 

[  *  This  is  a  very  inadequate  rendering  of  the  expressive  terms  wliich  Dr.  Lange  uses :  Daseins,  Soseins,  Hierseins,  is 
which  he  includes  the  whole  field  &om  which  we  draw  the  argruments  for  the  being  of  God  :  not  merely  his  existence,  hoi 
lis  existence  Much  as  he  is,  the  concrete  idea  of  God  given  us  in  the  Bible. — A.  G.l 


54 


INTKODUCTION  TO  THE  OLD  TESTAMENT. 


Remarks. — 1  The  creation  ia  a.  a  single  act,  b. 
lets,  works,  c.  a  continuous  energy  or  work,  d.  it 
marks  tlie  world  as  conditioned  in  the  highest  sense. 
2.  Nature  is  the  relative  independence  of  the  world. 
Its  first  feature  calling  for  notice  is  the  principle  of 
oatura  Its  second,  the  law  of  nature.  Its  third,  the 
stages  in  the  development  of  nature.  Its  fourth,  the 
goal  of  nature ;  the  sphere  of  freedom  in  which  the 
grand  nature  of  the  kingdom  of  God  is  developed. 
8.  The  Cosmos  is  the  beautiful  harmonj-  of  the  world. 
It  hold.""  its  celebration  in  its  ideal  perfection.  The 
sacred  reflection  of  the  Cosmos  is  the  Sabbath — the 
sacred  human  festivals.  4.  In  the  Aeon  the  living 
spiritual  principles  of  the  world  are  represented.  We 
must  distinguish  first  the  spiritual  and  human  world, 
and  then  further  the  Ontology  of  the  spiritual  world 
from  the  experience  of  man  in  regard  to  it,  as  it  first 
enters  with  the  fall.  5.  Biblical  Anthropology  is 
both  dualistic  and  a  system  of  trichotomy.  As  to 
its  dualism  man  belongs  in  one  aspect  to  the  ma- 
terial, in  the  other  to  the  spiritual,  world.  Accord- 
ing to  the  trichotomy  man  is,  as  to  his  divine  quality 
or  nature,  spirit,  as  to  his  heavenly  or  superearthly 
form,  soul,  and  as  to  his  earthly  organism,  body. 
6.  In  the  destination  of  man  to  the  image  and  like- 
ness of  God,  we  must  maintain,  that  man,  as  the 
image  of  God,  is  destined  to  his  self-reahzation  in 
communion  with  God ;  and  that  particularly,  as  to  his 
bodily  nature,  he  is  destined  to  a  generic  self-realiza- 
tion in  the  spread  of  humanity  from  one  pair,  and  as  to 
his  spirituality,  to  his  ideal  self-realization  in  the  God- 


man,  and  as  to  his  soul,  to  his  social  self  reallzatict 
in  the  kingdom  of  God.  1.  With  the  paradisaic  stat« 
of  man  comes  into  consideration  tlie  pure  beginning 
of  his  life,  which  is  both  potential  aad  actual,  i.  «., 
in  one  aspect  innocence,  in  another  righteousness ; 
then  his  need  of  being  tested,  and  finally  his  fitnesi 
for  the  lest.  8.  In  the  doctrine  of  sin  we  must  dis 
tinguish  the  ideas  of  sin,  of  evil  in  the  wide  sensBi 
and  strict  moral  evil.  Then  the  nature  of  sin,  iU 
genesis,  and  its  development.  9.  The  consequences 
of  sin  may  be  viewed  as  natural  and  positive,  or  as 
death  and  as  judgment  in  the  following  stages: 

Guilt  and  its  imputation.     This  again  branches  it 
self  a.  into  the  continuation  of  sin : 

1.    Sinfulness,  or  the  status  corruptionisy  and  pun- 
ishment ; 

original  sin,  and  the  curse  of  sin ; 
the  hardening  (stage  of  unbelief)  and  the  r» 
jection,  fitness  for  condemnation ; 
The  second  death  or  condemnation. 
b.  into  the  reaction  against  sin  ;  the  natural  reaction, 
or  the  consciousness  of  guilt  on  the  part  of  man,  tha 
positive  reaction,  or  the  preparative  grace  of  God : 

1.  the  desire  after  the  lost  Paradise  and  the  Cher- 
ubim; 

2.  the  desire  sifter  a  new  and  higher  salvation  and 
the  Protevangelium ; 

3.  faith  and  the  promise  ; 

4.  the  stages  of  faith  and  the  stages  of  the  advent 
of  Christ, 


2. 
3. 


4. 


§  48. 
BIBLICAL  CHRISTOLOGY,  AND  SOTERIOLOGT. 

Ohristology  may  naturally  be  divided  into  the  typical  and  prophetic  Old  Testament 
messianic  Christology,  the  evangelical  Christology,  or  the  history  of  the  conscious  being 
and  revelation  of  Christ  in  his  life,  and  the  apostoHc  Christology,  or  the  biblically  com- 
pleted doctrine  of  his  person. 

Soteriology  embraces  the  doctrine  of  the  three  Messianic  offices  of  Christ,  of  the 
historical  unity  of  the  work  of  Christ,  and  of  his  eternal  theanthropic  work,  in  which 
he  descends  into  the  abyss  of  human  judgment  through  his  compassion,  and  raises 
believing  humanity  to  the  inheritance  of  his  Sonship  and  blessedness. 


Remarks. — 1.  The  Old  Testament  Christology 
Sows  from  the  fact,  that  from  everyjudgment  of  God 
(here  springs  a  divine  promise,  and  that  thus  the  re- 
ligion of  the  past  is  transformed  i.ito  a  religion  of 
the  future.  This  religion  of  the  future,  under  the 
providence  of  (iod,  eve'  moves  onward  to  the  future 
in  acts  and  in  consciousness :  in  the  one  througli  the 
miracles,  or  in  the  atlegoi'ical,  symbolic,  and  typical 
history  of  salvation  ;  in  the  other  through  prophecy 
ni  its  diili'icut  stages.     As  to  the  allegory,  the  forms 


of  the  higher  nature  are  in  opposition  to  the  formii 
of  the  lower  nature,  and  thus  represent  the  opposi- 
tion of  the  kingdom  of  God  to  the  kingdom  of  dark- 
ness. In  the  symbolical  acts  and  works,  the  human 
civilization  becomes  the  image  of  the  divine  cultus. 
In  the  region  of  the  types,  i.  e.,  of  the  germlike  pre- 
figuriition  of  tliat  which  is  to  be  comjileted  in  the  fu- 
ture, we  must  distinguish  the  typology  of  the  Covenant 
(Covenant  or  Testament),  the  typology  of  the  kingdom 
and  tlic  typology  of  the  Messiah.  Messianic  prophect 


§49.    THE  DOCTRINE  OF  THE  KINGDOM  OF  GOD. 


Sf 


proceeds  from  the  prophecy  of  the  human  conflict,  the 
iemitic  revei'ence  for  God,  the  blessing  upon  Abraham, 
the  warlike  and  peaceful  sceptre  of  Judah,  the  typical 
Messiah  in  the  genealogy  of  David,  to  the  prophecy 
of  the  ideal  personal  Messiah  ;  and  again  from  the 
one  prevailing  form  of  the  Messiah,  it  advances  to 
the  distinction  of  the  lowly  and  suffering,  and  the 
exalted  glorious  Messiah.  But  with  the  idea  of  a 
suffering  Christ  there  appears  the  idea  of  Antichrist 
and  his  typical  signs  or  marks.  With  the  prophecy 
of  the  Messiah  there  is  unfolded  also  a  prophecy 
of  the  redemption  and  transfiguration  of  the  world 
through  a  series  of  saving  judgments  proceeding  from 
those  which  are  introductory,  to  those  which  are  uni- 
versal and  complete.  2.  In  the  Evangelical  Christo- 
logy,  or  the  Christology  of  the  hfe  of  Christ,  we  may 
view  the  Christology  of  the  stages  of  his  personal 
life  (his  miraculous  birth,  baptism,  transfiguration. 


resurrection,  ascension),  and  of  his  self-consciousnesi 
in  his  teachings,  of  his  Christological  acts,  his  miraclea 
and  his  redeeming  work.  .S.  In  the  biblical  Soteri- 
ology  we  must  distinguish  the  unity  of  the  work  of 
Christ,  from  its  division  into  his  three  offices.  The 
one  entire  work  of  Christ  has  been  profoundly  de- 
scribed by  Luther  and  others  as  an  exchange  of  r^ 
lations.  Christ  has  taken  our  sin,  i.  e.,  the  conscious" 
ness  of  condemnation,  upon  himself,  in  order  that 
he  might  make  us  sharers  in  his  righteousness ;  i.  «., 
in  his  great  compassion  he  has  entered  into  our  con- 
sciousness of  guilt,  as  a  consciousness  of  judgment, 
that  he  might  take  us  into  the  consciousness  of  his 
righteousness.  As  to  the  offices,  we  must  distinguish 
his  prophetic  redemption  or  world-atonement,  his 
priestly  expiation,  and  his  kingly  redemption  in  « 
narrower  sense.  (See  Lange  :  Poiitiv  Dogmatik,  p. 
793  ff.) 


§49. 

BIBLICAL  PNEITMATOLOGY  AND  THEOCRATOLOGY,  OR  THE  DOCTRINE   OF  THE 

KINGDOM  OF  GOD. 


This  embraces  the  doctrine  of  the  Spirit  of  God,  and  his  works,  or  of  the  Old  Tes- 
tament typical  kingdom  of  God,  based  upon  his  universal  and  absolute  kingdom  over 
the  world,  in  its  friendly  and  hostile  relations  to  the  kingdoms  of  the  world  (Daniel, 
ch.  ii.,  vti.) ;  of  the  New  Testament  kingdom  of  heaven  established  by  Christ,  in  its 
opposition  to  the  kingdom  of  Satan,  and  of  the  final  appearance  of  the  perfected  king- 
dom of  God,  in  the  glorified  world,  and  in  its  complete  triumph  over  the  kingdom  of 
darkness. 

The  doctrine  of  the  Old  Testament  kingdom  of  God  treats  of  the  historical  signifi- 
«iance  and  importance  of  the  opposition  between  Judaism  and  Heathenism. 

The  doctrine  of  the  New  Testament  kiiiirdom  of  God  branches  into  the  doctrine 
of  the  personal  definite  method  of  salvation,  of  the  ecclesiastical  and  social  institu- 
tion of  salvation,  and  of  the  application  and  spread  of  this  completed  salvation  to 
the  utmost  boimdaries  of  the  world. 

Its  stages  are  the  following : 


1.  a.  individual  death ; 

8.  a.  social  death,  or  the  fall  of 

Babel ; 
t.  a.  death  of  the  old  world.    End 

of  the  world ; 


b.  intermediate  state ; 

b.  Anti-Christendom ; 

b.  the  final  completed  resurrec- 
tion, and  the  separation  in 
the  judgment; 


e.  the  individual  progressive  re- 
surrection ; 

c.  the  appearance  of  Christ  and 
the  millennial  kingdom ; 

e.  the  eternal  energy  and  result 
of  the  city  of  God,  and  itl 
glory  to  the  honor  of  God. 
(Rev.  xxii.) 


The  doctrine  of  the  completed  kingdom  of  God  rests  upon  the  biblical  disclosura 
of  the  Aeon  of  the  blessed,  and  the  Aeons  of  the  condemned,  over  which  rules,  im- 
partii-g  to  them  unity,  the  absolute  fulfilment  of  the  divine  purposes,  of  the  end  of 
the  world,  and  the  glory  of  God. 


56 


INTRODUCTION  TO   THE   OLD  TESTAMENT. 


Remarks. — 1.  Pneumatology  is  more  widely  de- 
reluped  through  the  doctrine  of  the  Spirit,  for  which 
theology  has  as  yet  done  comparatively  little  (see 
Lange  :  Theol.  Dogmatik,  p.  926),  [see  also  Owen  : 
Work  on  the  Spirit. — A.  G.].  2.  The  doctrines  of 
the  absolute  dominion  of  God,  of  the  kingdom  of  the 
grace  of  God,  and  the  kingdom  of  glory,  must  be 
more  accurately  distinguished  than  has  been  done 
hitherto.  8.  The  interchange  between  the  progress 
of  the  kingdom  of  God  and  the  kingdom  of  darkness, 
how  they  serve  to  facilitate  each  other's  progress, 
how  in  critical  moments  they  reject  and  exclude  each 
other,  how  the  apparent  subjection  of  the  first  is  al 
ways  the  real  subjection  of  the  last,  how  the  victory 
of  the  kingdom  of  God,  through  the  cross  of  Christ, 
is  as  a  preliminary  victory  decided,  how  the  two 
kingdoms  move  on  side  by  side  to  their  widest  com- 
fletion,  and  how  the  last  apparent  triumph  of  the 


kingdom  of  darkness,  in  the  revelation  of  Antichrist, 
introduces  his  final  judgment  under  the  triumph  of 
the  kingdom  of  God ;  all  this  needs  a  more  adequatt 
estimation,  explanation,  and  statinent.  4.  The  sig- 
nificance of  the  historical  opposition  between  JudSf 
ism  and  Heathenism,  Hebraism  and  Hellenism,  re 
quires  a  clearer  and  more  detailed  statnient.  Beyond 
the  hostile  opposition  between  Shem  and  Ham,  there 
may  be  seen  also  the  friendly  opposition  betweer 
Shem  and  Japhet,  tending  to  supplement  each  other. 
5.  For  the  organism  of  the  individual  method  of  sal- 
vation, which  generally  lies  still  in  great  confusion 
(see  Lange  :  Positiv  Dogmatik,  p.  950).  [This  ia 
less  true  perhaps  in  England  and  in  this  country, 
than  in  Germany. — A.  G.]  For  the  Christological 
structure  of  the  church  in  its  various  stages — the 
same,  p.  HOT,  and  finally  for  its  organism  durinf; 
its  eschatological  stages,  p.  1225. 


SECOND  DIVISION. 

FR ACTIO  AL  EXPLANATION,  AND  HOMILETIOAL 
USE  OF  THE  OLD  TESTAMENT 


In  the  apostolic  communities,  and  through  the  entire  apostolic  age,  the  reading 
of  the  Old  Testament  was  confessedly  an  essential  foundation  for  the  public  solemn 
edification  of  Christians.  Hence  we  find,  in  the  New  Testament  writings,  the  first 
fundamental  outlines  of  the  practical  explanation  of  the  Old  Testament.  We  may  go 
Btill  further  back,  and  say,  that  ju-^t  as  the  New  Testament  gives  a  doctrinal  and 
practical  explanation  of  the  Old,  so  the  later  writings  in  the  Old  Testament  serve  to 
explain  the  earlier  and  more  fundamental  portions.  But  as  Christ  enters,  or  is  intro- 
duced, in  the  New  Testament,  as  the  absolute  interpreter  (Matt.  v.  17),  so  his  Apos- 
tles carry  on  his  work  as  interpreters  of  the  Old  Testament.  We  call  special  atten- 
tion, in  this  view,  to  the  Gospels  by  Matthew  and  John,  the  Acts,  the  Epistle  to  the 
Galatians  and  that  to  the  Hebrews. 

The  apostolic  Fathers  also  have  proved  in  a  large  measure  interpreters  of  the 
Old  Testament.  Besides  some  allegorical  fancies  in  the  epistle  of  Barnabas,  we  re 
cognize  some  very  valuable  and  profound  suggestions.  Clemens  of  Rome,  in  his  first 
letter  to  the  Corinthians,  after  ho  has  e.vhortcd  the  Corinthians  to  repentance,  quotes 
testimonies  and  examples  from  the  Old  Testament,  from  cli.  viii.-xiii.  and  passing 
over  other  citations,  even  in  reference  to  the  life  of  Christ,  ch.  xvii.-xix.  and  still 
farther  on,  he  constantly  mingles  quotations  from  the  Old  Testament  witli  those  from 
tho  New.  This  is  true  also  in  some  measure  of  the  second  epistle  boaiit;g  the  same 
name.  The  Ignatian  epistles  are  in  this  respect  remarkably  reserved,  perhaps  out  of 
regard  to  the  Judaizers.  In  Polycarp  «i.lso  the  citations  from  the  New  Testament  are 
tery  prominent.     The  anonymous  lettei  to  Diognetus  represents  still  more  strikingly 


PRACTICAL   EXPLANATION   AND   HOMILETICAL   USE  OF  THE   OLD   TESTAMENT.    5; 

in  this  respect,  an  anti-judaistic  stand-point,  although  there  is  no  necessity  for  im 
puting  to  its  au  .hor  a  Gnostic  antagonism  to  the  Old  Testament.  In  the  Pastor  of 
Hernias  there  are  not  wanting  Old  Testament  allusions,  still  he  is  more  closely  related 
to  the  Old  Testament,  in  his  imitation  of  the  prophetic  forms,  and  in  his  leg.al  vieW; 
than  in  that  living  appropriation  of  it  which  characterizes  the  New  Testament.  The  book 
of  Hermas  points  to  the  great  Christian  apocryphal  literature,  in  which  the  Jewish 
Apocrypha  perpetuates  itself,  and  in  which  indeed  the  most  diverse  imitations  of  the 
Old  Testament  writings  are  continued.  (The  Sybellines,  the  4th  book  of  Ezra,  the 
book  of  Enoch,  and  others.) 

Among  the  Apologists,  Justin  Martyr,  about  the  middle  of  the  second  century, 
appears  as  a  Christian  philosopher  who  was  familiar  with  the  Old  Testament.  ThiH 
is  clear  from  his  dialogue  with  Trypho.  But  also  in  his  Gohortatio  nd  Graecos  he, 
as  also  others  of  the  Fathers,  not  recognizing  the  better  peculiarities  of  heathenism, 
traces  back  the  monotheism  and  wisdom  of  Plato  to  Moses  and  the  propliets.  In  his 
apologies,  which  were  directed  to  heathens,  he  makes  use  of  Old  Testament  prophe- 
cies. Tatian,  notwithstanding  his  Gnosticism,  refers  to  the  Old  Testament.  Theophi- 
lus  of  Antioch  {ad  Autolycwn)  contrasts  the  Old  Testament  account  of  the  creation, 
with  th.at  of  Hesiod  (ii.  13),  in  which,  although  an  Antiuchian,  and  before  that  school, 
he  explains  the  historical  facts  symbolically,  while  retaining  at  the  same  time  the 
historical  sense.  He  continues  the  history  of  Genesis,  and  of  the  Mosaic  system,  with 
constant  reference  to  heathenism.  Generally  speaking,  his  representation  moves 
upon  the  line  of  the  sacred  scriptures  from  the  Old  to  the  New  Testament.  Besides 
the  general  free  use  of  the  Old  Testament  in  the  Fathers,  which  even  becomes  exces- 
sive, in  so  far  as  the  Old  Testament  conception  of  the  cultus,  its  hierarchical  and 
sacrificial  ideas,  and  certain  leg.al  precepts,  have  been  adopted  in  a  more  or  less  ex- 
tern.al  way  into  the  New  Testament  doctrine,  order  of  worship,  and  constitution ; 
there  are  special  portions  made  prominent,  in  which  the  Old  Testament  continues  its 
life  in  the  New  Testament  theology,  and  in  the  cultus  of  the  church.  The  first  of 
these  is  the  manifold  exposition  and  explanation  of  the  work  of  creation,  especially 
of  the  six  days'  work,  by  which  we  oppose  both  the  heathen  dualistic  view  of  the 
world  and  Polytheism.  The  second  is  the  Christian  development  of  the  doctrine  of 
the  kingdom  of  God,  especially  of  the  Messianic  prophecies.  The  third  is  the 
Christian,  human,  pastoral,  and  catechetical  development  of  the  decalogue.  The 
fourth  is  the  transmission  of  the  Old  Testament  Psalmody  in  the  New  Testament 
Hymnology  and  Cultus  of  the  Church.  To  these  we  must  add  th.at  allegorical  method 
of  exposition,  which  culminated  in  the  Alexandrian  school,  by  means  of  which  the 
Christiiin  consciousness  appropriates  to  itself  and  reproduces  in  a  Christian  way  the 
whole  contents  of  the  Old  Testament.  Finally  the  culture  of  the  biblical  method 
and  style  of  preaching,  under  the  influence  of  the  Old  Testament,  in  connoction  with 
the  Greek  and  Roman  rhetoric.  As  to  the  first  point,  Clemens  of  Alexandria  li.ad 
in  view  a  commentary  upon  Genesis.  There  was  a  work  of  Tertullian,  now  lost, 
npon  Paradise.  About  the  year  196  Candidus  wrote  upon  the  hexwuieron.  Besides 
a  work  upon  Genesis,  Hippolytus  published  several  works  upon  the  Old  TestamcBt 
scriptures.  Origen  prepared  a  commentary  npon  Genesis,  and  also  a  series  of  mystical 
homilies  upon  the  same  book,  as  also  upon  a  large  number  of  other  biblical  books. 
Cypiian  published  a  song  upon  Genesis.  Victoriiius,  about  290,  wrote  a  Tractatus  dt 
Fahrica  mundi.  Methodius,  about  the  same  time,  CommenUirii  in  Genesin.  Hie 
racns  (the  heretic),  in  302,  Lucubrationes  in  Hexcemeron.     Eustathius,   325,  Com 


5B 


INTRODUCTION  TO  THE  OLD  TESTAMENT. 


meiitarius  in  Sexwmeron.  James  of  Edessa,  about  the  same  time,  HexoBmeron  aa 
Constant inani.  Basil  the  Great,  about  370,  nine  Homilies  upon  tlie  six  days.  His 
brother  Gregory  of  Nyssa  also  wrote  upon  the  six  days'  work.  About  374,  Ambrose 
wrote  six  books  upon  the  same  theme.  Jerome,  towards  the  end  of  the  4th  century, 
prepared  questions  upon  Genesis.  Chrysostom  wrote  67  Homilies  upon  Genesis. 
Augustine  wrote  upon  Genesis  in  many  of  his  works.  These  works  show  clearly  how 
important  Genesis,  the  doctrine  of  the  creation,  the  statement  of  the  six  days'  work, 
appeared  to  the  Fathers,  in  their  controversies  with  heathenism. 

That  the  explanation  of  the  ten  commandments  was  in  like  manner,  next  to  the 
gradually  perfected  apostles'  creed,  one  of  the  oldest  branches  of  Christian  catechet- 
ical instruction,  needs  scarcely  any  proof. 

The  idea  of  one  prevailing  view  of  the  Old  and  New  Testament  kingdom  of  God 
appears  already  in  the  apology  of  Theophilus  of  Antioch.  The  Chronography  of 
Julius  Africanus,  the  Chronicon  of  Eusebius  of  Cesarea,  as  well  as  his  arrangement 
and  demonstration  of  the  gospel,  lay  a  wider  foundation  for  the  same  idea.  The  great 
work  of  Augustine,  De  Civitate  Dei,  belongs  here,  as  also  the  sacred  history  by  Sulpi- 
tius  Severus,  and  generally  the  prevailing  character  of  the  historical  statements  or 
chronicles  of  the  West,  running  down  through  the  middle  ages,  since  they  all  go 
back  to  the  Old  Testament  and  even  to  Adam. 


As  to  the  importance  of  the  Old  Testament  Psal- 
ter, and  its  history  in  the  Christian  Church,  com- 


pare   Otto    Straus  :    The  PaaUer  as  a  Song  and 
Prayer  Book.     A  historical  tractate.     Berlin,  1859. 


Through  the  allegorical  explanation  of  the  scripture  in  the  Alexandrian  School, 
and  still  more  in  the  middle  ages,  the  entire  Old  Testament  assumed  a  New  Testa- 
ment form  and  meaning,  as  to  the  inner  Christian  life  and  spiritual  experience,  while 
at  the  same  time,  as  to  the  organization  of  the  church  and  the  cultus,  the  New  Testa- 
ment became  simply  a  new  publication  of  the  old. 


On  the  Mediaeval  exposition  of  the  scriptures, 
compare  TTie  A  Uegorical  Explanation  of  (he  Bible, 
especialli/  in  Preaching,  by  Von  Mogelin  (1844). 
Elster  :  The  Exegetical  Theology  of  the  Aliddle  Ages 
(1855).  Tholdck:  The  Old  Testament  in  the  yew, 
4th  edition  ^1864).  J.  G.  Rosesmuller  :  History 
of  Interpretation  in  the  Christian  Church  (1795- 
1814).  Meter  :  Gesehichte  der  Schriflerkldrung, 
5  vol.  1802-1899.  Sciiuler:  Gesehichte  der  Ver- 
Snderung  dee  Geschmackes  in  Predigen,  1792.     For 


the  critical  and  theological  exposition  of  the  Old 
Testament  generally,  consult  M.  BAnMOARTEN :  Com- 
mentary upon  the  Old  Testament,  the  General  Intro- 
duction to  the  Old  Testament.  [See  also  upon  the 
use  of  tlie  Old  Testament  in  the  New.  Fairbairn: 
Typology,  2d  edition,  aud  Hermeneutical  Manual. 
Alexander,  W.  L.  :  Connection  and  Harmony  of  tht 
Old  and  New  Testament.  London  (1853).  Pri- 
DEADx:  (Ponnection,  new  ed.  London  (1866). — 
A.  G.] 


The  mediaeval  mystics  especially  gave  the  widest  limits  to  the  letter  of  the  Old 
Testament,  and  brought  out  into  the  light  the  multiplicity  of  the  ideas  lying  at  its 
root,  as  they  rightly  conjectured,  through  the  theory  of  the  fourfold  sense  of  scrip- 
ture. 

Littera  geata  docet,  quid  credos  allegoria, 

Moralis  quid  agas,  quo  tendas  anagogia. 

The  Song  of  Solomon  was  a  favorite  book  for  spiritual  exposition,  even  in  the 
time  of  the  Father?.  It  was  still  more  so  during  the  middle  ages,  and  has  retained 
its  position  in  the  field  of  homiletical  and  ascetic  literature  to  this  day.  The  cats 
logue  of  tlie  literature  of  this  book  alone  would  make  a  small  volume. 


PRACTICAL  EXPLANATION  AND   HOMILETICAL  USE   OF  THE  OLD  TESTAMENT.    5a 

There  has  lately  been  republished :  The  word*  of  St.  Bernard  upon  the  Song  ;  German,  by  Fern 
bacber,  1862. 

The  exposition  of  the  Bible  was  generally,  during  the  middle  ages,  to  a  great  ex 
tent  practical,  or  designed  for  edification,  and  this  indeed  for  the  most  part  in  a  mys- 
tical way.  This  was  true  even  with  the  expositions  of  the  scholastics.  This  is  in 
accordance  with  the  practical  direction  of  the  middle  ages,  with  the  ignorance  of  the 
riginal  languages,  with  the  prevalence  of  dogmatics  and  church  institutions  and 
laws,  and  with  that  resulting,  repressed  respect  for  the  Holy  Scriptures.  Gregory 
the  Great,  in  this  |)oini  of  view,  opens  the  middle  ages,  when,  after  the  canon  of  Origen 
as  to  the  threefold  sense  of  scripture,  he  composed  his  Moralia  in  Jobwn,  after  hav- 
ing provided  in  a  collection  of  excerpts  (Procopius  of  Gaza  about  520  ;  Primasius  of 
Adrymettum  about  550  ;  Aurelius  Cassiodorus  after  562),  the  so-called  Catenifi  for 
a  necessary  aid  to  the  learned  exposition  of  the  scripture.  Isidorus  of  Hispalis,  the 
venerable  Bede,  and  others,  follow  later.  A  certain  peculiarity  attaches  itself  to  the 
British  method  of  exposition,  as  it  was  founded  by  the  Archbishop  Theodore  ol 
Canterbury ;  to  the  German  exposition  as  it,  e.  g.,  is  represented  in  the  Saxon  Evan 
gelical  poetry  of  Heliand  ;  and  later  to  the  French  and  German  mystics,  who  take 
their  origin  from  the  mystical  writings  of  the  Pseudo-Dionysius.  The  clear  reference 
of  the  Holy  Scriptures  to  the  inner  life,  especially  as  a  contemplative  life,  may  be  re- 
garded as  the  great  acquisition  of  the  middle  ages. 

This  prajtical  exposition  of  the  Scriptures,  it  is  true,  as  practised  by  Claudius  of  Turin, 
Alcuin,  Paul  Warnefried,  Rabanus  Maurus,  Christian  Druthmar,  Peter  Lombard, 
Cardinal  Hugo,  Abelard,  John  of  Salisbury,  Thomas  Aquinas,  Albertus  Magnus,  but 
especially  by  the  mystics  Bernard  of  Clairveaux  and  his  followers,  was  used  for  the 
advantage  of  priestly  and  monkish  classes. 

Meanwhile  the  reformation  of  the  exposition  of  the  Scriptures  was  prepared  dur- 
ing the  middle  ages.  It  must  first  of  all  be  brought  back  to  the  original  languages 
and  the  grammatical  sense.  The  learned  Jews  of  the  middle  ages,  with  their  lin- 
guistic studies  and  expositions  of  the  Old  Testament,  provided  for  this  return  (Aben 
Esra,  Jarchi,  Kimchi,  and  others).  As  to  the  New  Testament,  whose  learned  expo- 
sition in  the  spirit  of  Chrysostom,  Qilcumenius,  Theophylact,  and  Euthymius  Ziga- 
benus,  had  prosecuted,  that  human  learning,  transplanted  from  Greece  to  the  West, 
and  awakened  and  cultivated  in  the  West  itself,  served  the  same  purpose  which  the 
labors  of  the  Jews  did  for  the  Old  Testament.  Thus  there  was  prepared,  since 
Nicholas  of  Lyra  (who  died  about  1340),  Wicliffe,  Huss,  with  Laurentius  Valla, 
Reuchlin,  Erasmus,  a  scientific  exposition  of  the  Scriptures,  which  began  at  once  by 
its  critical  process  to  free  itself  from  mediaeval  traditions. 

But  the  exposition  of  the  Scriptures  must  at  the  same  time  be  made  popular,  and, 
in  tlie  form  of  Bible  readings,  sermons,  catechisms,  household  instructions  and  training, 
be  introduced  among  the  people.  Besides  a  few  great  popular  preachers  (Berthold, 
the  Franciscan,  1272,  John  Tauler,  1361,  Vincentius  Ferreri,  1419,  Leonard  of  Utino, 
1470,  and  others),  the  pious  sects  of  the  middle  ages,  especially  the  Waldenses,  and 
the  well-known  forerunners  of  the  Reformation,  labored  to  secure  this  result. 

The  last-mentioned  class  prepared  that  introductory,  profound,  and  scientifia 
)sposition  of  Scripture  in  which  the  Reformation  arose,  and  through  which  alone 
it  could  8U'>cessfully  assert  that  full,  new  unveiling  and  revelation  of  the  Holy  Scrip 
ture  as  it  lived  in  the  heart,  the  word  of  justification  by  faith,  and  thug  established 
its  sole  authority  in  matters  of  faith. 


50  INTRODUCTION   TO   THE   OLD   TESTAMENT. 


With  the  great  reformers,  that  introductory  exposition  of  the  Bible,  purified 
through  its  critical  processes,  brought  back  to  the  grammatical  and  historical  sense, 
while  at  the  same  time  mystical  and  inward,  on  one  side  learned,  on  the  other  popular 
first  entered  into  the  popular  life,  however  the  fetters  of  ecclesiastical  exegetical 
tradition  may  have  restrained  the  freedom  of  individuals.  This  exposition  in  its 
scientific  aspect  led  to  a  new  construction  of  the  entire  theology,  in  its  ecclesiastical 
aspect  to  the  laying  anew  all  the  foundations  of  church  institutions  and  order,  in 
its  popular  aspect  to  the  production  of  countless  sermons  and  hymns.  Flaccus  lUyr- 
icus  reduced  these  acquisitions  to  their  rules  in  the  first  protestant  Hermeneutics  in 
his  Clavis  Seripturce  Sacrce,  1567. 

From  this  time  onward  the  history  of  the  exposition  of  the  Scriptures  is  so  com 
prehensive  that  we  can  only  describe  it  after  its  periods.  To  the  period  of  the  Re- 
formation, in  which  the  prevailing  principle  was  the  Anodogiajidei,  and  during  which 
the  Lutheran  Exegesis  struck  into  a  synthetical  and  critical  direction,  and  the  Re- 
formed into  an  analytical  and  practical,  succeeded  at  first  the  period  of  interpreta- 
tion according  to  the  Orthodox  symbols,  and  in  which  the  different  confessions 
shaped  and  determined  the  exegesis.  This  period  extends  through  the  ultra-critical 
exegesis  of  the  Unitarians,  and  partially  also  that  of  the  Arminians,  and  through  the 
allegorical  exposition  both  of  the  Catholic  and  of  the  Protestant  mystics  (Madame 
Guion,  Antoinette  Bourignon,  Jacob  Boehnic),  which  here  again,  as  in  the  middle 
ages,  forms  the  side-stream  to  the  new  scholastic  main  current.  This  last  tendency 
passed  over  partially  into  the  subjectively  practical  pietistic  school,  whose  principle 
of  interpretation  was  the  word  of  God,  the  word  of  personal  salvation,  as  the  seed  of 
person.ll  regeneration.  The  Lutheran  interpretation,  as  it  was  pre-eminently  dog- 
matic, was  ever  seeking  to  find  the  New  Testament  dogmas  in  the  Old  Testament, 
i.  e.,  it  distinguished  less  accurately  the  times.  The  Reformed,  with  a  more  correct 
estimate  of  the  historical,  distinguished  definitely  times  and  economies,  and  found, 
therefore,  in  the  Old  Testament  the  typical  profigurations  of  the  New,  but  fell  also, 
in  the  Cocceian  school,  into  a  typology  which  knew  no  rules,  or  into  allegorical  fan- 
cies and  excesses.  This  distinction  was  reversed  in  their  views  of  the  law.  Luther 
made  the  opposition  between  Moses  and  Christ  too  great,  while  Calvin  suffered  him- 
self to  be  influenced  by  the  Mosaic  system  even  in  questions  of  ecclesiastical  law.  For 
the  orthodox  the  Bible  was  a  mine  of  dicta  probantia,  for  the  mystics  it  was  a  record  of 
a  visionary,  inspired,  mysterious,  all-pervading  view  of  the  world.  Pietism  strove 
to  unite  these  in  its  method  of  interpretation. 

That  Rationalism,  in  its  period,  has  both  corrupted  and  promoted  criticism,  has 
made  exegesis  more  shallow  and  superficial,  while  it  has  made  it  more  pure  and 
simple,  has  both  falsified  and  uprooted  scripture  doctrine  in  its  reference  to  life,  as  it 
has  developed  it  practically  and  morally,  is  now  confessed,  i.  e.,  it  is  confessed  that  it 
forms  in  one  total  representation  a  revolution  of  unbelief,  and  a  reform  of  the  believ- 
ing consciousness.  But  if  it  advances  from  that  grammatical  historical  principle,  illy 
understood  (since  the  bibliqal  letter  was  not  seen  in  its  peculiar  depth,  the  biblical 
facts  or  persons  in  their  complete  originality),  to  the  last  destructive  results  of  the 
pseudo-criticism,  so  also  it  has  in  its  interchange  with  supernaturalism  from  the  same 
principle,  correctly  understood,  wronglit  a  more  profound  exposition  of  the  scripture, 
according  to  the  fundamental  principle  of  scripture.  It  has  introduced  the  Christ olog- 
ical  explanation  of  the  scripture,  which  forms  the  living  centre  of  the  present  exposi- 
tion of  the  Bible.     However,  it  har  not  interrupted   the  flow  of  biblical  investignlior 


rKAOTlCAL  EXPLANATION  AND  HOMILETICAL  D3E   OF  THE   OLD   TESTAMENT,     fl] 


and  exposition,  but  urged  it  on  more  rapidly,  since  it  was  animated  by  the  idea,  that 
the  doctrine  of  the  Bible  would  prove  the  most  efficient  means  of  overthrowing  th« 
churchly  dogmatics.  A  striking  testimony  for  the  extraordinary  activity  in  the  inter- 
pretation of  the  Scriptures,  from  the  Reformation  until  our  own  time,  is  found  in  th« 
commentaries,  the  collections  of  sermons,  concordances,  systems  of  biblical  theologr 
and  especially  the  Bibleworks,  which  are  now  appearing  so  rapidly. 


Catalogues  of  collected  Bibleworks,  exegetical  and 
bomiletical,  maj  be  seen  in  Walch  :  BMinlheca  theol. 
vol.  iv.  p.  181.  Winer:  Handbach  der  iheologhchen 
IMeratur,  i.  p.  186.  The  Supplement,  p.  11.  Danz, 
p  134.  In  Starke:  Biblework  we  find  named  as  his 
predecessors  the  Bibleworks  (Lutheran)  of  BI'.ne- 
MANN,  Cramer,  Dietrich  Veit,  Xicolaus  Hasics, 
Joachim  Lanre,  Horch  (Mystical  Bible,  Marbuigh), 
Olearius,  the  two  Osianders,  Zeltner  (Reformed), 
Castellio,  Tremellics,  Piscatue,  Tossands  (Cath- 
olic), Walafried  Strabo,  Lyra,  Padlcs  a  Sancta 
Maria.  Further,  the  Ernestine  Bible,  theVViirtemberg 
Summarien,  Die  Tiibingische  Bibel,  under  the  direc- 
tion of  Matthew  Pfaff  (Lutheran). — Reformed  works : 
Die  Berleburgische  Bibel,  the  English,  Belgio,  Ge- 
nevan (with  notes  by  Maresics)  Bibles.  Das  Deut- 
Bche  Oder  Herborn'sche  Bibelwerk. — Besides  these. 
Hall:  Practical Applicaiions,'FTi\heT^sc\iC  Parallel- 
bibel,  Il'enii  thesaums.  Also  a  series  of  speci.il 
Bibleworks  upon  the  New  Testament.  Hedinoer, 
Majus,   Muller,   Qoesnel,   Zeisios.      Of  modern 


Bibleworks  we  name:  Von  Hetzel  (10  Theile,  fSO 
-1791),  with  2  Theile  iiber  die  Apokryphen  (von 
Fdhrmann  in  seinem  Handbuch  der  theolng.  Literatuf 
ungiijixtig  beurtheilt).  Altenburger  Bibel-Commeu 
tar  fiir  Prediger,  1799  (von  einem  Verein  von  Pre 
digern).  Those  of  Oertel,  Fischer,  and  Wohl- 
fahrt.  Dinter  and  Brandt.  Also  the  list  in  Lange 
Biblework,  Mattheic,  Am.  ed.  p.  19.  For  the  great 
number  of  works,  preparatory  to  the  Holy  Scriptures, 
Lexicons,  Concordances,  and  similar  aids,  see  Danz 
and  Winer.  Lange:  Matthew,  Am.  ed.  pp.  IS,  19. 
English  Bibleworks  :  Nelson  :  Antideistic  Bible. 
Burnet:  Xew  Testament.  Henry:  Exposition  [in 
England,  the  general  commentaries,  by  Poole,  Gill, 
the  two  Clarkes,  S.amuel  and  Adam,  Patrick  Lowth, 
and  Whitby,  Scott,  Burder,  and  others  of  less  note. 
In  this  country  the  literature  is  rich  in  special  com- 
mentaries, wliile  there  are  no  general  commentaries, 
unless  we  include  in  the  teim  popular  works,  like 
that  published  by  the  American  Tract  Society. — A. 
G.] 


The  practical  exposition  of  the  Scriptures  was  limited,  in  the  Lutheran  church  by 
the  order  in  which  they  were  read  in  the  church  service,  in  the  Reformed  by  its  stronger 
dogmatic  tradition.  But  in  the  end  the  more  profound  view  of  the  Analogia  Jidei 
there,  and  of  the  Analogia  scripturae  here,  led  to  the  great  reform  in  biblical  criticism, 
exposition,  theology,  preaching,  and  catechetical  instruction,  which  places  us  to-day 
on  the  very  threshold  of  a  new  epoch.    (See  Remarks,  §  1.) 

Recently  the  study  of  the  Old  Testament  centres  again  upon  Genesis,  the  Mosaic 
records  of  the  creation,  the  six  days;  since  the  conflict  with  modern  unbelief,  for  the 
defence  of  these  principles  of  the  kingdom  of  God,  which  are  here  laid  down  in  the 
beginning  of  the  Scriptures,  must  be  met  and  settled  here. 


For  the  literature:  .5feLcDwiG;  Ueber  die  prak- 
tische  Atmlegunff  der  heilic/en  Schrift,FranM}ivt,  1859. 
Dickinson  :  Phi/sica  vetus  et  vera,  sive  tractatu»  de  na- 
turali  veritate  Nexaemeri  mosaici,  London,  1702. 
[The  works  of  Hitchcock,  Hugh  Miller,  Dana,  J. 
Pyk  Smith.  The  Bridgewater  treatises.  Lord,  the 
articles  in  the  Bibliotheca  sacra,  urging  the  view  of 
Prof.  Gcyot.  7%e  Commentary  on  Genesis,  by  Ja- 
50Brs.     Wiseman  :  Lectures.     Tatlkr  Lewis  :  Six 


Days  of  Creation,  and  The  Bible  and  Science 
MtjRPHY:  Bible  and  Oeology.  Pattison  :  The  Earth 
and  the  Word.  Kurtz  :  Bible  and  Astronomy. 
Sdmner  :  The  Records  of  the  Creation.  Birks  :  On 
die  Creation.  Hancock  :  On  the  Deluge.  The  con- 
troversy, started  by  Golenso,  has  already  been  fruitful 
in  its  literary  results.  See  Mahan  :  the  spiritual 
point  of  view.  Green;  The  Pentateuch  vinditMai 
(against  Colenso). — A.  G.] 


«2 


INTKODUCTION  TO  THE  OLD  TESTAMENT. 


THIRD  DIVISION. 

THEOLOGICAL  AND  HOMILETICAL  LITERATURE 
UPON  THE  OLD   TESTAMENT. 


See  Lanoe  :  Matthew,  Am.  ed.  pp.  17,  18.  For  the 
older  literature  consult  the  catalogue  in  Starke: 
BiUework,  the  appendix  to  the  fifth  part,  entitled 
General  register,  &e.,  pp.  l^l.  Also  Heidegger:  £n- 
chiridion,  \>p.  16,  16.  Waloh:  Bibliotheca  theolog. 
Tol.  iv.  p.  205.  Fdhrmann  :  Haiidbuch  der  theolog. 
Literatur,  li.  p.  3.  Danz  :  Worterbwch,  p.  938,  Supple- 
meut,  p.  10.  Winer:  i.  p.  67,  Supplement,  p.  31. 
Hagenhach  :  Ene.yclopadie,  p.  176,  to  which  is  added 
the  literature  of  biblical  Philology,  p.  122.  Compare 
also  a  sketch  of  a  history  of  Old  Testament  exegesis 
in  Bleek  :  Einleitung,  p.  129.  KuRTZ  :  History  of 
the  Old  Testament,  p.  62.  De  Wette  :  Einleitung, 
p.  159.  [See  also  the  comparatively  full  lists  of  the 
older  literature,  given  in  Horne  :  Introduction,  and 
the  partial  lists  in  Kitto  :  Cyclopedia,  and  Smith  ; 
Bible  Dictionary,  Davidson  :  Hermeneutics,  the  his- 
torical part. — A.  G.] 

1.  Introduction.— De  Wette,  Haevernick, 
Bleek,  Stakhelin  (1862). — Special  critical  works. 
Stakhelin  :  Kritische  Untersuchu7igen  uher  den  Pen- 
tateuch, Joshua,  Judges,  Samuel,  Kings  (1843).  Koe- 
Nio:  Alttestamentliche  Studien,  1.  Heft:  Authentic 
desBuches  Josua(1836);  2.  Heft:  Das  Deuterono- 
mium  uud  der  Prophet  Jeremias  (1839).  Also  G.  A. 
HAnFF,  RiF.HM,  Caspari  :  Contributions  to  the  intro- 
duction to  Isaiah.  Henqstenberg  :  fieft-ai^e.  Geiger 
(Jew) :  Urschrift  und  Uebersetzungen  der  Bibel,  &c. 
(1857).  [DkYiviSOii:  Introduction.  McDonald: /ti- 
Iroduclion  to  the  Pentateuch.  The  Introduction  to 
Baumgarten:  Commerdary — in  the  1st  vol.  Hamil- 
ton: The  friend  of  Moses. — A.  G.] 

2.  General  examination  of  the  Old  Testa- 
ment.--CiiAPPLiis,  L.auganne(1838).  Koiildruegge, 
Elberfeld  (1858).  Boehner,  Ziirich  (1859).  Fried- 
rich,  GoMPACH,  Westermeyer,  Schaffhausen 
(1860). 

3.  More  general  Commentaries.  —  Kurzge- 
fasstes  exegetisehes  Jlandhuch,  by  HnziG,  IIirzel, 
Olbhaiisen,  Thenids,  Knobel,  Bertheab,  &c. 
(Leipzig,  1841,  ff.,  embraces  also  the  Apocrypha). 
The  Commentary  now  in  progreBS  by  Keu.  and 
DKLITZ9JB.  For  special  commentaries  :  sec  Lance: 
Sfattheu,  Am.  ed.  p.  19.  [Besides  those  referred 
(o,  there  may  be  consulted :  On  the  Old  Testament, 
on  Genesis,  and  the  Pentateuch :  Bonar,  Cum- 
MINOH,  Gkavkh,  Hamilton,  Jacodds,  Jamieson, 
Mi.-HPHV    Wordsworth. — Also  Abbott:   On  Jonah. 


BiRDGES :  On  Proverbs  and  Ecclesiastes.  Rev.  J 
Bcrrodghs:  On //b»ea.  Bi:rrows:  Otit/ie  Song.  Ca 
RTL:  On  Job.  Davidson:  On  Esther.  Drake:  On  Jo 
nah  and  Hosea.  Greenhill  and  Gdtbrie:  On  Ene 
kiel.  Horslev  :  On  the  Psalms.  Moore  :  On  the  Pro 
phets  of  the  Restoration.  Tregklles  :  On  Daniel 
Young  :  On  Ecclesiastes. — A.  G.] 

4.  Bibleworks. — Ehrmann  :  The  five  books  of 
Moses  down  to  Esther  (1733).  Michaelis  :  Transla- 
tio7t  of  the  Old  and  New  Testament,  with  explanations. 
Berger  and  Augusti  :  Praktische  Einleit.  in's  Altf 
Testament  (1799).  Bleckert  :  Das  Oesetz  vnd  die 
Verheissiiiig {1S52).  PnitippsoN  :  Die  heilige  Schrifl 
in  deutscher  Uebersetzung,  &c.  3d  ed.  (1862).  The- 
saurus biblicus,  1  Dan.,  Suesskind  (1856).  General 
Bibleworks,  Lange  :   Matthew,  Am.  ed.  p.  19. 

6.  Works  embracing  the  principal  points  io 
question. — a.  TTie  kingdom  of  God  ;  Jewish  History : 
JosT  (1859).  Dessacer  (1862).  Da  Costa  (1855). 
Chr.  Hofmann.  Kdrtz:  Sacred  History  of  the  Old 
Covenant.  Hofmann  :  Weissagung  und  Erfullung. 
BiiEHRiNQ  (1862).  [Edwards:  History  of  Redemp 
tion.  Alexander  ;  History  of  the  Israelitish  Nation. 
Blakie:  Bible  History.  Coe:  Sacred  History  and 
Biography,  London,  1860.  Fleetwood:  History  of 
Ijie  Bible.  Kitto,  Johnston  :  Israel  in  the  World.  6. 
Smith:  Hebrew  People.  Utahley  :  History  of  the  Jew 
ish  Church. — A.  G  ] 

6.  The  History  of  the  kingdom  of  God. — 
WiiATELY  :  Kingdom  of  Christ.  Histories  of  the  king- 
dom of  God,  by  Hess,  Zahn,  Brakm,  and  others. 
Structure  of  General  History,  by  Weitbrecht,  Eh- 
renfeuchter,  Etth,  and  others.  Apelt  :  Die  Epochen 
der  Oeschichte  der  Menschheit.  (The  Gospel  of  the 
Kingdom,  Leipzig.)  Ehrlich  :  Leitfaden  fiir  Vor- 
lesnngen  iiber  die  Off'enbarnng  Gottes  (1860).  Lisco 
(1830).  Kalkar  (1838).  Kircher  (1845).  Apel 
(I860).  Cairo  and  Lctz  (1858).  Thecrer(1862).— b. 
Christology.  Naeoelsbach:  Der  Gottmensch,the(\m- 
damental  idea  of  Revelation  in  its  unity  and  historical 
development  (1853).  Trips:  Die  Tluophanien  in  the 
historical  books  of  the  Old  Testament  (1858).  Badb 
Christoloqie  des  Altcn  Testaments.  Sciioi.z  :  Hand- 
bueh  der  'Ilieologie  des  Alten  Bundes  (1S61).  Theo- 
logia  dogmatics  Judaiorum  brevis  Expositio,  by 
RoEiii.  Bkrthoi.iit:  Christologia  Judaiorum.  Ew. 
ALD,  Henostenberg,  Hofmann,  Coquerkl,  Ldt«, 
Stkudel,  Okmi.er,  IIak.vernick.    Mayer    Die patri 


THEOLOGICAL   AND   HOMILETICAL   LITERATURE   UPON   THE   OLD   TESTAMENT.     03 


archd/ischen  Verheissungen  und  Mesxianischen  Psal- 
men.  HiTZiG:  Die  prophetischen  Biicher  des  Alten 
Testaments  (1854).  Sohegg;  Die  kleinen  Propheten 
(1854). — c.  Messianic  ti/pes.  Kanne  :  Christus  im  Al- 
ten Testament.  HiLLER  ;  Die  Reihe  der  Vorbilder  Jesu 
Christi  im  Alien  Testament,  new  ed.  by  A.  Knapp. 
Lisco :  Das  Ceremonial gesetz  des  Alten  Testaments 
(1S42).  Baeur  :  Sipnbolik  (\SS1).  Baf.hr.  Salo- 
monische  Tempel, — also  Kurtz,  Fkiedricm,  Sarto- 
Eins,  Keil,  Kliefoth,  and  others. — A  more  partic- 
ular leference  will  be  made  in  the  Biblework  upon 
Leviticus.  [Fairbairn:  Topology.  Marsh  :  iecteres, 
and  works  of  less  note  and  importance.  Matthews, 
Keach,  J.  Taylor,  Gould.-A.  G.] — d.  Messianic  pro- 
phecies. 'Sev:ton:  Lecture  on  the  Prophecies.  K(ESter, 
Knobel,  EwALD,  Tholitck.  Staehelin  :  Die  Messia- 
mschen  Weissagungen,  &c.  (1847).  Meinertzhagen  : 
Vorlesungen  iiber  die  Chriatologie  des  Alten  Testa- 
ments (XHi?,).  Reinke:  Die  Messianischen  Psalmen 
(1857). — Die  Weissagungen(\66'i). — Henostenberg  : 
Christologij,  2d  ed.  Baur:  History  of  tlie  Old  Tes- 
tament Prophecy  {1861).  [Smith:  Scripture  testimony 
to  the  Messiah ;  Magek  :  On  the  Atonement ;  Faber  : 
On  the  Prophecies ;  Warburton  ;  Divine  Legation; 
Hdrd  :  Introduction  to  the  Study  of  the  Prophets  ; 
Jones  :  Lecttires  ;  Graves  :  Lectures  on  the  Penta- 
teuch;  McEwen:  Essay  ;  Samuel  Mathers:  On  the 
figures  and  types  of  the  Old  Testament:  KiDD :  Chris- 
tophany;  Steward  :  Mediatorial  Sovereignty  ;  Turn- 
bull:  Theophany. — A.  G,] 

1.  Principal  writers  of  recent  times J.  D. 

Michaelis,  Rosenmullkr,  Dathe,  Meurer,  J.  J. 
Hess  :  Of  the  kingdom  of  God  (1774-1791).  Heng- 
Btenberg  :  Chnstology;  Beitrage  ;  Authenticity  of  the 
Pentateuch  ;  of  Daniel ;  Books  of  Moses  and  Egypt  ; 
History  of  Balaam  and  Ms  prophecy  ;  on  the  Psalms  ; 
work  upon  the  sacrifices  ;  on  Job  ;  Ecclesiastes  ;  the 
Song  of  Solomon ;  and  a  work  upon  the  Apocrypha. 
Ewald:  History  of  the  people  of  Israel ;  Poetical 
book ;  Prophets  ;  Jahrbucher  der  biblischen  Wissen- 
tchaft,  11  vols.  Umbeeit  :  Praktischer  Commentar 
zu  de?.  Propheten.  Hopfeld  :  Die  Genesis ;  die  Psal- 
men. Delitzsch  :  Genesis ;  Psalms ;  Song  of  Solo- 
mon. Baumgarten  :  Commentary  upon  Pentateuch 
and  Zachariah.  [On  Genesis:  Bush,  Hackett,  Jaco- 
bus, —  on  Psalms :  J.  A.  Alexander,  —  on  Job  : 
Barnes,  CoNA  NT, — on  Proverbs:  M.  Stuart,  Bridges, 
—on  the  Song:  Burroughs, — on  Ecclesiastes :  Young, 
— on  Isaiah :  Barnes,  Henderson,  Drechsler,  Alex- 
ander,— on  Ezekiel :  Haevernick,  Fairbairn, — the 
minor  Prophets:  Henderson,  Percy,  Moork. — A.  G.] 

■S.  Sermons  upon  Old  Testament  Books S. 

Fdbbmann  :  Handbuch,  p.  263.  Hohnbaum  ;  Prcdig- 
(«n,  2  vols.  (1788-1789).  Beyer:  Die  Geschichte  der 
Urwelt  in  Predigten,  2  vols.  (1795).     The  History  of 


Israel  in  Sermons  (1811).  Predigten,  von  Sturm 
(1785).  [Graves:  Lectures  on  Pentateuch.  Ful 
LER :  Discourses  on  Genesis.  Lauson  :  Lectures  on 
Ruth  a7id  Esther.  Scott  :  Lectures  on  Daniel.  Mc 
Duff:  On  Elijah.  Norton  and  Chandler:  On  David. 
Blunt  :  On  Abraham  ;  and  a  very  wide  literature  of 
this  kind  in  the  works  of  the  older  English  divine*, 
—A.  G.] 

9.  Homiletical  and  practical 'writings  on  th* 
Old  Testament. — Beykr  :  Predigten,  an  attempt  to 
guard  the  unlearned  against  the  attacks  of  enemies 
and  scoffers.     Bender  :   Old  Testame/it  examples  in 
S«i-mo««,  3  vols.  (1857-1858).     Gollbard:  Outlines 
of  sermons  upon  the  historical  books  of  the  Old  Tes- 
tament (1854).  W.  HoFMANN:  Predigten,  vols.  4  and 
5.     F.  W.  Krummacher  :  Neue  Predigten,  book  of 
the  advent  (1847).     H.  Arndt:    Christus  im  Alten 
Bunde    (1861).      G.    D.  Krummacher:    Predigten. 
Emil    Krummacher:     Gideon,    der    Richter   Israeli 
(1861).  Natorp:  Predigtenvhei- das Buch Ruth (\mS). 
Akndt:   Der  Mann  nach  dem  Herzen  Goftfs  (1836). 
DissKLHOF  (1859) :    Upon  Saul  and  David.     Baum- 
garten: David  der  Konig  {\8&2) ;  Introduction  to  the 
book  of  Kings,  Halle  (1861).     Paulus  Cassel:  Ko- 
7iig  Jeroboam  (1851).    F.  W.  Krummacher:  Homilies 
upon  Elijah  and  Elisha  [published  by  Tract  Society, 
N.  Y.— A.  G.].     Diedrich:  Das  Buch  Hiob  (1858). 
Ebrard:   The  same.     The  Psalms,  by  J.  D.  Frisch, 
new  ed.  (1857).    Burk:  Gnomon  Psalmorum  (11  6i>). 
Oetinger:  Die  Psalmen  Davids,  newly  revised  (\86(>). 
Veillodter:  Predigten  (1820).  Iken;  Trostbibel  far 
Kranke,  in  einem  passe7iden  Auszug  aus  den  Psalmen 
(1835).     Psalmen  von  Thalhofer  [Catholic]  (186(i). 
Taube  and  Gcenther  :  On  the  Psalms.  Hammer:  Di» 
Psalmen  des  Alten  Testaments  ;  The  words  of  St.  Ber- 
nard upon  the  Song  (1S62).     F.  W.  Krummacher, 
Jahn,  Maydorn  :  Das  Hohe  Lied.  W.  Hofmann  :  Die 
grossen  Propheten,  explained  in  the  u^itings  of  the 
Reformers.    Schroeder  :  Die  Propheten  Hosea,  .Joel, 
Amos,  iiberselzt  und  erldutert.     Diedrich  :   Daniel. 
Hosea,   Joel,    Amos,    briefly    explained   (1861).     J. 
ScHLiER  :  Upon  the  Minor  Prophets.     Lavater  :  Pre. 
digten  iiber  das  Buch  .Jonas.     Brieger  :   The  53d  Ch, 
of  Isaiah  (1858).  Rinck:  Der  Prophet  Haggai  (1851) 
[Chandler:  Life  of  David;  Hall:  Contemplations; 
Faber  :   Horae  Mosaicae  ;   Ryder  :   Family  Bible ; 
Blunt  :  Coincidences  of  the  Old  and  New  Testament. 
The  Royal  Preacher.  Hamilton.    One  of  the  volumes 
in  Edwards'  works  contains  suggestive  notes  upon 
various    passages.     Guthrie:    Go.'spel    in    Ezekiel. 
Brown:  Evenings  ivith  the  Prophets.   Burt:  Redemp 
lion's  Datvn.     Caldwell:    Lectures  on  the  Psalms 
Chalmers  :  Daily  Readings.    Ccmmings,  Kitto,  Hun- 
ter:   Sacred  Biography.     Maurice:  Prophets  ciuJ 
King'      Patriarchs  and  Lawgiver!. — A.  G.j 


M 


INTRODUCTION  TO  THE  OLD  TESTAMENT. 


Remark. — The  literature  upon  Genesis,  and  io  a  great  measure  for  the  Pentateuch,  will  be  found  m 
the  special  Introductions. 


10.  Apocrypha.  —  Beckhaus:  Bemerkungen 
iber  den  Gebrauch  der  apokryphischen  Bucher. 
Das  Exegetische  Handb^ich  von  Fritsche  and 
Geimme. — (Volkmar:  //aWiuoA,  1.  Theil.)  Against 
the  Apocrypha  by  Mann  (1S53).  Keerl  (1855). 
Wild  (1854).      Oschwald,  and  others.      For  the 


same  Hengstenbero.  Fiir  Beibehaltung  der  Apo- 
kryphen  (1853).  Stier  (1853).  Scheele  (1865), 
and  others.  [Jones:  On  tht  Canon.  Axexandke: 
On  the  Canon.  Wordsworth:  On  the  Canon. 
Thoenwell  :  On  the  Apocrypha.  Prideaux  :  Con 
nection. — A,  Gx] 


FOURTH  DIVISION. 

THE   ORGANISM,   OR    THE  ARRANGEMENT  OF  THE 

BIBLICAL  BOOKS. 


a.    Names  of  the  Bible. 


The  Ola  Testament:  the  Law,  Josh.  i.  8;  Matt. 
ixii.  36;  Ps.  cxix.  92;  Matt.  v.  18;  Luke  xvi.  17  ; 
John  X.  34;  xii.  34.  The  Scripture,  or  Holy  Scrip- 
ture, John  V.  39 ;  Rom.  xv.  4 ;  Gal.  iii.  22. — The 
word  of  God. — The  law  and  the  prophets :  Matt.  v. 
17.    Moses  and  the  prophets:  Luke  xvi.  29,  31.  The 


law,  prophets,  and  other  writings,  the  prologue  of 
Jesus  Sirach.  The  law,  prophets,  and  the  Psalms: 
Luke  xxiv.  44.  The  book  of  the  law :  Jos.  viii.  34, 
&c.  The  law  in  many  cases  designates  the  giving 
of  the  law  in  the  narrower  sense. 


6.   The  Different  Bibles. 

When  we  speak  of  the  Bible  it  is  presupposed  that  we  are  treating  of  one  definits 
fixed  object.  But  this  is  not  the  case.  In  reference  to  the  Old  Testament,  we  must 
distinguish  the  Bible  of  the  Jews  in  Palestine,  the  Bible  of  the  Alexandrine  Hellenists, 
the  Septuagint,  and  that  Christian  arrangement  of  the  Bible  already  introduced  b; 
Josephus. 

We  apprehend  the  Bible  first  preeminently  as  the  book  of  the  Religion  of  the 
future.  Hence  upon  the  basis  of  the  Thorah,  law  (the  five  books  of  Moses),  there  is 
laid  the  great  grou])  of  the  prophets, Nebiim.  The  earlier  or  former  prophets  follow 
upon  the  earlier  histoiical  books,  Joshua,  Judges,  the  two  books  of  Samuel,  and  the 
two  books  of  Kings,  not  only  because  these  books  were  written  by  the  prophets,  but 
much  more  because  the  Israelitish  history  was  recognized  as  typical  and  prophetic. 
Tiien  follow  the  Later  iirophols — our  minor  and  greater  prophets — with  the  exception 
of  Daniel.  The  third  division  includes  the  Kethubbim,  i.  e.,  the  writings  regarded 
purely  as  writings,  not  so  named  merely  as  the  latest  collection,  writings  in  a  general 
sense,  but  destined  from  the  very  beginning  to  work  as  writings  in  a  higher  rank. 
To  the  later  historical  books,  Chronicles,  Ezra,  Nchemiah,  are  added  the  [loetical 
books  :  Psalins,  Job,  Proverbs,  then  the  jjrophet  D:iniel,  and  the  Megilloth  (rolls),  th« 
Song,  Ecclesiastes,  Ruth,  Lamentations,  Esther.  The  introduction  of  the  theocratic 
life,  the  unfolding  of  th.at  life  to  the  New  Covenant,  the  bloom  and  flower  of  the 
theocratic  life,  this  is  unquestionably  the  ideal  ground  and  source  of  the  arrangement 
That  the  Alexandrine  Bible  rests  upon  a  theory  of  inspiration,  more  free  and  wide; 
than  the  canonical  limits,  is  evident  from  its  embracing  the  Old  Testament  Apocryphi 


ORGANISM   OF   THE  BIBLICAL  BOOKS.  66 


with  the  canonical  books,  which  the  Septnagint  could  never  have  done,  had  it  held 
fast  the  pure  Hebrew  idea  of  the  Canon.  From  the  circumstance  that  the  Seventy 
have  not  made  the  canonicity  of  the  apocryphal  books  of  special  impoitance,  soma 
have  drawn  the  groundless  inference  that  they  held  the  same  position  as  to  the  Canon 
with  the  Hebrew  Jews.  They  were  kept  from  asserting  the  canonicity  of  the  Apoc- 
rypha by  their  ecclesiastical  prudence,  just  as  the  Sadducees  were  prevented  by  the 
same  prudence  from  denying  the  canonicity  of  the  Old  Testament  books  beyond  the 
law.  The  Christian  arrangement  of  the  Old  Testament  into  historical  books  (from 
Genesis  to  Esther),  didactic  books  (from  Job  to  the  Song),  and  prophetic  books  (from 
Isaiah  to  Malachi),  corresponds  better  with  the  Christian  point  of  view,  since  a  paral* 
lei  is  thereby  secured  to  the  arrangement  of  the  New  Testament.  The  term,  didacti' 
books,  answers  better  to  this  parallel,  than  the  expression  poetical  books. 

But  even  as  to  the  Hebrew  Jews,  and  their  judgment  upon  the  Hebrew  Bible, 
the  Pharisees  had  a  different  Bible  from  the  Sadducees,  and  these  again  from  the 
Essenes.  The  first  enlarged  and  obscured  the  Old  Testament  through  their  tradi 
tions.  Their  direction  ended  legitimately  in  the  Talmud.  The  second  emptied  the 
law  of  its  deeper  living  contents,  since  they  expounded  it  as  exclusively  a  moral,  and 
in  that  sense  only  a  religious,  law-book.  They  were  the  forerunners  of  the  modern 
deistic  Judaism.  The  third  allegorized  the  Old  Testament  and  divided  it,  with 
thorough  rationalistic  arbitrariness,  into  canonical  and  uncanonical  portions.  In  their 
dualistic  theosophy,  as  the  Alexandrine  philosophy  of  religion,  they  were  the  fore- 
runners of  the  Cabbalah. 

That  the  Bible  of  the  post-Christian  Jews,  i.  e.,  the  Old  Testament  obscured  and 
enlarged  by  their  traditions,  is  an  entirely  different  Bible  from  the  Old  Testament 
which  unfolds  and  glorifies  itself  in  the  New  Testament,  is  as  clear  as  day. 

The  injurious  effects  of  the  Catholic  tradition  upon  the  Holy  Scripture,  which  is 
obscured  by  the  attempt  to  place  the  Apocrypha  upon  a  level  with  the  Old  Testa- 
ment, is  confessed.  The  Greek  church  at  the  synod  at  Jerusalem,  1672,  emphatically 
adopted  the  same  view  of  the  Bible,  as  the  way  had  been  prepared  for  this,  through 
its  traditional  development. 

It  cannot  be  denied,  indeed,  that  the  evangelical  Protestant  Bible  may  be  and  has 
often  been  obscured,  e.  g.,  when  it  is  explained  in  accordance  with  a  one-sided  view 
of  the  Lutheran  doctrine  of  Justification,  or  the  Reformed  doctrine  of  Predestination. 

The  manifold  sufferings,  obscurations,  disfigurations,  and  crucifixions  of  Christ  in 
his  church,  are  reflected  in  the  entirely  homogeneous  sufferings  of  the  Bible.  In  the 
evangelic  sects  of  the  middle  ages  and  the  forerunners  of  the  Reformation,  the  buried 
Bible  was  unearthed  from  its  tomb.  With  the  profound  development,  spiritual  quick- 
ening, and  culture  of  the  church,  will  it  first  be  recognized  in  all  its  glory. 

c.    The  Old  and  New  Testaments. 

The  one  word  of  God,  or  Holy  Scripture,  lalls  into  the  records  of  the  Old  and 
New  Covenants,  into  the  Old  and  New  Testaments. 

The  unity  of  the  two  as  the  word  of  God  is  conditioned  upon  the  nisus  of  the  Old 
Testament  towards  the  New  (tlie  promise,  the  prophecy  of  the  Messiah,  Jer.  xxxi.  31 
&c.)  and  upon  the  reference  of  the  New  Testament  to  the  Old  (Matt.  i.  1 ;  ii.  5,  &c. 
Isa.  vi.  39,  and  similar  places). 

In  this  way  the  absolute  superiority  of  the  New  Testament  to  the  Old  is  as  cer 


INTRODUCTION   TO   THE   OLD   TESTAMENT. 


tainly  preannoimced  in  the  Old  (Ps.  li. ;  Jer.  xxxi.  31 ;  Isa.  Ixvi.  3  ff. ;  Dan.  vii.),  as  h 
b  expressly  declared  in  the  New  Testament  (Matt.  xi.  11 ;  xii.  41,  42  ;  John  i.  17,  18; 
Acts  XV.  10,  11 ;  2  Cor.  iii.  6  ;  the  Epistles  of  James  and  the  Hebrews). 

With  this  it  is  taught,  on  the  one  hand,  that  the  value  of  the  Old  Testament  aa 
to  its  external  aspect  and  for  itself,  in  reference  to  the  Jewish  national  and  exclusive 
religion,  is  abolished.     (Gal.  iii.  19  ;  iv.  5  ;  Ephes.  ii.  15  ;  Col.  ii.  44 ;  Heb.  viii.  13.) 

But  it  is  taught  also,  on  the  other  hand,  and  with  the  same  distinctness,  that  th 
New  Testament  firmly  establishes  the  Old  in  its  eternal  value,  as  the  foundation,  the 
preparation,  the  introductory  revelation,  on  which  it  rests.     (Matt.  v.  17  ff. ;  John  v 
39;  Rom.  iii.  31.) 

d.  The  Oboanish  of  the  New  Testamxht. 
Bee  liAwas :  Matthew,  Am.  ed.  p.  24. 

e.  The  Oroanism  or  the  Old  Testamebt. 

The  book  of  the  Old  Covenant  as  the  prefiguration  of  the  New  Covenant,  or  of 
the  Advent  of  Christ. 

ll  The  Announcement  of  the  New  Covenant  in  the  Old.   The  Thorah  (the  law). 

a.  Genesis,  or  the  universal  foundation  of  the  theocratic  particularism,  and  of 
the  particularism  in  its  universal  destination  or  aim  and  tendency. 

b.  Exodus,  or  the  prophetic  and  moral  form  of  the  law  of  the  Old  Covenant  (the 
tabernacle  in  Exodus  is  regarded  chiefly  as  the  place  for  the  law,  and  the 
law-giver.  It  is  the  place  of  the  human  cultus  only  in  a  secondary  point  of 
view.     Hence  the  tabernacle  appears  here,  and  not  first  in  Leviticus). 

c.  Leviticus,  or  the  priestly  and  ritual  form  of  the  law  of  the  Old  Covenant. 

d.  Numbers,  or  the  kingly  and  political  form  of  the  law  of  the  Old  Covenant 
(the  martial  host  of  God  and  its  march.     Typical  imperfection). 

e.  Deuteronomy,  as  the  reproduction  of  the  law  in  the  solemn  light  of  the  pro- 
phetic spirit. 

S)   The  actual  typical  development  of  the  Old  Covenant  until  the  decline  of  its 
typical  glory  and  the  preparation  for  its  ideal  glory.     Historical  books. 

a.  The  book  of  Joshua.  The  introduction  of  the  theocratic  people  into  the 
typical  inheritance  of  the  people  of  God.     The  conquest.     The  division. 

b.  The  book  of  Judges.  The  independent  expansion  of  the  Israeliiish  tribes  in 
the  land  of  promise.  The  stages  of  apostasy,  and  the  appearance  of  the 
theocratic  heroes,  judges,  in  the  different  tribes.  The  tribes  after  their  dark 
side.     As  an  appendix,  a  gleam  of  light,  the  little  book  of  Ruth. 

e.  The  books  of  Samuel,  or  the  collection  of  the  tribes  and  the  introduction  of 
the  kingdom  by  Samuel,  the  last  of  the  judges  (the  desecration  of  the  priest- 
hood, the  introduction  of  the  kingdom,  the  j)reparation  for  the  prophets  in 
the  stricter  sense,  through  the  schools  of  the  prophets).  The  first  hook,  Saul 
the  rejected  king.     The  second  book,  David  the  king  called  of  God. 

d.  The  two  books  of  Kings.  The  theocratic  kingdom  from  its  highest  glory  to 
its  decay.  The  first  of  Solomon,  the  type  of  the  Prince  of  Peace,  and  of  tlte 
kingdom  of  peace,  until  Elijah,  the  type  of  the  judgment  by  fire;  the  second 
from  the  ascension  of  Elijah,  or  the  apotheosis  of  the  law,  to  he  decline  of 
the  kingdom,  of  the  people  of  the  law. 


ORGANISM   OF  TUE  BIBLICAL  BOOKS.  Ql 

e.  The  two  books  of  Chiouicles.  The  Old  Testament  history  of  the  kingdoir 
of  God,  in  a  theocratic  point  of  view,  from  Adam  until  the  order  for  the  re- 
turn of  Israel  from  the  Babylonian  captivity. 

/.  The  book  of  Ezra.  The  priestly  and  ritual  restoration  of  the  holy  people  an** 
the  temple. 

g.  Nehemiah.  The  theocratic  and  political  restoration  of  the  people  and  tht 
holy  city. 

h.  Esther.  The  wonderful  salvation  and  change  in  the  history  of  the  peopl* 
of  God,  during  the  exile,  dispersion,  and  persecution. 

3)  The  preliminary  New  Testament  bloom  of  Old  Testament  life  in  its  course  of 
development. 

1.  The  theocratic  and  Messianic  Lyrics.    The  Psalms. 

2.  The  didactics  of  Solomon  in  their  universal  scope  and  tendency, 

a.  Job.  The  inscrutableness  and  vindication  of  the  divine  wisdom  and 
righteousness,  especially  in  the  trials  of  the  pious. 

b.  The  trilogy  of  Solomon. 

a.  The  foundation  and  regulation  of  the  natural  and  moral  world  in  th« 

wisdom  of  God.     Pi-overbs  of  Solomon. 
§.  The  vanity  of  the  world  in  the  folly  of  human  designs,  which  do  not 
recognize  the  eternity,  in  tiie  divine  element.     Ecelesiaste?. 
y.  The  transfiguration  of  the  world  through  love  (as  the  Old  Testament 
church  was  turned  away  from  Solomon  and  his  polygamy  and  mixed 
religion,  to  its  New  Testament  friend). 

4)  The  prophetic  images  or  representations  of  the  New  Testament  in  the  Old. 

a.  The  four  great  prophets,  or  the  fundamental  relations  of  the  Messianio 
prophecy. 

1.  Isaiah.  The  personal  Christ  as  prophet,  priest,  and  king.  The  Apocalypse 
of  Isaiah  (ch.  xl.-lxvi.). 

2.  Jeremiah.  The  prophetic  Messianic  kingdom  (ch.  xxx.-xxxiii.).  The 
prophetic  Martyrdom.  The  Apocalypse  of  Jeremiah  (ch.  xlv.-li.).  The 
Lamentations. 

.1.  Ezekiel.     The  priestly  Messianic  kingdom.     The  Apocalypse  of  Ezekiel. 

The  death-valley  of  Israel,  and  that  of  Gog.     The  glorious  life  of  Israel. 

The  new  temple,  and  the  living  stream  issuing  from  it  for  the  heathen 

world. 

4    Daniel,    Throughout  Apocalyptic.     The  royal  Messianic  kingdom.     The 

world-monarchies  in  the  light  side  (ch.  ii.),  and  in  the  dark  side  (ch.  viL), 

Christ  and  the  typical  and  final  Antichrist.     This  and  the  other  world. 

i.  The  twelve  minor  prophets,  or  the  special  relations  of  the  future  of  the 

Messianic  kingdom. 

1,  The  portal  of  the  prophetic  period.   The  book  of  Jonah,  or  the  raising  of 

the  universalisni  above  the  particularism. 
i.  The  oppositions  of  the  old  sins  and  the  new  salvation. 

a.  Hosea,  or  the  marriage  covenant  broken  by  the  people,  and  the  new 

marriage  between  .Jehovah  and  his  people. 
/S.  Joel.     The  locust-march  as  an  image  of  the  march  of  the  hosts  of  the 
Lord  for  the  destruction  of  all  the  glory  of  flesh.     The  new  blossoming 
of  the  world  through  the  outpouring  of  the  Spirit  of  God 


68  INTRODUCTION   TO   THE   OLD   TESTAMENT. 

y.  Amos.  The  completed  sins  and  the  completed  punishment  upon  tht 
old  world,  even  upon  the  glory  of  the  old  temple,  and  the  redemption 
and  collecting  of  all  the  remnants  fiom  the  Heathen  and  Jews,  into  the 
plain  tabernacle  of  David. 

S.  Micah.    The  judgment  of  God  upon  the  mountains,  and  all  the  high 
places  and  things  of  the  earth,  and  the  appearance  of  the  new  Savioui 
and  salvation  out  of  little  Bethlehem,  for  the  exaltation  of  the  lowly. 
3.  The  visions  of  judgments. 

a.  Obadiah.  The  judgment  upon  Edom — as  the  type  of  Antichrist — filled 
with  envious  joy  over  his  fallen  brother. 

yS.  Nahum.  The  judgment  upon  Nineveh  as  the  type  of  the  fleshly  Anti 
christ,  the  apostate  world-power. 

■y.  Habakkuk.  The  judgment  upon  Babylon,  as  the  type  of  the  demoniac, 
self-deifying  Antichrist. 

8.  Zephaniah.    The  day  of  anger  upon  the  whole  old  world.    The  judg- 
ment of  Judah,  introducing  the  dawn  of  salvation. 
1.  The  three  prophets  of  the  second  temple,  as  the  clearest  revealers  of  the 

advent  of  the  Messiah. 

o,  Haggai.  The  glory  of  the  second  temple  in  contrast  with  that  of  the 
first.  The  coming  of  the  Lord  to  his  temple.  The  polluted  people. 
The  necessity  for  purification. 

p.  Zechariah.  The  future  of  the  Messiah  in  contrast  with  the  duration 
of  the  world-kingdoms.  1.  The  Messianic  kingdom  in  opposition  to 
the  kingdom  of  the  world  (ch.  i.-viii.  2).  The  Messiah  in  his  progress 
from  his  humiliation  to  his  exaltation,  ch.  ix.-xiv. 

y.  Malachi.  The  coming  day  of  the  Lord.  The  forerunner  of  the  Mes- 
siah. The  Messiah.  His  day  a  fiery  oven  for  the  godless.  A  sun  of 
righteousness  for  the  pious.  The  turning  of  Fathers  to  the  Children, 
of  Children  to  the  Fathers ;  the  connection  between  the  Old  and  New 
Covenant. 

APPENDIX. 
THE  OLD  TESTAMENT  APOCRYPHA. 

1)  In  relation  to  the  canonical  books  of  the  Old  Testament. 

Additions  to  the  books  of  Chronicles :  the  book  Judith,  Tobiah,  Baruch,  the 
prayer  of  iNIanasseh. 

Additions  to  the  book  of  Esther. 

Additions  to  the  writings  of  Solomon:  the  wisdom  of  Solomon. 

Additions  to  .Toroniiali :  the  book  Baruch. 

Additions  to  Daniel:  history  of  Susannah,  of  the  Bel  at  Babylon,  of  the  Dra- 
gon at  Babylon,  the  prayer  of  Azariah,  the  song  of  the  three  men  in  the  furnace. 

Viewed  as  original  writings  through  the  claims  of  the  Septuagint:  the  books 
of  Maccab('(^<^,  the  wisdom  of  .Tesus  Sirach. 

2)  In  the  opposition  of  Hebraism  and  Aicxaiidrianism. 

Hebraic :  Judith.  Hellenistic :  Tlie  wisdom  of  Solomon. 

The  book  Tobiah.  The  2d  book  of  Maccabees 

Jesua  Sirach. 


APPENDIX— THE   SO-CALLED   DIFFICULT  PLACES  IN  THE  OLD  TESTAMENT.        6il 

The  1st  book  of  Maccabees. 
Additions  to  Esther. 
Additions  to  Daniel. 
Additions  to  the  prayer  of  Manasseh. 
8)   In  the  division  :  historical  books,  didactic  books,  prophetic  books. 
a.  Historical  books :  the  books  of  Maccabees. 
h.  Poetical  or  didactic  books :  the  book  Judith,  wisdom  of  Solomon,  Tobiah, 

Jesus  Sirach.     Additions  to  Esther,  to  Daniel,  the  prayer  of  Manasseh. 
c.  Prophetic  books :  elementary  parts  of  Tobiah,  the  book  Baruch. 
There  was  a  complete  disappearance  of  prophecy  until  its  last  point,  John  the 
Baptist.     The  repression  of  Messianic  hopes  was  due  to  the  eminence  of  the  Macca- 
bean  house  of  the  tribe  of  Levi,  in  consequence  of  which  the  expectation  of  a  Messiah 
out  of  the  tribe  of  Judah  was  only  a  secret  hope  of  the  pious  in  the  land. 

See  the  timid  clause  1  Mace.  xiv.  41.     Compare  the  Introduction  to  the  Old  Testament,  by  Kichtib, 
LiBco,  Gkelach,  in  the  Calwer  Handbook. 


FIFTH  DIVISION. 

AN  APPENDIX  ON  THE  SO-CALLED  DIFFICULT 
PLACES  IN  THE  OLD  TESTAMENT,  AS  THE  CEN 
TEAL  POINTS  OF  THE  GLORY  OF  THE  OLD  TES- 
TAMENT RELIGION* 

To  the  paragraph  Archaeology  (see  §  14). 

The  so-called  difficulties  in  the  Old  Testament  have  been  brought  out  with  special 
distinctness  in  modern  times  by  the  Freethinkers  and  kindred  opposers  of  the  doctrine 
of  revelation  :  these,  namely,  the  acquisition  of  the  Egyptian  jewels,  Balaam's  ass,  and 
the  arresting  of  the  sun  by  Joshua.  Although  the  most  renowned  attacks  upon  these 
and  similar  places  bear  upon  their  face  the  character,  partly  of  careless  malevolence, 
partly  of  childish  absurdity,  still  it  cannot  be  denied  that  these  difficulties  lie  as 
hindrances  in  the  way  of  faith,  to  many  cultivated  persons,  and  even  to  many  honest 
and  scientific  thinkers  of  our  day.  But  these  honest  sceptics  find  themselves  in  a 
truly  critical  position.  For,  while  on  one  side  they  are  driven  over  into  unbelief  by 
hypercritics  and  witlings,  there  is  offered  them  from  the  other  side  the  helping  hand 
of  an  apologetic  exegesis  which  has  created  in  many  cases  the  very  misconceptions 
from  which  it  would  free  doubting  spirits.  Thus,  on  the  one  side,  stand  the  sceptical 
investigator  of  nature,  who  brings  the  nebulie  of  the  heavens  and  the  strata  of  the 
earth  as  witnesses  for  the  boundless  antiquity  of  the  world,  in  order  that  he  may 
charge  the  Bible,  even  in  its  first  line,  with  error  in  its  computation  of  time  ;  the  pan. 
theistic  worldling,  who  finds  in  the  human-like  tongue  of  the  biblical  God  the 
characteristic  mark  of  childish  tradition ;  the  deistic  moralist,  who,  in  the  history  of 
ths  marriages  of  the  patriarchs,  and  in  the  supposed  robbery  of  the  Egyptian  treasures 
Kt  the  command  of  God,  detects  with  boasting  the  original  conflict  of  the  Bible  with 

*  Taken  from  the  dullior's  article  in  *he  German  Journal  for  Christian  Science  and  Chrlatiau  Life  for  1857. 


70  INTRODUCTION   TO   THE   OLD   TESTAMENT. 

pure  morals;  the  infidel,  who  from  of  old  has  always  taken  his  most  cheerful  ride  upoc 
Balaam's  ass;  the  swaggering  skirmisher,  who  uses  the  arresting  of  the  sun  by  Joshua 
in  order  that  he  may  put  the  host  of  the  Lord  to  flight.  But,  on  the  other  side,  the 
apologetic  exegesis  seeks  in  nearly  all  cases  to  rescue  the  assaulted  positions  only  by 
the  most  modest  defensive,  while  it  brings  into  view  now  the  incorrect  exegetical 
understanding  of  the  word,  then  the  figurative  allegorical  expressions  of  the  writer, 
then  the  natural  side  of  the  extraordinary  events,  and  lastly  the  wonderful  power  ot 
God.  It  cannot  be  denied  indeed  that  in  this  way  very  important  aid  has  been  gained 
to  the  clearing  and  justification  of  the  Old  Testament  text.  But  neither  can  it  be 
denied  that  these  isolated  processes  leave  the  difficulties  in  their  totality  esser*ially  un^ 
removed,  while  in  many  ways  they  contribute  to  them,  and  confirm  them.  We  are 
very  far  from  demanding  that  the  Apologetics  in  this  field  should  make  the  darkest 
secrets  unobjectionable  to  the  unbeliever,  or  plain  and  comprehensible  to  the  sceptic. 
The  oflfence  of  the  cross  of  Christ  will  have  its  eternal  significance  for  the  ungodly  world, 
even  in  these  questionable  places.  But  this  isolated,  disconnected  method  of  defence 
can  never  bring  into  clear  view,  that  it  is  the  divine  understanding  of  revelation  itself 
which  brings  forward  these  very  facts,  at  which  the  human  understanding  in  its 
worldly  direction  must  take  ofience.  The  generic,  that  which  is  common  in  all  these 
difficulties,  and  the  divine  reason  and  wisdom  which  appear  distinctly  in  them — in  a 
word,  the  positive  glory  of  revelation  is  not  sufficiently  insisted  upon.  The  studied 
way  in  which  they  (the  apologists)  only  defend,  but  do  not  glorify  them  as  the  great 
proof  of  the  work  of  God,  the  hurried  joy  with  which  they  pass  from  them,  the  em- 
barrassment with  which  they  gladly  avoid  the  dark  riddles,  in  that  they  rest  in  general 
upon  the  almighty  miraculous  strength  of  God,  neither  meets  the  necessities  of  inquir- 
iig  spirits,  nor  the  requirements  of  faith  in  the  church,  nor  the  necessities  of  knowledge 
.11  theology.  It  is  only  when  the  central  point  of  the  ofience  at  the  Old  Testament 
in  our  day,  has  been  proved  to  be  the  central  point  of  the  glory  of  the  Old  Testament 
revelation,  that  we  can  satisfy  the  honest  doubt,  or  the  very  end  of  the  Old  Testament. 

A  glance  at  the  most  considerable  difficulties  in  the  New  Testament  will  illustrate 
what  has  been  said.  Here  truly  we  meet,  first  of  all,  the  mir.acles  of  Christ,  his  super- 
natural birth,  his  resurrection,  in  a  word  the  chief  facts  of  his  life,  and  the  doctrines 
connected  with  them  of  his  deity,  the  trinity,  the  atonement,  and  his  coming  to  judg- 
ment, i.  e.,  all  the  great  mysteries  which  appear  to  the  sceptic  as  pre-eminently  an 
ofience  and  foolishness.  The  old  apologists  have  limited  themselves  here  generally  to 
a  discursive  defence;  they  have  taken  refuge  even  here  on  one  side  in  evasions  and 
mere  attempts  to  invalidate  objections,  and  on  the  other  side  in  the  direct  support  of 
God,  and  for  the  most  part  passed  as  rapidly  as  possible,  and  at  any  price,  by  the 
great  riddles  which  they  should  have  solved.  But  the  modern  churchly  theology  has 
long  since  risen  above  this  miserable  defensive.  It  brings  out  the  mysteries  and  those 
things  full  of  mystery,  at  which  men  stumble,  as  the  very  heart  of  the  history  and 
doctrine  of  Christ;  it  shows  that  the  very  glory  of  the  New  Testament  reveals  itself 
in  them. 

The  same  must  be  altogether  true  of  the  difficulties  of  the  Old  Testament.  Bj 
how  much  more  remarkable  the  phenomenon,  darker  the  riddle,  stronger  the  objection, 
by  80  much  greater  must  be  the  significance  of  the  fact  in  question,  so  much  richei 
its  revealed  contents,  so  much  more  glorious  its  divine  fulness  of  the  spirit. 

The  difficulties  in  the  Old  Testament  are  the  central  points  of  the  glory  of  the 
Old  Testament  religion.     Each  difficulty  marks  a  peculiar  rejection  of  false  heather 


APPENDIX— THE   SO-CALLED   DIFFICULT   PLACES   IN   THE   OLD   TESTAMENT.        71 

views  of  the  world,  through  the  very  point  of  the  difficulty,  in  which  the  true  revealed 
view  of  the  world  is  discloaed.  We  will  endeavor,  from  this  point  of  view,  to  sketch 
tliL-  chief  elements  in  the  development  of  the  Old  Testament  religion. 


The  Account  of  the  Creation.  The  Records  of  the  pure  idea  of  the  Creation,  of  the  pure  idea  of  God,  of  the 
ideas  of  Nature  and  the  World  in  opposition  to  the  heathen  view  of  the  World,  especially  to  the  Theo 
gonislK,  Cosmogonistic,  Deistic,  Naturalistic,  Pantheistic,  and  Dualistic  Assumptions  (Gen.  i.). 

The  Pantheist  takes  offence  here,  because  the  record  speaks  of  an  eternally  present 
God,  and,  over  against  the  same,  of  a  temporal  world  which  the  eternal  God  has 
called  into  being  through  his  word  ;  the  dualist  stumbles  at  the  assumption  that  even 
matter  itself,  the  original  substance  of  the  world,  has  sprung  from  the  creative 
power  of  God ;  the  deist,  on  the  contrary,  finds  in  the  assumption  that  God,  after  the 
days'  works  were  completed,  had  then  rested,  a  childish  dream,  which  ignores  the 
idea  of  omnipotence  ;  the  naturalist  believes  that  with  the  co-working  of  omnipotence 
from  moment  to  moment  the  idea  of  the  natural  orderly  development  of  things  is 
destroyed ;  philosophy  generally  thinks  that  it  is  here  dealing  with  a  myth,  which  ia 
arranged  partly  through  its  orthodox  positiveness,  and  partly  through  its  sensuous 
pictures  or  images ;  the  modern  sceptical  natural  philosoper  makes  it  a  matter  of 
ridicule  that  the  sun,  moon,  and  stars  should  first  be  formed  in  the  fourth  creative 
day,  and  indeed  that  the  whole  universe  is  viewed  as  rendering  a  service  to  this  little 
world ;  that  the  heavenly  light  should  have  existed  before  the  heavenly  lights,  but 
esjsecially  that  the  original  world  should  have  arisen  only  6000  years  ago,  and  that 
its  present  form,  for  which  millions  of  years  are  requisite,  should  have  been  attained 
in  the  brief  period  of  six  ordinary  days.  But  the  opponents  who  diffier  most  widely 
agree  in  this,  that  it  is  fabulous,  that  the  Bible  should  make  a  perfectly  accurate 
report  of  pre-historical  things,  with  the  most  perfect  assurance. 

We  shall  not  enumerate  the  insufficient  replies  made  from  the  stand-point  of  the 
earlier  apologetics.  It  is  worthy  of  remark,  however,  that  the  theology  of  the  schools 
has  here  occasioned  a  circle  of  misconceptions,  which  the  latest  theology  of  the  church 
has  in  great  measure  removed. 

The  deciding  word  as  to  this  first  doctrinal  portion  of  the  Holy  Scriptures  has 
already  been  uttered  long  since  in  the  epistle  to  the  Hebrews.  By  faith  we  under- 
stand that  the  world  was  made  (prepared)  by  the  word  of  God,  so  that  the  things 
which  are  seen  were  not  made  of  things  which  do  appear.*  The  record  of  creation 
is  therefore  a  record  of  the  very  first  act  of  faith,  and  then  of  the  very  first  act  of  rev- 
elation, which,  as  such,  lies  at  the  foundation  of  all  the  following,  and  in  its  result 
reproduces  itself  in  the  region  of  faith,  from  the  beginning  on  to  the  end  of  days.  It 
is  the  monotheistic  Christian  creative  word,  the  special  watchword  of  the  pure  believ- 
ing view  of  the  world.  Ex  ungue  leonem.  The  first  leaf  of  scripture  goes  at  a 
single  step  across  the  great  abyss  of  materialism  into  which  the  entire  heathen  view  of 
he  world  had  fallen,  and  which  no  philosophic  system  has  known  how  to  avoid,  until 

*  When  Delitzech  (Gen.  p.  42)  opposes  to  the  view  of  Kurtz,  that  the  account  of  the  creation  is  the  result  of  a  circl< 
ftl  visions,  looking  bacliwards,  the  assertion,  that  it  is  an  liistorical  tradition,  flowing  from  divine  instruction,  Ihc  qnet- 
tii.li  ?till  remains  open,  by  what  means  that  instruction  was  made  available  to  man.  We,  with  Delitwch,  are  her« 
•ppoeed  to  the  vision.  For  in  the  vision  there  is  a  voluntary  subjective  state,  wishing  to  see,  when  there  should  b« 
■>nl7  a  8ubje«tivity  oi  possibility  of  sight. 


72  INTRODUCTION  TO   THE   OLD   TESTAMENT. 

perfected  by  this.  Pantheism  here  meets  its  refutation  in  the  word  of  the  eternal 
personal  God  of  creation,  and  the  world  established  by  his  almighty  word ;  abstract 
..heisra,  in  the  production  of  the  world  out  of  the  living  word  of  God;  dualism,  in  the 
doctrine  that  God  has  created  matter  itself;  naturalism,  in  the  clear  evidence  of  the 
positive  divine  foundation  of  the  world,  in  the  origin  of  every  new  step  in  nature 
With  the  pure  idea  of  God,  we  win  at  the  same  time  the  pure  idea  of  the  world,  and 
with  the  pure  idea  of  creation,  the  pure  idea  of  nature.  Creation  goes  through  all 
nature,  in  so  far  as  God,  from  one  step  in  nature  to  another,  ever  produces  in  a  crea- 
tive way  the  new  and  higher;  at  last  man,  after  his  bodily  organic  manifestation.  On 
the  other  hand  also  the  idea  of  nature  runs  through  the  whole  idea  of  creation,  in  so 
far  as  God  has  endowed  every  creative  principle  which  he  has  placed  in  the  world 
with  its  own  law  of  development,  and  with  a  conditioned  independence ;  to  plants,  to 
animals,  and  to  man.  The  creation  reaches  its  perfection  and  glory  in  the  human  spir- 
ituality, since  in  this  it  approaches  or  is  a  revelation  of  the  divine  life ;  in  his  freedom 
nature  is  glorified,  since  its  relative  independence  is  here  laised  to  the  free  blessed  life 
of  men  in  God.  Just  as  the  biblical  idea  of  God  is  free  from  the  heathen  element  of  a 
passive  deity,  who  suifers  the  world  to  flow  out  from  himself,  so  the  biblical  idea  of  the 
world  is  free  from  the  heathen  assumption  that  the  world  is  some  magical  transforma- 
tion of  existing  material,  or  even  of  a  positive  nonentity.  And  as  the  biblical  idea  of 
creation  will  not  tolerate  the  absolutist's  assumption  of  an  abstract  deified  omnipo- 
tence, which  neither  limits  nor  communicates  itself,  so  the  biblical  idea  of  nature  cannot 
be  reconciled  with  the  naturalistic  assumption,  which  derives  all  the  forms  in  nature 
out  of  one  general  creative  act,  and  holds  that  one  step  in  nature  produces  another. 
We  will  not  dwell  upon  the  objections  which  the  most  illustrious  and  popular 
natural  philosophers  have  raised  against  the  work  of  the  fourth  creative  day.  That 
the  light  was  before  the  light-bearers;  that  the  appearance  of  the  firmament  to  the 
earth  was  first  manifested  in  the  same  day  in  which  the  earth  was  discovered  to  the 
firmament;  that  for  man,  from  his  stand-point,  the  eartli  foruicd  an  inijiortant  contrast 
with  the  vastness  of  the  heavens ;  this  does  not  require  many  words.  But  the  day- 
works  and  the  age  of  the  world?  The  Mosaic  computation,  it  is  said,  allows  about 
6000  years  for  the  history  of  man.  For  the  entire  universe  there  is  then  the 
higher  antiquity  of — an  added  week — -the  six  creative  days.  But  these  six  days,  the 
most  recent  scientific  churchly  exegesis  *  says,  are  symbolical  days,  i.  e.,  six  periods 
of  the  development  of  creation.  The  evenings,  it  is  said  further,  mark  the  epochs 
of  destruction,  the  revolutions  of  the  world  in  its  progress;  on  the  other  hand,  the 
mornings  mark  the  epochs  of  the  new  and  higher  structure  of  the  world.  The  fact 
that,  in  the  Hebrew  designation,  day  often  denotes  a  period  of  time,  and  that  these 
days  are  here  spoken  of  before  the  cosmical  organization  of  the  world  into  the  planetary 
system,  favors  this  view.  To  this  we  must  add  the  prophetic  biblical  style  of  the  nar- 
rative. Bearing  this  in  mind,  the  defender  of  the  pure  sense  of  scripture  can  hear 
these  natural  philosophers  speak  of  the  thousands  and  millions  of  years  of  the  earth's 
development  with  a  serene  smile,  as  an  investigator  of  the  Bible,  n.amely  :  but  whether 
B8  an  investigator  of  nature  is  another  question.    For  the  recent  natural  philosophy  ap 

•  Baumgarten  ludeei]  atill  holde  ..o  the  ordinary  dayn  (Cora,  upon  the  Pentateuch  L  14).  "The  word  day  (cVl 
It  primarily  day  and  not  period,  and  here  thieword  iH  uai-d  for  the  lirnt  time."  But  we  say  that  juet  for  this  ver^ 
leaflon  th<;  word  day  must  here  deaignatc  a  period.  Tlie  ordinary  day  of  the  earth  is  not  the  original  form  of  tile  day, 
tjot  llie  day  of  God,  the  day  of  heaven.  Thus  even  the  liglil  prccedeH  the  iight-bearers.  Uow  endleeely  diversitiect 
tre  the  dayH  in  the  universe  I  But  the  original  form  is  the  day  of  Qod.  Compare  also  Dblitzsoh,  GentsiSf  p.  61.- 
But  also  Keil,  in  his  Commentary  uimn  Oeneaia. — A.  U.J 


AFPENDIX- THE  So-GALLED   DIFFICDLT   PLACES   IN   THE   OLD   TESTAMENT.         73 

pears  extremely  rash  in  surrounding  itself  with  its  millions  of  years,  not  in  the  spirit 
of  nature,  nor  in  accordance  with  its  formation.  The  defender  of  the  biblical  text,  as 
the  friend  of  nature,  may  be  allowed  the  word :  We  grant  you  wiUingly  your  thou 
sands  of  years  for  the  formation  of  the  earth  and  the  world.  But  betliink  yourselves 
well.  According  to  the  laws  of  present  nature,  it  develops  itself  very  rapidly  in  all 
the  first  effusions  and  stages  of  its  life  ;  on  the  contrary,  you  require  for  the  first  glow 
ing  seeds  of  life  and  living  structures  an  endlessly  slow  lapse  of  time.  In  nature  we  see 
all  subordinate  things  arise  and  disappear  quickly  ;  jou  require  ffions  for  the  first  rudest 
fundamental  forms  of  creation.  If  the  spirit  of  scripture  absolve  you  in  this  lavish  use 
of  millions  of  years  for  the  cooling  of  the  globes  of  gas,  and  the  formation  of  primitive 
monsters,  ask  yourselves  whether  the  spirit  of  nature  will  grant  you  absolution! 

But,  from  the  records  of  creation,  you  can  learn  that  nature  rests  upon  the  prin 
ciples  of  creation,  unfolds  itself  in  living  contrasts,  completes  itself  in  ascending  lines, 
and  is  glorified  in  man  and  his  divine  destination,  i.  «.,  in  other  words,  that  nature 
springs  out  from  the  miracle,  through  miraculous  stages  (new  principles  of  creation), 
ascends  from  step  to  step,  and  in  the  miracle  of  the  perfect  image  of  God  reaches  its 
new  birth. 

U. 

Paradise,  or  the  Records  of  the  original  ideal  state  of  the  Earth  and  the  Human  Race.  (Gen.  h.^ 

Paradise,  it  is  said,  is  a  beautiful  myth,  growing  out  of  mythical  ideas  of  the  earth 
which  the  oldest  geographers  entertained.  Thus  also  the  tree  of  knowledge  of  good 
and  evil,  the  tree  of  life,  and  the  serpent  are  regarded  as  mythical  traditions.  Thus 
the  great  theocratic  element,  which  lies  in  the  account  of  Paradise,  is  entirely  lost. 
Of  the  first  great  historical  type  we  have  only  left  a  fantastic  philosophic  hypothesis 
concerning  the  commencement  of  the  race,  and  the  origin  of  evil.  The  theology  of 
the  schools,  which  views  the  account  of  Paradise  not  only  as  throughout  historical, 
but  as  barely  historical,  in  opposition  to  its  symbolical  import,  has  here  pre-eminently 
prepared  the  way  for  misconceptions  and  misinteri)retation. 

As  the  fourth  stream  of  Paradise,  the  Euphrates  and  its  source  cannot  be  a  myth, 
so  neither  can  the  four  streams  generally.  And  as  the  first  man  is  not  a  myth,  so 
neither  is  his  first  residence.  But  on  the  other  side  also  the  streams  and  trees  of 
Paradise  are  just  as  little  to  be  regarded  as  barely  natural,  or  belonging  to  the  nat- 
ural history  of  Paradise,  or  the  mere  individual  forms,  particularities,  of  the  pre-histor- 
ical  world. 

The  significance  of  Paradise  is  this,  that  it  declares  the  original  ideal  state  of  the 
earth  and  the  human  race,  the  unity  of  the  particular  and  the  general,  the  unity  of 
spirit  and  nature,  the  unity  of  spiritual  innocence  and  the  physical  harmony  of  nature, 
the  unity  of  the  fall  and  the  disturbance  of  nature — lastly,  the  unity  of  facts  and  their 
symbolical  meaning,  which  both  the  barely  literal  and  mythical  explanations  of  the 
record  rend  asunder. 

There  was  a  paradise  and  it  was  local,  but  it  was  also  the  symbol  of  the  idea] 
paradisiac  earth.  The  same  thing  is  true  of  the  fom-  streams.  Whether  the  origi- 
nal source  of  the  four  streams  is  not  marked  by  the  stream  in  the  midst  of  the 
garden  may  be  lefl  undecided;  it  is  enough  that  it  was  actually  one,  and  at  the  same 
lime  the  symbol  of  aU  the  fountains  of  blessing  upon  the  earth.  Whether  the  tree 
if  fife  was  one  physical  plant,  or  rather  the  glorification  of  nature,   with    the   definite 


74  IXTRODUCTIOX    TO    THE    OLD    TESTAMENT. 


form  of  tlie  manifestation  of  God  in  the  garden,  is  a  matter  of  question  ;  as  a  symbo 
it  designates  the  total  healing  and  living  strength  of  nature  under  the  revelation  of 
the  Spirit.  The  tree  placed  as  a  test  of  obedience  existed  in  some  one  form,  but 
with  it  all  nature  is  in  some  measure  designated  as  a  test.  But  the  serpent  as  a 
tempter  of  the  other  world  is  not  only  the  type  of  temptation  and  of  sin,  but,  as  a 
primitive  reptile,  the  type  of  its  brutality,  its  degradation,  and  its  subjection. 

A>  iliL-  ;icconnt  of  the  creation  declares  the  opposition  and  harmony  between  God 
uiiil  the  world,  so  the  account  of  Paradise  declares  the  opposition  and  the  harmony 
bet  weun  the  spirit  and  nature.  Here  you  have  the  connection  between  the  actual 
primitive  man  and  tilt' ideal  ni:in.  hotween  man  and  the  earth,  between  the  fact  and 
the  idea  :  the  consecrated  bodily  nature,  tlie  consecrated  senses,  the  consecrated, 
indeed  sacramental,  pleasure,  and  on  the  other  side  human  talent,  freedom,  and 
responsibility. 

Break  this  golden  band  between  spirit  and  nature,  between  the  actual  fact  and 
the  symbol,  and  you  fall  back  into  that  old  accursed  opposition  between  spiritualism 
and  materialism,  which  burdened  the  heathen  world  and  will  run  through  all  your 
moral  ascetic   and  philosophic  ideas  as  a  fatal  clefl. 


nL 

Tfie  First  Human  Pair :  the  Records  of  the  ideal  and  actual  Unity  of  the  Human  Race,  and  of  the  male 
and  female  Nature  in  the  true  Marriage  (Gen.  ii.). 

With  a  stroke  or  two  of  the  pen,  the  biblical  view  of  the  world  places  itself  abov«3 
the  aboriginal  doctrines  of  every  heathen  people,  and  all  national  pride  and  haughti- 
ness, with  the  barbarism  and  hatred  which  are  connected  with  it.  In  a  few  lines  it 
records  the  equality  by  birth  of  the  male  and  female  sexes,  the  mystical  iiature  of 
true  marriage,  the  sanctity  of  the  married  and  domestic  life,  and  condemns  the  hea- 
then degradation  of  woman,  the  sexual  lawles.sness  or  lust,  as  also  the  theosophic  and 
monkish  contempt  of  the  sexual  nature.  Weighed  in  this  balance,  Aristotle,  Gregory 
VII.  and  Jacob  Boelim  have  been  found  wanting. 

Strauss  asserts  that  the  generic  varieties  of  the  human  race,  as  the  foundation  of  the 
old  aboriginal  traditions,  has  now  become  anew  the  common  doctrine  of  the  natural 
philosopher,  and  philosophy.  Then  it  would  follow  that  Blumenbach,  Cuvier,  Shubert, 
Karl  Von  Raumer,  John  MuUer  (the  anatomist),  and  Alexander  Von  Humboldt,  who 
Lave  taught  the  generic  unity  of  the  human  race,  are  not  natural  philosophers. 


rv. 

7%e  Full  and  Judpment,  or  the  Records  of  the  historical  as  opposed  to  the  ideal  and  natural  charactcf 
of  the  Sin  of  tlie  Creature,  of  the  Holiness  of  the  Divine  Judgment,  and  of  the  connection  and  oppo- 
aition  between  Sin  and  Evil  (Gen.  iii.). 

The  record  of  the  actual  fall  stands  there  as  an  eternal  judgment  upon  the  tlie- 
oretical  fall,  the  human  view  of  moral  evil,  especially  upon  the  errors  of  Dualism  and 
Manicheism,  Pelagianism  and  Pantheism.  This  explains  the  numerous  and  strong 
objections  which  the  nio.st  diverse  systems  in  old  and  modern  times  have  raised 
against  this  record.  The  earthly  origin  of  evil  out  of  the  abuse  of  freedom  offends 
Dualism,  which  derives  it  from  an  evil  leity,  from  dark  matter,  or  from  the  suprem 


APPENDIX— THE  SO-CALLED  DIFFICrLT   PLACES  IN   THE   OLD  TESTAMENT.        78 

acy  of  sense.  Although  the  serpent  sustains  the  doctrine  that,  prior  to  the  fall  ol 
man,  siu  had  existed  in  a  sphere  on  the  other  side,  working  through  demoniac  agencj 
upon  this  (for  the  serpent  was  not  created  evil,  Gen.  i.  25,  generally  not  even  fitted 
for  evil,  and  can  only  be  regarded  therefore  as  the  organ  of  a  far  different  evil  power), 
yet  the  visible  picture  of  the  fall  in  this  sphere,  is  a  certain  sign  that  the  fall  in  that 
could  only  have  risen  through  the  abuse  of  the  freedom  of  the  creature.  But,  if  wi 
observe  the  progress  of  sin  from  the  first  sin  of  Eve  to  the  fratricide  of  Cain;  if  we 
view  the  opposition  between  Cain  and  Abel,  and  the  intimation  of  the  moral  freedom 
of  Cain  himself,  so  the  Augustini.an  view,  raising  original  sin  to  absolute  original 
death,  receives  its  illumination  and  its  just  limits.  But  how  every  Pelagian  view  of 
life  falls  before  this  record,  as  it  brings  into  prominence  the  causal  connection  between 
the  sin  of  the  spirit  world  and  that  of  man,  between  the  sin  of  the  woman  and  the 
man,  between  the  sin  of  our  first  parents  and  their  own  sinfulness  and  the  sinfulness 
of  their  posterity !  If  we  take  into  view  the  stages  of  the  development  of  evil  In  the 
genesis  of  the  first  sin,  how  limited  and  vapid  appears  the  modern  view,  which  re- 
gards the  senses  as  the  prime  starting  point  of  evil !  But  when  Pantheism  asserts 
the  necessity  of  sin,  or  rather  of  the  fall,  as  the  necessary  transition  of  men  from  the 
state  of  pure  innocence  to  that  of  conscious  freedom,  the  simple  remark,  that  the 
ingenuousness  of  Adam  would  have  been  carried  directly  on  in  the  proper  way,  if 
he  had  stood  the  test,  just  as  Christ  through  his  sinlessness  has  reached  the  knowl- 
edge of  the  true  distinction  between  good  and  evil,  and  has  actually  shown  that  sin, 
notwithstanding  its  inweaving  with  human  nature,  does  not  belong  to  its  very  being, 
clearly  refutes  the  assertion.  But  how  clear  is  the  explanation  of  evil,  of  punish- 
ment and  of  judgment,  as  it  meets  us  in  this  account.  That  the  natural  evil  does 
not  belong  to  the  moral,  but,  notwithstanding  its  inward  connection  with  it,  is  still 
the  divine  counteracting  force  against  it ;  that  punishment  is  to  redeem  and  purify ; 
that  from  the  very  acme  of  the  judgment  breaks  forth  the  promise  and  salvation  ; 
these  truths,  which  are  far  above  every  high  anti-christian  view  of  the  world,  make  it 
apparent  that  the  first  judgment  of  God,  as  a  type  of  the  world-redeeming  judgment 
of  God.  has  found  its  completion  in  the  death  of  Christ  upon  the  cross. 


The  Macrobioi,  or  the  long-lived  Fathers  and  Enoch,  or  the  Revelation  of  the  Difference  between  the  ideal 

and  historical  Human  Death. 

The  long  lives  of  the  Fathers,  the  years  of  Methuselah,  the  translation  of  Enoch. 
are  difficult  riddles  to  the  ordinary  worldly  view,  which  recognizes  no  distinction 
between  the  ideal  death  (i.  e.,  the  original  form,  resembling  a  metamorphism,  of  the 
transition  from  the  first  to  the  second  human  life),  and  the  historical  death.  But 
this  difference  is  here  clearly  made  known  in  these  facts.  Originally,  there  was  grant- 
ed to  man  a  form  of  transition  from  the  first  to  the  second  life,  which  is  closed 
through  the  historical  death,  until  it  appears  again  in  the  glorification  of  the  risen 
Christ  and  the  declaration  of  the  Apostles  (l  Cor.  xv. ;  2  Cor.  v.).  With  sin  the 
historical  death  makes  its  inroads  upon  humanity.  But  it  can  only,  slowly  creeping 
from  within  outward,  break  through  the  strong  resistance  of  the  original  physical 
human  nature ;  hence  the  long  lives  of  the  primitive  fathers.  Here  the  spiritual 
power  of  death  has  first  gradually  penetrated  the  physical  nature ;  this  is  the  sig 


7fi  INTRODCJCTION  TO   THE   OLD   TESTAMENT. 


nificance  of  the  long  lives  of  the  antediluvians.  The  spiritual  power  of  the  life  of  Chiist, 
as  it  runs  parallel  with  the  old  death  in  its  progress  from  within  outward,  will  at  the 
last  permeate  the  physical  nature  again  ;  and  then  will  the  long  lives  appear  again. 
But,  as  the  last  Macrobioi  shall  attain  the  original  form  of  the  ideal  death,  the  trans- 
lation, so  in  an  exceptive  way  Enoch  through  his  piety  obtained  it  of  old.  Therefore 
he  stands  also  as  the  citadel  of  immortality,  of  the  victory  over  death,  and  of  the  ideal 
form  of  translation,  in  the  midst  of  the  death  periods  of  the  primitive  fathers;  in  him- 
self alone  a  suflBcient  voucher,  that  the  Old  Testament  in  its  very  first  pages  la 
stamped  with  these  ideas. 

In  these  leaves  also  we  possess  the  records  of  that  idea  of  death  by  which  the 
faith  of  revelation  strides  victoriously  away  from  all  the  ordinary  ideas  of  death  11 
ancient  or  modern  times. 

TL 

The  Flood,  and  the  Arl\  or  the  Glorification  of  all  the  great  Judgments  of  God  upon  the  World ;  and 
of  all  the  counter-working  fonna  of  Salvation,  aa  they  begin  with  the  Ark  and  are  comple  ted  in  the 
Church  (Gen.  vL-viii.). 

The  great  water-flood  is  established,  through  the  concurrent  testimony  of  ancient 
people,  as  the  great  event  of  traditionary  antiquity.  But  the  deluge  and  the  ark  ! 
Let  it  be  observed  here,  however,  that  just  as  the  idea  of  punishment  explains  the 
undeniably  existing  natural  evil,  so  the  light  of  the  deluge  illuminates  the  wild  waves 
of  the  great  water-flood.  And  just  as  out  of  the  first  curse  sprang  the  blessing  of 
the  promise,  so  salvation,  the  saving  ark,  was  borne  upon  the  waves  of  the  first  final 
judgment.  In  this  light  the  deluge  is  the  great  type  of  all  the  judgments  of  God 
upon  the  earth,  and  therefore  especially  of  baptism,  which  introduces  the  Christian 
into  the  communion  of  the  completed  redeeming  judgment  of  God,  the  death  of 
Christ  upon  the  cross. 

The  first  general  world  judgment  was  introduced  through  the  universal  dominion, 
and  the  unshaken  establishment,  of  human  corruption.  But  this  was  brought  about 
through  the  ungodly  marriages,  the  misalliances  between  the  sons  of  God  and  the 
daughters  of  men,  i.  e.,  the  posterity  of  Seth  and  of  Cain.  It  is  evident,  indeed,  that 
the  Alexandrian  Exegesis  and  that  of  the  earliest  Church  Fathers  have  introduced 
the  difiiculty  into  the  text,  that  the  sons  of  God  were  angels.  Kurtz  still  asserts 
that  theBni  Elohim  are  elsewhere  only  used  of  angels.  But  if  the  vicegerents  of  God 
on  the  earth  (Ps.  Ixxxii.  6)  are  called  Elohim,  and  Bni  Eljon,  they  may  even  much 
more  be  called  Bni  Elohim,  in  a  position  in  which  they  should  have  defended  the  di- 
vine upon  the  earth,  but  ratlier  betrayed  it.  The  connection,  according  to  which  the 
fourth  chapter  treats  of  the  descendants  of  Cain,  and  the  fifth  of  those  of  Seth,  author- 
izes us  to  expect  that  here  both  genealogies  are  united.  After  the  history  has  shown 
how  the  curse  of  sin  has  spread  itself  with  the  human  arts,  in  the  line  of  Cain 
namely,  even  polygamy  and  murder  glorified  through  the  abuse  of  poetry,  how 
on  the  contrary  the  blessing  of  the  Lord  advanced  for  a  long  time  in  the  line 
©f  Seth,  and  with  it  the  hope  of  redemption,  it  now  shows  how,  through  the 
misalliances  referred  to,  the  corruption  became  not  only  prevalent  but  giant-like  and 
incurable.  These  false  unions,  based  upon  a  principle  of  apostasy,  .and  which  made 
evident  the  profound  connection  between  idolatry  and  whoredom,  produced  a  race  of 
spiritual  bastards,  who  turned  tlie  very  spirituality  inherited  from  their  fathers  int( 


APPENDIX— THE  SO-CALLED   DIFFICULT   PLACES  IN   THE  OLD  TESTAMENT.        TJ 

Bin.  To  look  away  from  the  fabulous  in  the  assumption  of  a  marriage  connection  be- 
tween angels  and  men,  it  is  inconceivable  that  the  deception  of  the  daughters  of  men 
through  heavenly  .angelic  forms,  should  be  stated  .as  a  phenomenon  of  obduracy,  and 
a  cause  of  the  flood.  Here  also  the  idea  of  apostasy,  the  yielding  of  the  kingdom 
of  God  to  the  ungodly  world,  .and  the  judgment  springing  therefrom,  was  intro- 
duced in  the  first  gre.at  historical  type  ;  a  significant  portent,  for  the  history  of  Israel  aa 
for  the  history  of  the  Christian  Church,  to  the  end  of  the  world.  But  that,  in  the  very 
moment  of  the  breaking  forth  of  the  judgment  upon  the  world,  .an  election  from  all 
creatures  should  enter  into  the  ark,  furnishes  an  example  of  the  fact,  that  with  the 
election  of  humanity  a  pure  kernel  of  the  creature  world  should  be  carried  through 
the  last  final  judgment,  into  a  higher  order  of  things.  It  should  be  observed  by  th( 
way,  that  the  three  birds,  the  raven  and  two  doves,  must  be  regarded  as  the  symbols 
of  the  three  diiferent  exodes  from  the  external  church,  so  soon  as  we  view  the  ark 
itself  as  the  symbol  of  the  church  of  salvation.  This  significance  is  not  far-fetched 
In  the  Roman  Catholic  view  only  ravens  flee  from  the  Church,  in  the  assurance  of 
antichristian  spirits  only  doves,  or  the  children  of  the  Spirit. 


VU. 
TKe  Tower  of  Babel,  the  Confusion  of  Tongues,  and  the  Teleology  of  Heathenism  (Gen.  xi.). 

The  monotonous  Augustinian  view  of  the  hereditary  relations  of  humanity  finds 
already  its  correction  in  the  opposition  between  Cain  and  Abel,  and  still  more  in 
that  between  the  line  of  Seth  and  the  line  of  Cain.  We  see,  indeed,  how  de.ath 
reigns  through  sin,  in  the  line  of  Seth,  and  how  at  last  corruption,  working  in  the 
ine  of  Cain,  brought  it  to  destruction.  While,  however,  the  typical  saviour  of  the 
race  and  of  the  earth,  Noah,  came  from  the  line  of  Seth,  and  out  of  its  ruins,  and 
while  before  him  there  was  opposed  only  a  line  of  blessing  and  of  the  curse  (both 
moreover  only  in  a  relative  degree),  there  is  formed  in  the  sons  of  Noah  a  threefold 
spiritual  genealogy  :  the  line  of  the  curse,  of  which  Ham  or  more  definitely  Canaan 
is  the  representative,  stands  opposed  not  only  to  a  genealogy  of  divine  blessing  in 
Shem,  but  also  of  worldly  blessings  in  Japheth.  Still,  both  are  girt  around  by  the 
circle  of  sin  and  death.  And  as  in  the  primitive  race  the  earliest  development  appears 
in  the  line  of  Cain,  so  now  in  the  new  race  in  the  line  of  Ham.  Nimrod  founds  the 
old  Babylonian  kingdom.  But  the  people  assemble  at  Babel  in  order  to  found,  in 
the  tower  reaching  to  heaven,  the  symbol  of  an  all-embracing  human  world  mon 
archy.* 

Beauty,  lust,  anarchy,  brought  the  first  race  to  destruction ;  an  enthusiastic  civili- 
zation, lust  of  empire,  glory,  desire  for  display,  and  despotism  threaten  to  destroy 
the  second.  And  now  Shem  and  Japheth  are  in  danger  of  losing  their  blessing  in  the 
earliest  development  of  the  power  of  Ham,  in  the  Hamitic  phantom  of  human  glory. 
Hence  the  dispersion  of  the  people,  which  as  truly  springs  out  of  the  deep  spiritual 
errors  of  the  people,  as  it  was  positively  sent  from  .above.  Now  Shem  and  Japheth 
could  each  in  their  own  direction  cultivate  the  blessing  of  spiritu.al   piety  which  waa 

*  Delitzsch  says  of  Nimrod  (p.  223).  "  through  his  name  "11533  (from  "ms,  to  rise  up,  ilisturb),  he  represents  th< 
revotntion,  ia  his  dominion  the  despotism.  These  two  extremes,  the  monarchical  stafe  has  never  bt-en  able  Ic 
remove,  from  its  impure  beginning  onwnrds."  What  he  i-iiye,  however,  ;uailB  only  in  its  fall  sense  of  the  gret' 
vorld  monarshies 


1Q  INTRODUCTION  TO  THE  OLD   TESTAMENT. 

their  inheritance.  And  even  within  the  race  of  Ham  the  curse  of  impiety  was  inter 
rupted  through  the  mutual  relations  and  influence  in  which  it  was  placed  with  Shem 
and  Japheth.  Scattered  around  the  tower,  the  people  spread  themselves  into  the 
world,  according  to  their  peculiarities,  after  the  outline  of  the  table  (Gen.  x.).  The 
great  value  of  this  table  has  been  recognized  again  in  recent  times.  But  this  also 
must  be  kept  in  view,  that  in  the  dispersion  of  the  people  we  have  revealed  the  pecu- 
liar teleology  of  heathenism.  It  has  a  prevailingly  admonitory,  and  yet  preserving 
character.  The  people  should  not  lose  their  peculiar  character  under  the  despotism 
of  imperial  uniformity.  They  should  develop  themselves  according  to  all  their 
peculiarities,  in  their  different  languages.  Above  all,  the  way  was  prepared  for  the 
development  of  Shem. 

vm. 

The  Separation  of  Abraham,  and  of  the  Israelitish  People  in  him  ;  the  Teleology  of  Judaism  (Gen.  zii.  ff  )^ 

The  mere  worldly  culture,  down  to  the  most  recent  times,  has  found  great 
difficulty  mth  the  biblical  doctrine  that  God  had  chosen  Abraham  from  among  the 
people,  and  in  him  chosen  the  people  of  Israel  to  be  an  elect  people,  above  all  the 
most  cultivated  nations.  Critics,  who  usually  find  no  diificulties  in  the  diversities  of 
the  nations,  and  praise  beyond  measure  the  peculiar  prerogatives  of  the  Greeks  and 
Romans,  will  not  see  in  these  facts,  that  Israel  was  in  Abraham  the  chosen  people,  in 
a  religious  point  of  view.  But  even  here  historical  facts  correspond  to  the  divine 
purpose,  and  bear  practical  testimony  to  it.  Israel  has  realized  the  blessing  of  its 
peculiar  religious  disposition  in  its  revealed  religion.  But  in  this  blessing  the  good 
pleasure  of  God  to  Abraham  and  his  seed  has  been  made  known. 

The  later  Jews  have  indeed  preverted  their  election  into  the  caricature  of  phar- 
isaic  particularism.  And,  in  many  cases,  unbelief  and  doubt  have  been  contending 
with  this  caricature,  while  they  supposed  that  they  were  contending  with  the  scripture 
doctrine  itself  But  the  word  of  the  scripture  runs  thus :  "  In  thee  (Abraham)  and 
in  thy  seed  shall  all  the  nations  of  the  earth  be  blessed."  (Ch.  xii.  6.)  That  this  pas- 
sage does  not  say :  "  In  thee  shall  all  the  nations  of  the  earth  bless  themselves,  or 
wish  themselves  blessed,"  is  evident  from  the  preceding  words :  "  I  will  bless  them, 
that  bless  thee"  (Ch.  xii.  3  *).  This  then  is  the  teleology  of  Judaism.  As  the  heathen 
are  scattered  into  all  the  world,  in  order,  through  their  peculiar  forms  of  culture,  to 
prepare  the  vessels  for  the  salvation  of  the  Lord  in  Israel,  so  Isi-ael  is  separated  from 
among  the  nations,  to  be  a  peculiar  people  of  faith,  in  order  to  become  the  organ  of 
salvation  for  all  nations. 

IX. 

Jlu  Offering  of  Itaac,  or  the  Sanctifieatiou  of  the  laraelitiah  Sacrifice,  and  the  Rejection  of  the  Abomina- 
tion of  the  Heathen. 

We  have  here  the  most  striking  instance,  in  which  the  orthodox  school  theology, 
through  its  insufficient,  narrow,  literal  explanation,  has  brought  into  the  Bible  difficul- 
ties at  which  even  the  noblest  spirits  have  stumbled.  The  actual  liislory  of  the 
offering  of  Isaac  forms  the  peculiar  stalling  point  of  the  Israelitish  religion,  the 
glorious  portal  of  the  theocracy,  the  division  between  the  sanctified  Jewisii  sncritices 

•The  hef>  rejeeftfl  explanation  may  ccrtai'ily  be  recnived  where  the  Uitbpael  of  T^S  i^t  UMt^d.    (Cb.  \\\..  Jg 
uvi.  4.) 


APPENDIX— THE   SO-CALLED   DIFFICULT   PLACES   IX   THE  OLD   TESTAMENT.        71, 

in  their  nature  Messianic,  and  fulfilled  in  the  atoning  death  of  Christ,  and  the 
abomination  of  the  human  sacrificial  worship  of  the  heathen.  What  has  tht  school 
theology  made  of  this  glorious  history,  the  type  of  the  whole  Old  Testament  cultus?  It 
has  changed  this  in  the  highest  sense  isolated  pecuUar  remarkable  fact,  into  a  dark 
aud  frightful  riddle,  which  indeed  appears  like  the  heathen  sacrifices,  and  through 
which  already  more  than  one  has  been  betrayed  into  the  path  of  fanatical  sacri 
fices. 

The  author  here  refers  to  the  exegetical  treatise  of  Hengstenbeig,  who  has  the 
merit  of  establishing  the  correct  interpretation  of  this  passage  in  his  explanation 
of  Jephthah's  vow.*  Hengstenberg  has  in  our  view  proved  clearly  that  Jephthah  did 
not  kill  his  daughter,  when  he  sacrificed  her  to  the  Lord,  but  devoted  her  entirely, 
under  the  usual  consecration  of  a  sacrifice,  to  perpetual  temple  service  as  a  virgin, 
and  he  illustrates  his  method  of  proof  through  a  reference  to  the  sacrifice  of  Isaac.f 
The  special  proof  lies  in  a  reference  to  the  fact,  that  the  Hebrew  cultus  distinguishes 
between  the  spiritual  consecration  of  man  as  a  sacrifice,  and  the  killing  of  a  beast  rep- 
resenting it.  Thus,  c.  g.,  according  to  1  Sam.  i.  24,  25,  the  boy  Samuel  was  brought 
by  his  parents  to  Eli  tlie  priest,  and  consecrated  at  the  tabernacle,  since  the  three 
bullocks  were  slain  there  as  burnt  offerings.  The  special  grounds  for  the  correct 
understanding  of  the  sacrifice  of  Isaac  are  these :  the  root  of  the  sacrifice,  as  to  its 
nature,  is  the  concession  of  the  human  will  to  the  will  of  God  (Ps.  xl.  7-9) ;  tallen  man 
cannot  make  this  pure  concession,  therefore  he  represents  it  in  a  symbolical  and 
typical  way  in  the  outward  sacrifice.  He  brings  at  first  to  the  deity  fruits  ana 
animals.  But  a  vague  feeling  assures  him  that  Jehovah  has  claims  upon  the  life  of 
man  itself  Meanwhile,  however,  he  has  lost  the  spiritual  idea  of  sacrifice.  The  no- 
tion of  sacrifice,  or  consecration,  has  become  one  to  him  with  that  of  to  slay  and  burn. 
Hence  he  falls  upon  the  literal  human  sacrifice  which  he  must  offer  the  deity  as  a 
personal  substitute.  But  the  Old  Testament  rejects  this  literal  human  sacrifice 
throughout  as  an  abomination.  The  Canaanites  were  punished  especially  for  this 
•abomination.  This  is  not,  as  Ghillany  thinks,  that  they  themselves  were  offered  to 
God  as  human  sacrifices,  as  a  punishment,  because  they  had  slain  human  sacrifices. 
The  devotion  of  such  idolaters  to  the  curse  and  destruction,  proves  that  the  human 
sacrifice  was  the  greatest  abomination.  Thus  also  the  law  treats  this  heathen  cor- 
ruption. But  this  corruption  is  thus  unquestionably  great,  because  it  is  the  demoniac 
distortion  of  that  thought  of  light,  that  God  requires  the  sacrifice  of  the  human 
heart,  and  in  default  of  this  the  spiritual  sacrifice  of  the  substituted  life  of  the 
atoning  priest,  or  of  the  first-born  in  Israel,  at  last  the  absolute  atonement  of  the  con- 
cession of  a  pure  man  for  sinful  humanity.  Hence  this  thought  of  light  must  be 
rescued  from  its  distortion,  and  through  the  sacred  care  for  its  fulfilment,  be  pre- 
served. The  sacrifice  of  Isaac  was  destined  to  this  end.  God  commanded  Abraham: 
"  Sacrifice  to  me  thy  son."  Abraham,  as  to  the  kernel  of  his  faith,  is  the  first  Israel- 
ite, but,  as  to  his  inherited  religious  ideas,  he  is  still  a  heathen  Chaldee,  who  knowa 
nothing  else  than  that  to  offer,  is  to  slay.  But  as  he  already,  by  his  germ  of  faith, 
has  distinguished  the  spiritual  sacrifice  from  the  abomination  of  the  heathen,  so  in 
the  critical  moment  he  received  the  second  revelation,  which  enlarges  the  first,  sine* 

*  HENOSTEKBEiia  :  Beitrdge,  3d  vol.  The  moral  and  religioas  life  of  the  period  of  the  :indge9,  especially  02  j  Jpb 
thah'B  vow,  p.  127  fif. 

t  Delitzsch  follows  the  traditionary  view  of  the  schools,  and  is  not  Inclined  to  fall  ir  with  the  modern  cliurcMj 
•o»re^ti'-o  of  that  view  (p.  300).    The  objection  of  Kurtz  is  answered  in  the  places  quoted  below 


80  INTRODUCTION   TO   THE   OLD   TESTAMENT. 

it  prohibits  the  bodily  killing  of  his  son,  with  the  declaration  that  he  had  already 
completed  his  spiritual  sacrifice  (Ch.  xxii,  12).  Nothing  remains  for  him  now,  to 
meet  his  fullest  religious  necessities,  than  that  he  should  enlarge  and  complete  sym- 
bolically the  spiritual  sacrifice  of  his  son  through  the  coi'poreal  sacrifice  of  the  ram 
which  the  foresight  of  God  had  provided  at  hand  {without  commanding  him  to  take 
its  life).  Now,  the  distinction  and  connection  between  the  ideas  of  to  sacrifice  and 
to  kill,  which  forms  the  peculiar  consecration  of  the  Israelitish  sacrificial  death,  is 
m.ide  perfect.  In  this  sense  the  human  sacrifice  of  Abraham  runs  through  the  whole 
Israelitish  economy,  down  to  the  New  Testament  (Luke  ii.  23,  24).  And  the  distinc- 
tion between  the  holy  saci-ifice  of  the  people  of  God,  and  the  sacrificial  abominations 
of  the  heathen,  is  completed.  In  the  crucifixion,  these  two  sacrifices  outwardly  come 
together,  while  really  and  spiritually  they  are  separated  as  widely  as  heaven  and  hell. 
Christ  yields  himself  in  perfect  obedience  to  the  will  of  the  Father,  in  the  judgment 
of  the  world.  That  is  the  fulfilling  of  the  Israelitish  sacrifice.  Caiaphas  will  suffer 
the  innocent  to  die  for  the  good  of  the  people  (John  xi.  50).  and  even  Pilate  yields 
him  to  the  will  of  men  (Luke  xxiii.  25) ;  this  is  the  completion  of  the  Moloch- 
sacrifice.* 

X. 

The  Sexual  Difficulties  in  the  History  of  the  Patriarchs,  as  they  arise  out  of  the  Israelitish  striving  after  the 
true  ideal  Marriage,  and  after  the  consecrated  Theocratic  Birth;  in  Revolt  against  the  cruel  service 
of  Lust,  and  the  unsanctified  Sexual  Unions  and  Conceptions  in  the  Heathen  World. 

In  criticizing  the  known  sexual  difficulties  also,  it  is  the  Israelitish  rejection  again 
of  the  heathen  nature,  on  which  one  sits  in  judgment,  with  the  modern  view  in- 
woven still  with  that  of  the  heathen.  But  here  the  Apologists  believe  that  they 
have  fully  met  the  demands  of  the  case,  when  they  remark,  that  we  must  not  measure 
the  life  of  the  ancient  saints  by  the  standard  of  Christian  morals.  But  that  the  germina- 
ting .-ieeds  of  the  Christian  ideal  life  and  morals  occasion  these  very  difficulties,  that  we 
are  thus  here  also  dealing  with  the  phenomena  of  Old  Testament  glory  (which  stands 
indeed  far  below  the  spiritual  glory  of  the  New  Testament),  this  is  evident  from  the 
very  contrasts  in  which  these  facts  are  brought  before  us. 

The  spirit  of  the  Old  Testament  places  the  natural  sexual  desire  in  opposition  to 
the  unnatural ;  the  object  of  the  sexual  desire,  procreation,  in  opposition  to  the  pas 
sion  for  its  own  sake ;  the  true  marriage — based  upon  the  mind's  choice,  to  the  com- 
mon or  even  barely  external  union  of  the  sexes  ;  the  consecrated  holy  birth,  in  oppo- 
sition to  the  birth  or  conception  "  after  the  will  of  the  flesh."  In  other  words,  it  seeks 
the  true  sacred  marriage,  perfected  indeed  through  its  destination,  the  conception  of 
the  consecrated  child  of  promise.  It  sanctifies  the  traditional  marriage  through  the 
true  sacred  character  of  the  higher  union  of  soul,  and  the  sexual  desire  through 
spiritual  and  conjugal  consecration. 

Thus  tlie  espousal  of  Hagar  into  the  life  of  Abraham,  which  indeed  Sarah,  the  wife 
of  Abraham,  suggests,  is  explained  by  the  unlimited  desire  for  the  heir  promised  by 
Jehovah.  The  fruitless  marriage  falls  into  an  ideal  error  which  is  far  above  fiiithless- 
aess  or  lust,  subordinated  to  the  end  of  the  union  of  the  sexes,  the  attainment  of  the 
Deir.     In  this  ethical  thought  we  must  uuderst.and  the  error  of  Sarah  and  Abraham. 

•  For  tho  untunablencua  of  the  ordinary  view  I  refer  to  Hknostesbeho  :  Bdtragc  ;  Lahob  :  Poti  iit  Dogmalik,  | 
118.    Compare  also  the  Ic^iU  Cattiulic  Ctiurcti.  p.  no. 


APPENDIX— THE   SO-CALLED   DrFFICULT  PLACES   IN   THE   OLD   TESTAMENT.        8> 

But  then  tlie  Lord  brings  the  true  sacred  marriage  of  Abraham  with  Sarah  into  op 
position  with  the  transient  sexual  union  of  Abraliam  with  Hagar,  when  he  opposes  the 
consecrated  spiritual  fruit  of  the  first  union,  to  the  wUd  genial  fruit  of  the  last,  Isaac 
to  Ishmael.  It  is  remarkable  how  Jacob  under  the  dialectic  form  of  the  Israelitish 
principles  obtains  his  four  wives.  He  seeks  the  bride  after  the  choice  of  his  heart. 
Then  was  Leah  put  into  the  place  of  his  beloved  Rachel.  Now  he  wins  in  Rachel  bis 
second  wife,  his  first  peculiar  elected  bride.  The  idea  of  the  bridal  marriage  leada 
him  to  his  second  wife.  But  now  enters  the  still  stronger  idea  of  obtaining  ctildren. 
Leah  is  fruitful,  Rachel  unfruitful,  therefore  she  will  establish  her  higher  claims  upon 
Jacob  with  the  jewels  of  children.  She  imitates  the  example  of  Sarah  and  brings  to 
him  her  own  maid  Bilhah.  Then  Leah  appeals  to  the  sense  of  justice  in  Jacob,  and 
strengthens  her  side  in  that  she  enlarges  it  through  Zilpah.  The  sin,  the  error,  is 
here  abundantly  clear.  But  we  must  not  overlook  the  tact  that  Jacob  obtains  his 
four  wives  under  the  impelling  dialectic  force  of  noble  Israelitish  motives  misunder- 
stood. The  first  is  the  pure  sacred  marriage,  the  second  the  theocratic  blessing  of 
children.  If  now,  we  view  the  most  serious  difficulties,  the  incest  of  Lot  with  his 
daughters,  of  Judah  with  his  daughter-in-law  Tamar,  we  name  as  the  first  explana- 
tory principle  element  the  overlooked  facts,  that  in  both  cases  the  morally  proscribed 
union  of  sexes  stands  opposed  to  the  most  unnatural  and  revolting  crimes.  The  op- 
position to  the  sin  of  Lot  was  sodomy,  which  he  shunned  with  holy  horror  ;  in  this 
respect  he  escaped  the  judgment,  and  is  a  saint.  Thus  also  the  act  of  Judah  stands 
in  opposition  to  the  sin  of  his  son  Onan  (Gen.  xxxviii.  9).  He  was  punished  with 
death  for  his,  even  in  a  natural  sense,  abominable  misdeed,  just  as  in  a  similar  way  the 
people  of  Sodom  were  destroyed.  But  Judah  and  Lot  live.  And  even  in  their  error 
they  defend  the  judgment  of  the  Israelitish  spirit  over  the  sodomy  and  onanism  and 
the  like  abominable  lusts  of  the  heathen  world.  Moreover,  they  were  ignorant  in  both 
cases  of  the  incest  which  they  committed,  although  the  one  in  drunkenness,  and  the 
other  in  the  joyful  exultation  of  the  feast  of  shearing,  fell  into  lewdness.  But  the  fe- 
males, who  in  both  cases  knew  of  the  incest  and  come  into  view  as  the  chief  figures, 
did  not  act  from  lust,  but  from  fanatical  error,  under  which  lay  the  moral  motive  of 
the  theocratic  desire  for  children.  Lot's  daughters,  after  the  destruction  of  their 
home,  fell  under  the  delusion  that  the  world,  at  all  events  the  theocratic  race,  was  in 
danger  of  perishing.  Tamar  plainly  fanatically  seeks,  under  the  noblest  impulse,  aa 
a  heatheness,  the  house  of  Judah,  and  the  promises  which  were  given  to  him.  Hence 
the  unwearied  perseverance  with  which  she  repeatedly,  at  last  in  the  boldest  form, 
pushes  herself  into  this  family.  Finally,  we  may  notice  here  still  the  well-known  writ- 
ing of  divorcement  of  Moses.  According  to  the  way  in  which  the  Romish  church, 
or  even  the  latest  legal  spirit  in  the  evangelic  church,  identifies  the  churchly  or  conse- 
crated union  of  the  sexes,  with  the  perfect  marriage,  Moses,  in  the  permission  of 
divorce,  comes  very  nearly  into  conflict  with  his  own  law,  "Thou  shalt  not  commit 
adultery."  They  say  this  law,  minus  the  writing  of  divorce,  constitutes  marriaga 
The  Bible  on  the  other  hand  teaches  that  the  theocratic  marriage  institution  rests 
upon  the  seventh  command,  plus  the  ordinance  for  writings  of  divorce,  under  the 
permission  of  separation.  That  is,  Moses  knew  a  higher  perfection  of  marriage  than 
the  barely  legal  and  literal,  and  this  he  strove  to  attain,  just  as  the  whole  Old  Testament, 
with  the  higher  spiritual  marriage,  strove  also  after  a  higher  spiritual  procreation. 
Under  this  spirit  and  its  moral  motives,  the  patriarchal  families  in  succession  fell  into 
fanatical  errors ;  but  in  these  errors  the  ethical  spirit  of  the  whole  sexual  life  w  re- 


Ii2  INTRODUCTION   TO   THE   OLD   TESTAMENT. 

fleeted,  which  corrects  the  heathen  disorderly  sexual  life,  and  its  low  view  of  the  natort 
of  conception. 

XI. 

71l«  Mosak  System,  the  Giving  of  tte  Law,  the  Threatening  of  the  Curse,  or  the  Glorification  of  all  the  Dl 
vine  Education  of  Men,  through  the  Teaching  and  Leading  Power  of  the  Free  Religion  of  the  Covenant. 

A  very  wide-spread  prejudice,  since  the  days  of  Marcion,  confounds  the  Old  Testa- 
ment religion  of  faith  with  the  Mosaic  giving  of  the  law,  and  then  caricatures  this 
law-giving  itself,  since  it  regards  it  as  a  despotic  or  dictatorial  bending  of  an  unwilling 
people  under  absolute  statutes,  which  were  strengthened  by  intolerable  curses  which 
should  pass  over  to  children  and  cliildren's  children  {see  Hegel:  Philosophie  der  It& 
liffioH,  ii.  pp.  70  and  74). 

History  and  the  scripture  teach  on  the  contrary:  1.  that  it  is  not  the  Mosaic  giv- 
ing of  the  law,  but  the  covenant  of  faith  of  Abraham  with  God,  which  is  the  founda- 
tion of  the  Old  Testament  religion  (Gal.  iii.  19) ;  2.  the  Mosaic  law  is  not  the  first 
thing  in  the  Mosaic  system  (viewing  it  as  a  stage  of  development  of  the  Abrahamio 
religion,  in  its  transition  as  a  system  of  instruction  and  training  to  a  neglected  people), 
but  the  Mosaic  typical  redemption,  the  miraculous  deliverance  of  Israel  out  of  Egypt 
(Ex.  XX.  2) ;  3.  the  Mosaic  law-giving  itself  rests  upon  repeated  free  communication? 
between  Jehovah  and  his  people  (Exodus  xix.  8  ;  xxiv.  3)  ;  4.  the  Mosaic  commands 
are  not  immediate  abstract  and  positive  statutes,  but  are  mediate,  as  religious  funda- 
mental commands,  through  the  religious  spirit,  as  moral,  through  the  conscience  ; 
5.  transgressions  were  not  visited  immediately  with  the  curse,  but  so  far  as  they  were 
not  bold  and  obstinate,  were  taken  away  through  an  atonement ;  6.  to  the  curse 
which  was  spoken  against  the  obstinate  persistence  in  sin,  stands  opposed  the  super- 
abundant blessings  which  were  promised  to  the  well-behaved  Israelite ;  7.  the  Mosaic 
system,  with  its  own  peculiar  stages  of  development,  proclaims  its  own  goal,  in  the 
prophetic  continuation  and  Messianic  completion,  and  forms  in  its  impelling  strength 
the  direct  opposition  to  all  laws  of  an  absolute  nature.  "  Moses  wrote  of  Christ." 
As  to  the  addition  to  the  second  command,  which  visits  the  misdeeds  of  the  fathers 
upon  the  children,  unto  the  third  and  fourth  generation  of  them  that  hate  me  (Ex.  xx. 
5),  this  threatening  is  opposed  by  the  promise  which  extends  the  blessing  of  the  pious 
to  the  thousandth  of  his  successors.  But  in  their  violent  passion  over  the  threaten- 
ing, these  ungracious  humanists  have  overlooked  that  it  is  the  same  law  of  tragical 
connection  between  guilt  and  the  curse,  which  the  tragic  poets  of  Greece,  in  a  much 
more  cruel  form,  have  poetically  glorified.  Let  them  first  come  to  an  arrangement 
with  the  idea  of  the  tragedists,  they  will  then  find,  that  even  here  the  partially  fatal- 
istic element  of  lieatlien  tragedy,  is  laid  aside,  while  its  sad  features  are  glorified. 

But  the  Mosaic  system  generally  stands  as  the  system  of  instruction  and  prepara 
tion  for  the  religion  of  promise,  as  it  trains  an  uninstructcd  people  to  the  culture  of 
Christendom,  and  hence  also  as  the  glorification  of  all  divine  systems  of  preparatory 
instruction  and  training. 

XII. 

TTu  Zff'/ptian  Afiraden  and  Plagues,  or  the  Typical  Revelation  of  the  Fact,  that  all  the  Visitations  of  God 
upon  the  Nations  are  for  the  Good  of  the  People  and  Kingdom  of  God. 

Hengstenberg  has  shown  in  his  thorough  and  learned  work  (Egypt  and  the  book* 


APPENDIX— THE  SO-CALLED   DIFFICULT   PLACES   IN   THE  OLD  TESTAMENT.        8> 

of  Moses,  pp.  93-129)  that  the  Egyptian  plagues  and  miracles  are  not  to  be  regarded 
as  absolute  miraculous  decrees  of  God,  but  as  extraordinary  divine  leadings  and  judg- 
ments, conditioned  and  introduced  through  the  nature  of  the  land  of  Egypt.  There 
was  a  natural  foundation  for  the  miracles,  for  the  blood-red  color  of  the  Nile,  the  ap- 
pearance of  the  frogs,  the  plagues  of  flies,  murrain,  sores,  the  hail  and  thunderstorm, 
the  locusts,  the  Egyptian  darkness  (the  darkening  of  the  air  through  the  sandstorm), 
and  the  death  of  the  first-born  (the  plague). 

This  connection  of  natural  events  in  an  extraordinary  succession,  form,  and  extent, 
is  not  obscured  but  strengthened  through  their  reference  to  the  providence  of  Je- 
hovah, and  the  redemption  of  his  people.  Rather  the  dark  events  of  the  earth  are 
explained  and  glorified  in  the  idea  of  punishments,  and  the  judicial  punishment  glori- 
fies itself  in  its  purpose  and  goal  to  awaken  and  save. 

But  in  this  form,  the  visitations  of  God  upon  Israel  serve  to  bring  out  clearly  the 
final  end  of  all  his  judicial  providence  over  the  individual  kingdoms  of  the  world,  ip 
their  opposition  to  his  church. 

XIII. 

7%«  Egyptian  Treasuret,  or  the  Inheritance  of  the  Goods  of  this  World  by  the  Kingdom  of  God,  at  the 

culminating  Points  of  the  Redemption  of  his  People. 

In  the  first  place,  as  to  the  text,  it  does  not  say  that  the  Israelites  borrowed  the 
gold  and  silver  jewels  of  the  Egyptians,  but  that  they  demanded  or  by  entreaties  ob- 
tained them.*  In  favor  of  this  may  be  urged  first  the  expression  Schaal  (istJi),  which 
retains  the  same  sense  throughout  the  passage  in  question  (Ex.  iii.  22  ;  xi.  2 ;  xii.  35). 
The  signification :  to  ask,  demand,  entreat,  is  the  prevailing  sense  of  the  word.  The 
signification :  to  borrow,  is  scarcely  ever  used.  In  the  usual  acceptation,  indeed,  the 
Hiphil  of  the  word  (nsibisui'i),  in  the  sense,  they  lend  to  them,  would  seem  to  require  the 
corresponding  meaning  of  the  Kal :  they  borrowed  the  jewels.  And  Baumgarten  in 
this  view  calls  (i.  p.  473)  Hengstenberg's  explanation  (Authentic,  ii.  p.  524)  very  arti- 
ficial f  The  word  in  question,  in  the  mouth  of  Hannah  (1  Sam.  i.  28),  cannot  well 
mean :  I  lend  him  (the  son  prayed  for)  to  the  Lord  for  the  whole  of  his  life.  The 
Hiphil,  in  its  correspondence  with  the  Kal,  to  entreat,  must  still  mean  to  give  richly 
or  freely,  to  grant,  especially  to  encourige  the  prayer.  Moses,  moreover,  if  he  had 
been  speaking  of  borrowing  or  of  theft,  would  not  have  announced  it  so  long  before- 
h.and,  as  a  prominent  event  in  the  freeing  of  the  people  (ch.  iii.  22);  and  the  attain- 
ing of  the  desire  would  scarcely  be  explained  by  the  fact  that  the  people  found  or 
should  find  favor  in  the  eyes  of  the  Egyptians  (ch.  iii.  21 ;  xi.  3 ;  xii.  36).  Thus  it  can 
only  be  an  entirely  extraordinary  asking  which  is  here  spoken  of,  and  the  expres- 
sion which  records  the  result  can  consequently  hardly  be  to  steal.  The  term  (bxj) 
points  in  its  various  forms  rather  to  a  strong  and  violent  snatching  than  to  a  stealthy 
thefl.J  And  since  in  this  case  it  cannot  be  violence  which  is  spoken  ol,  so  the  term 
must  express  the  intellectual  ascendency  of  those  who  gained  the  inheritance,  a  mighty 
appropriation  to  themselves. 

•  Compare  HBKGaTEHBBRO  :  Authenticity  of  the  Pentateuch,  2  vol.  p.  507. 

t  "The  verb  (bxiTJ),  to  desire,  can  only  be  in  Hiphil  to  cause  another  to  desire.  It  deslgnateB  then  a  freely  of 
fered  gift,  iu  opposition  to  one  which  is  given  only  from  outward  constraint,  or  only  from  shameless  begging.  Who- 
ever freely  gives  thereby  invites  the  other  to  ask;  he  cannot  ask  too  much,  not  enoagh  indeed."  This  is  snrely  ic 
perfect  accordance  with  the  spirit  of  the  language,  if  the  Hiphil  is  explained  according  to  the  Kal.  Baumgarten  &v-i 
the  traditionid  exposition  explain  the  Kal  after  an  hypothetical  HiphiL 

I  Hengstenberg,  p.  525 


94  INTRODUCTION   TO   THE   OLD   TESTAMENT. 

The  situation  itself  is  not  in  favor  of  lending.  The  first  demand  of  Moses  foi 
Israel  was  only  for  a  brief  journey  into  the  wilderness,  for  the  purpose  of  holding  a 
feast  (Ex.  oh.  v.  1) ;  but  afterward  the  demand  increased  in  the  same  measure  in 
which  Pharaoh  was  hardened  (ih.  viii.  1 ;  ix.  1  ;  x.  2-t).  But  after  the  judgment 
upon  the  tirsl-born  there  is  no  need  of  any  supposition  that  they  would  return,  as 
indeed  it  had  not  been  promised  before.  The  Egyptians  drove  the  Israelites  out, 
because  they,  under  the  protection  of  their  God,  had  become  a  terror  to  them.  The 
reservation  which  Pharaoh  could  perhaps  have  made,  he  abandons  immediately  after- 
wards, since  he  pursues  the  Israelites,  makes  war  upon  them,  and  perishes. 

We  pass  in  review  the  different  explanations  of  this  passage.  The  older,  ex- 
tremely positive  and  favorite  explanation,  proceeds  from  the  assumption  that  God 
suspended  in  that  case  the  prohibition  of  theft  and  deceit.  The  Apologists  do  not 
spend  much  labor  here  in  the  defensive.  They  have  a  greater  work ;  they  have  the 
glory  of  this  fearful  moment  to  show,  in  which  the  despised  slaves,  the  Jews,  in  the 
eyes  of  their  proud  oppressors,  now  humbled  by  God,  pass  into  a  people  of  God, 
or  sons  of  God,  who  only  need  to  ask,  whether  as  a  favor,  or  as  a  loan,  or  as  a  demand, 
for  the  gold  and  silver  treasures,  and  they  are  cast  before  them  as  an  acknowledg- 
ment of  homage,  a  tribute  of  reverence  and  fear.  Their  sons  and  daughters  are  loaded 
and  burdened  with  them.  That  Moses  so  long  foresaw  this  moment  marks  th«> 
great  prophet ;  that  Israel  uses  it  shows  not  only  his  human  prudence,  but  even  his 
sacred  right ;  but  that  God  brings  about  this  result,  reveals  him  as  the  protectoi 
of  his  people,  who  will  provide  for  him,  after  his  long  sorrows  and  deprivations,  the 
richest  compensation,  and  at  the  very  foundation  of  his  kingdom  appropriates  with 
majesty  the  gold  and  silver  of  the  world.  Thus  before  this  time  Abraham  had  been 
blessed  among  the  heathen,  thus  Jacob  by  Laban,  and  thus  since  the  church  of 
Christ,  at  the  time  of  Constantine,  after  its  victory  over  the  Roman  empire ;  and 
in  like  manner  the  church  of  the  middle  ages,  after  the  irruption  of  the  barbarians. 
But  at  the  end  of  days  all  the  treasures  of  the  world  shall  become  serviceable  to  the 
kingdom  of  God,  and  civilization  shall  fall  as  an  inheritance  to  the  cultus. 


XTV. 

lioui  the  Prophet,  and  the  Prophetic  People  of  God  in  opposition  to  the  Magicians  of  Egypt  and  Balaam, 
or  the  Spirit  of  Magic,  and  the  Prophecy  of  Heathenism,  as  it  involuntarily  does  homage  to  the  Spirit 
of  the  Kingdom  of  God.     Balaam's  speaking  Ass. 

We  believe  there  is  good  ground  for  placing  the  magicians  of  Egypt  in  relation 
with  the  Aramaic  seer  Balaam.  Just  as  the  history  of  the  magicians  (Ex.  vii.  11  ff.) 
records  the  victory  of  the  theocratic  prophets  over  the  antagonistic  position  of  real- 
istii!  wisdom  and  magic,  so  the  history  of  Balaam  (Num.  xxii.)  proclaims  the  triumph 
of  the  theocratic  people  over  the  hostile  position  of  that  idealistic  wisdom  of  the 
world,  the  worldly  prophecy  and  poesy  represented  by  Balaam.  It  would  be  dif- 
Scult  to  distinguish  accurately  between  the  symbolic  and  the  purely  actual  elements 
in  the  account  of  the  contest  of  Moses  with  the  Egyptian  conjurers.  Moses  was 
endowed  with  miraculous  power  for  this  contest,  whc«e  sign,  in  any  case,  wore  a 
symbolical  colorhig.  Ilengstenberg  regards  it  as  the  central  point  in  this  endow- 
ment, that  he  could  thus  meet  and  defeat  the  Egyptian  serpent-charmers  upon  iheii 
own  lield,  in  the  region  of  their  most  cultivated  magical  art,  and  with  higher  meant 


APPENDIX— THE  SO-CALLED   DIFFICULT   PLACES  IN  THE   OLD   TESTAMENT        8ft 

at  his  command.*  Moses,  with  his  miraculous  rod,  or  staff,  works  in  tlie  three  re 
gions  of  life  miracles  of  punishment  and  salvation ;  iu  the  region  of  elementarj 
nature  (changing  water  into  blood,  bitter  water  into  sweet) ;  in  the  region  of  organic 
nature  (making  the  rod  to  become  a  serpent,  and  the  serpent  a  rod) ;  in  the  region 
Df  human  life  (calling  Ibnh  the  leprosy  and  healing  it).  He  can  do  this  truly  only 
m  the  service  of  the  Lord,  and  therefore  only  in  decisive  preordained  moments.  But 
then  he  can  do  this  with  an  evidence  which  puts  to  shame  all  magical  art  and 
worldly  culture.  Thus  gradually,  and  step  by  step,  the  Egyptian  conjurers  were 
put  to  naught  before  him.  The  first  distinction  is,  that  they  could  only  imitate 
what  Moses  did  before  them ;  the  second,  that  they  could  only  do  upon  a  small  scale 
what  Moses  did  upon  a  large ;  the  third,  that  they  could  imitate  in  the  destructive 
miracles,  not  in  those  which  delivered  and  saved ;  the  fourth,  that  they  could  not 
imitate  the  great  destructive  miracles;  the  last,  that  they  themselves  perished  in  the 
destructive  miracles  of  Moses.  At  the  very  beginning,  their  rods  were  devoured  by 
the  terrible  rod  of  Moses,  and  at  the  end  they  stand  there  without  power,  they 
themselves  filled  with  sores,  and  their  first-born  given  to  death. 

Balaam  undoubtedly  represents  the  ideal  character  of  the  art  and  culture  of  the 
world  ;  f  as  it  places  and  defines  itself,  in  its  common  or  ordinary  life,  as  in  the 
sphere  of  its  conscious  thought  or  piurpoxe,  it  opposes  the  people  of  God  and  his 
kingdom,  and  especially,  by  the  device  ot  lustful  and  drinking  banquets,  it  could  work 
great  injury  to  the  church  of  God ;  and  yet  must  ever,  in  the  sphere  of  it.t  con- 
<:cious  feeling,  in  the  impetus  of  its  inspiration  through  the  Spirit  of  the  Lord,  be  cai-- 
ried  beyond  itself,  bless  the  people  of  the  kingdom,  and  testify  of  its  salvation  and 
victory.  This  opposition  between  the  purpose  and  the  inspiration  in  the  spheres 
of  worldly  genius  and  culture  is  world-historical,  not  less  so  than  the  fact  that  even 
the  woi'ldly  genius  in  its  philosophic  systems,  with  its  poetical  and  artistic  culture, 
prophesies  of  Christ  and  blesses  his  kingdom. 

But  Balaam's  ass  is  destined  to  portray  the  fact,  that  the  ass  itself  must  become 
a  prophet,  when  the  worldly  prophet,  who  rides  him,  will  become  an  ass.  This 
grand  irony,  according  to  which  Genius  in  its  fallen  state  is  more  blind  and  dumb 
than  the  ass  which  it  rides,  according  to  which  the  prophet  who  rides  the  ass  is 
changed  into  an  ass  who  rides  the  prophet,  does  not  stand  there  as  a  perplexity  to 
the  believer  and  a  sport  to  the  unbeliever.  And  it  is  truly  the  guilt  of  the  apologetic 
school  theology  if  it  falls  into  distress  about  the  ass  of  Balaam,  when  the  free-thinkers 
lustily  ride  upon  it. 

That  the  species  of  the  horse,  to  which  the  ass,  especially  the  oriental  ass,  be- 
longs, is  inclined  to  be  timid,  and  through  ita  fright  can  draw  attention  to  bidden 
dangerous  circumstances — indeed,  that  it  has  an  inexplicable  power  to  recognize 
ghost-like  appearances,  or  even  in  its  way  to  see  spirits,  all  this  is  confirmed  through 
the  strangest  things.  More  than  once  has  the  stumbling  of  a  horse  been  an  evil 
omen  to  his  rider,  and  Napoleon  played  the  part  of  Balaam  on  the  other  side  of  the 
Niemen. 

That  the  voice  of  an  act  or  event,  thus  even  of  the  mighty  utterance  of  the  animal 
loul,  may  become,  in  the  plastic  forming  impulse  of  a  visionary  genius,  a  miracle  of 
vision,  and  most  easily  the  Jiath  Kol,  the  voice,  this  needs  no  detailed  explanation, J 

•  The  books  o*"  Moses,  p.  71. 

t  Especially  the  wisdom  of  the  Chaldees  upon  the  Eupbrutps,  5m  Baumoarten,  ii.  p.  349. 

1  We  may  not  here  think  of  a  barely  inward  event.    The  way,  however,  in  which  Baumoarten,  it  p.  359,  defendf 


86  INTRODUCTION  TO  THE  OLD  TESTAMENT. 

But  that,  finally,  repeated  terrors  of  conscience  may  awaken  the  inward  life  of  the 
spirit  and  preserve  it  watchful,  for  the  reception  of  the  higher  and  clearer  manifest- 
ations  of  the  Spirit,  thus  in  the  prophetic  region,  even  for  angelic  appearances,  this 
•xperieuce  teaches. 

Balaam's  ass  is  no  subject  for  ridicule;  least  of  all  in  a  time  when  the  noblei 
animals  have  a  sensorium  more  open  to  the  signs  of  the  invisible  world  than 
materialistic  geniuses,  whom  the  hostility  to  Christianity  has  raised  to  temporary 
honor.  The  Spirit  of  God  has  made  this  ass  to  be  a  standing  irony  upon  the  thought- 
lessness (to  speak  euphemistically)  of  the  knights  of  free-thought,  as  they  go  upon 
the  expedition  to  destroy  Christianity.* 


XV. 

The  Arretting  of  the  Sun  by  Jothtia  (Joshua  i.). 

We  will  not  speak  here  of  the  great  exegetical  history  of  this  place.  The  papal 
chair,  which  esteems  fish  not  to  be  flesh,  and  once  rejected  the  doctrine  of  the  anti- 
podes (according  to  which  all  the  Jesuit  missions  in  America  rested  upon  a  flagrant 
heresy),  compelled,  it  is  well  known,  the  philosopher  Galileo  to  forswear  the  theory, 
that  the  earth  rolls  round  the  sun.  Modern  Catholic  theologians  hold  a  modifica- 
tion of  the  old  view,  that  Joshua  arrested  the  earth  in  its  course.  The  spiritual 
primate  of  Ireland  (Cullen),  however,  has  returned  to  the  orthodox  view,  and  quite 
recently  some  Protestant  voices  are  heard,  which  even  in  this  point  will  recall  "  the 
good  old  time."  f 

The  presupposition  of  the  established  exegesis  is  the  hermeneutical  principle  thai 
the  Bible  throughout  uses  language  in  the  same  way  only,  in  which  it  is  used  in 
ordinary  records.  In  that  case  the  symbolical  contents  of  the  record  will  be  denied. 
It  will  be  emptied  of  its  true  religious,  indeed  historical  character.  Thus  here  the 
peculiar  triumphant  feeling  of  Joshua  will  be  entirely  mistaken,  since  in  that  case 
they  only  find  the  thought  that  he,  through  an  unheard-of  astronomical  and  mechani- 
cal miracle,  had  arrosteil  the  rolling  sun  (or  the  rolling  earth,  as  the  case  may  be) 
for  about  a  day  (v.  13).  They  thus  gain  perhaps  what  they  cannot  use,  indeed 
wherewith  they  are  in  the  deepest  trouble ;  while  on  the  contrary  they  lose  the 
glorious  typical  event,  which  brings  out  into  bold  relief  the  fact,  that  all  nature, 

the  outward  speaking  of  the  ass  against  Hengstenbebo,  appears  to  us  without  weight  or  importance.  If  it  is  allowed 
to  the  prophi't  to  apeak  in  his  own  dialect,  then  surely  it  may  be  to  the  ass. 

[•  Hengslenberg  holds  that  there  is  a  real  miracle,  but  that  it  is  inward  in  the  mind  or  vision  of  the  prui)h6t,  not 
oulw;ird  i.i  tlic  ;ibs.  He  deft-nds  his  view— wliich  is  ctiunected  with  a  general  theory  as  to  the  nalure  of  prnpbecy  or 
.he  stale  of  the  prophelw — with  great  ingenuity  and  aljility.  But  there  are  serious  and  insuperable  objections  to  it. 
Bui  even  this  view  is  preferable  to  that  given  above.  Dr.  Lange  comes  down  here  from  the  high  vantage  ground  from 
which  he  ha--*  dirtcusaed  so  al>ly  the  previously  btated  dltflcultu-s,  aud  stands  very  nearly  upon  a  levL-1  with  those  who 
merely  seek  to  explain  the  miracle.  If  there  is  nothing  more  here  than  the  naturally  limid  disposition  of  the  animal, 
and  the  working  of  a  plastic  fancy  or  g4'nius  upon  the  bra\ing  ot  the  frightened  and  refractory  ass,  leading  the  pro- 
phet to  imagine  that  he  soea  spirits  or  angels,  and  awakeniUL'  his  moral  and  spiritual  powers,  then  the  whole  narrative 
Is  easily  explained,  but  then  the  miracle  is  lost.  It  is  vastly  better  to  hold  that  the  record  narrates  the  fact  literally, 
Nor  Ih  thi-re  anything  improbable  in  such  a  miracle,  tliat  the  ass  should  really  use  the  words  of  men,  if  we  regard  the 
clrcuro"'.anc*-s  of  the  case,  and  the  ends  which  were  designed  to  he  reached.  It  is  a  iitting  way  to  rebuke  this  prophet, 
Hho  had  yielded  Inraself  ti>  tlie  blindntss  and  brtitatity  of  his  sm,  that  the  iynoriint  brulc  siniuld  reprove  him.  And  the 
'iveiit  thus  view(-d,  stands,  as  Lange  shows,  only  with  far  greatt-r  signitieaiu-e  and  lol-ce  than  it  ca!:  have  upon  bU 
heoi-y,  as  a  perpetual  rebuke  to  those  who,  with  like  hatred  lo  Ihe  people  of  God,  and  with  similal  blindness,  undel 
tte  hrutalizinff  i)Ower  of  sin,  carry  on  their  wai-fare  against  Cliristiauity.  Tliose  who  would  see  this  i  cord  vindicated, 
%Dd  its  real  slgniflcance  brought  out  fully,  may  consult  Uaumqakten  :  C'omineniary. — A.  U.J 

t  For  the  different  explanations  compare  Wink  a,  Artidr.  Jnxliiui. 


APPENDIX— THE  SO-CALLED   DIFFICULT  PLACES  IN  THE   OLD   TESTAMEXT.       8'. 

deaven,  and  earth,  are  in  covenant  with  the  people  of  God,  and  ever  aid  them  tc 
victory  in  the  wars  of  his  liingdom. 

Although  we  do  not  share  the  view  of  those  interpreters  who  think  that  we  are 
only  dealing  here  with  a  poetical  and  symbolical  style  of  expression  (which  the 
papal  exegesis  could  not  use),  which,  in  the  sun  of  Gibeon  and  the  moon  of  Ajalon, 
glorifies  the  sunniest  and  through  midnight  protracted,  brightest  day  of  victory,  we 
would  not  deny  the  relation  of  the  text  to  a  song  of  victory.  It  has  been  overlooked 
perhaps,  that  in  our  history  the  storm  of  hail  which  terrifies  and  follows  the  hostile 
Amorites,  is  placed  significantly  over  against  the  svm  and  moon  of  Joshua,  which 
give  light  to  the  people  of  Israel.  When  the  theocratic  hero  and  conqueror,  in  the 
view  of  such  a  terrible  storm  of  hail,  on  the  part  of  heaven,  utters  the  prophecy : 
we  shall  have  the  clearest  sunshine  upon  our  line  of  battle,  and  at  the  evening  the 
light  of  the  moon,  that  is  a  peculiar  miracle,  which  is  closely  joined  as  to  its  stamp 
and  character  with  the  great  Mosaic  miracles  of  victory.* 


XVL 

ITte  Old  Testament  TTieocratie  Miracles  of  Salvation,  as  parallel  Miracles,  or  as  extraordinary  Phenomena 
of  Nature,  which  the  Spirit  of  Prophecy  recognizes,  announces  and  uses  as  Saving  Ordinances  of  God, 
and  in  which  it  proclaims  the  Truth,  that  the  rniraculoug  points  in  the  Earth's  Development,  from  the 
Flood  on  to  the  Final  Grand  Ciitastrophe  at  the  End  of  the  World,  runs  parallel  with  the  Development 
of  the  Kingdom  of  God  in  its  Great  Eventful  Moments,  and  promotes  its  Salvation  and  Glorification. 

That  I  may  not  unduly  enlarge  this  essay,  I  remark  that  the  above  paragraph, 
while  it  may  be  regarded  as  clearly  intelligible  in  the  outline  given,  finds  its  de- 
tailed explanation  in  the  work  of  the  author  upon  miracles  {Leben  Jesit,  2  Bd.).  In 
some  particular  Old  Testament  miraculous  deeds,  the  signs  of  the  New  Testament 
miracles  appear,  i.  e.,  the  signs  of  the  absolute  victory  of  the  theanthropic  spirit 
over  the  human,  natural  world. 

xvn. 

Tlie  Destruction  of  the  CanaaniHsh  People. 

This  must  be  viewed  as  the  symbol  of  the  continuous  destruction  of  malefactors 
in  the  Christian  state.  They  were  destroyed  so  far  as  they,  as  Ganaanites,  that  is 
here  as  the  servants  of  Moloch,  claimed  the  holy  land,  and  would  live  under  the 
establishment,  or  in  defiance  of  the  establishment  of  Israel.  Two  ways  of  escape 
were  opened  to  them :  the  way  of  flight  from  the  land,  or  the  way  of  conversion 
to  the  Faith  of  Israel.  The  cunning  of  the  Gibeonites  found  a  third  way  (Josh, 
ix.). 

[  •  The  great  Mosaic  miracles  were  wrought  indeed  in  connection  with  natural  agencies  or  forces,  but  were  none  the 
less  real  miracles.  The  fact,  that  the  storm  was  miraculous,  does  not  meet  the  demands  of  the  narrative  of  the  arrest* 
4ng  of  the  sun  and  raoon.  There  are  great  difficultiei^,  uuquestiunahly,  involved  in  such  a  miracle  as  this,  but  difficul- 
ties are  not  a  matter  of  great  weight,  ta  any  one  who  admits  the  miracle  at  all,  and  when  therefore  the  question  ia 
merely  one  of  the  power  of  God.  Keil,  who  holds  strongly  that  if  the  passage  in  question  is  to  be  taken  as  a  part  ♦f 
the  hi-torical  narrative,  we  are  not  to  tie  troubled  by  the  difficulties  supposed,  contends  with  great  ability,  and  aa  a 
mere  exegetifrJ  question,  that  ttie  passage  must  be  regarded  a-i  a  quotation  from  the  pnc-tical  book  of  Jasher,  which 
is  introduced  into  the  narrative,  -lot  as  a  historical  statement,  but  as  a  poetical  description  of  ihe  great  victory.  Sm 
Eeil  The  book  nf  Joshua.  If,  however,  we  may  take  the  passage  as  historical,  and  then  of  course  hold  to  the  literal 
miracle,  that  the  earth  was  stayed  in  its  co"r-*e  by  the  hand  of  Gud,  how  grandly  it  brings  out  the  fact,  as  Lange  stat«« 
lt»  "that  heaven  and  earth  are  in  covenant  with  the  people  of  God,  and  ever  help  them  to  victory  in  the  wars  of  hii 
Ungdom.*'— A.  G. " 


98  IXTRUDUCTION   TO   THE   OLD   TESTAMENT. 


XVIII. 

TOf  Aseemion  of  Elijah  in  a  Chariot  of  Hre,  as  the  culminating  Point  of  the  consistent  Developmjnt  ol 

the  Mosaic  Law. 

Tlie  consistent  unfolding  of  the  Mosaic  law,  in  its  judicial  punitive  righteous- 
ness, is  completed  in  the  form  of  the  prophet  Elijah.  Hence  the  punitive  miracle  ia 
the  prevailing  type  of  his  work.  He  punishes  the  people  of  Israel  for  its  apostasy, 
with  a  three-years'  drought  and  famine,  he  slays  the  priests  of  Baal,  announces  to 
the  hou!~e  of  Ahab  its  destruction,  and  calls  down  fire  from  heaven  upou  the  two 
captains  of  Ahaziah  with  their  companies.  In  this  consistent  unfolding  of  the  pro. 
photic  judicial  procedure,  he  is  on  the  way  to  the  final  calling  of  the  fires  of  the 
judgment  upon  the  corrupt  of  the  world.  The  third  captain  of  fifty,  sent  by  the 
king  of  Israel  to  bring  the  prophet,  weeps  and  clings  to  his  knees  praying  for  mercy, 
and  Elijah  feels  that  he  must  arrest  the  judgment.  But  therewith  he  has  the  pre- 
sentiment that  he  is  about  to  leave  the  earth.  He  can  no  more  endure  the  earth, 
nor  the  earth  bear  him,  and  the  fiery  spirit  is  borne  to  heaven  in  a  storm  of  fire. 
The  first  persecution  by  Ahab  drove  him  into  the  loneliness  of  the  heathen  world  ; 
the  second  by  Jezebel,  when  she  threatened  him  with  death,  drove  him  to  Horeb, 
the  cradle  of  the  law,  where  he  would  willingly  have  died.  In  his  fiery  triumph 
over  the  officers  of  the  third  persecution,  he  appears  already  as  a  lofty  Cherub  with 
a  flaming  sword,  who  sends  down  from  the  mountain  the  fiery  judgments  of  heaven. 
And  still  this  is  only  the  consistent  fulfilling  of  his  true  Mosaic  office.  He  has  a 
tolerant  heart,  otherwise  he  could  not  have  dwelt  with  a  heathen  widow  and  among  a 
people  that  had  given  to  his  land  the  corrupt  princess  Jezebel  as  queen ;  a  loving  heart, 
as  is  shown  in  his  miraculous  raising  of  the  dead,  a  heart  opened  for  the  jwesent  hnents 
of  the  gospel,  which  appears  in  his  trembling  and  awe  at  the  still  small  voice,  in  the 
feeling  that  Jehovah  was  now  to  appear,  which  he  had  not  experienced  in  the  storm, 
and  earthquake,  and  fire;  a  merciftd  heart,  and  therefoi'e  he  ])auses  in  the  midst  of 
his  fiery  judgments  and  takes  his  departure  from  the  earth.  But  the  Lord  prepares 
for  him  a  worthy  end,  when  he  permits  him  to  vanish  from  the  earth  in  a  fiery 
sign  from  heaven.  We  cannot  so  paint  this  history  for  ourselves  as  that  scliool 
which  speaks  even  of  the  hoofs  of  these  fiery  horses.  Had  the  friends  of  Elijah  seen 
the  hoofs  of  the  horses,  they  would  surely  not  have  sent  fifty  men  lor  three  days  to 
search  for  the  vanished  prophet.  But  just  as  little  are  we  to  understand  the  nar- 
rative as  a  mere  description  of  a  disappearance  in  some  peculiar  storm.  If  we  see, 
in  this  grand  moment,  a  kind  of  end  of  the  world,  we  shall  also  recognize  in  this 
chariot  of  fire  the  mystery  of  a  primitive  original  phenomenon.* 

The  opposition  between  Elijah  and  Elisha  marks  the  turning  point  in  the  history 
of  Israel,  with  which  tlie  judicial  office  and  rank  of  the  law  retires  into  the  back 
ground,  and  the  providence  of  mercy  comes  into  relief,  out  of  which  the  prophecy 
of  salvation  unfolds  itself.  Elisha  inherits  a  double  portion  of  the  spirit  of  Elijah, 
and  this  appears  clearly,  since  he  with  his  niirnclcs  of  liealing  and  salvation  (in  o])po- 
»ition  to  the  punitive  miracles  of  Elijah)  forms  the  type  of  the  coming  gospel.  The 
punitive  miracle  indeed  still  appears  in  his  lite,  but  the  essential  and  determining  char 
icter  of  his  work,  forms  a  circle  of  helping,  healing,  and  delivering  miracles.  Elijat 
enters  the  lustory  as  a  glorified  Moses,  Elisha  as  the  type  of  the  Christ  to  come. 

[•  That  '«,  perh.-ipii,  the  mvKtiTS  of  tlm  Ideal  demh  or  of  the  modu  of  transition  to  the  higher  life.    Sti  pp.  7»  W 
-A.  G  • 


APPENDIX— THE  SO-CALLED   DIFFICULT   PLACES   IN    THE   OLD   TESTAMENT.        8« 

XIX. 

77i«  T)/pes  of  the  Nev  2'estamerU  Miracles,  and  of  the  Victory  of  the  New  Testament  Spirit.    Book  ol 

Daniel. 

Tliere  appears  very  early  in  the  Old  Testament  a  definite  kind  of  helping  and 
Having  miracles,  which  grows  more  distinct  in  the  life  of  Elisha,  and  reaches  its 
highest  culture  and  perfection  in  the  book  of  Daniel.  Elisha  appears  as  one  who 
raises  from  the  dead,  in  a  greatly  liigher  measure  than  Elijah ;  even  his  grave 
restores  the  corpse  to  life.  He  heals  the  fountains  of  bitter  waters  with  salt,  and 
the  poisonous  meal  in  the  pot,  makes  the  waters  of  Jordan  a  healing  bath  to 
Naaman  the  Syrian,  raises  the  lost  axe  from  the  bottom  of  Jordan  in  a  miraculous 
way,  proves  himself  a  spiritual  reprover  and  saviour  of  Israel,  triumphs  over  the 
hostile  hosts  who  were  besieging  him, by  the  help  of  the  hosts  of  the  Lord,  and 
sends  away  his  enemies  who  fell  into  his  hands,  with  mercy,  to  their  homes.  In 
the  miracles  of  the  book  of  Daniel,  which  bear  more  distinctly  the  character  of  the 
New  Testament  miracles,  because  they  are  the  victorious  miracles  of  suffering,  the 
New  Testament  time,  the  victory  of  the  kingdom  of  Christ  over  the  monarchies  of 
the  world,  is  clearly  announced.  The  three  men  in  the  fiery  furnace,  especially,  pr& 
claim  with  the  greatest  clearness^  and  in  the  grandest  symbolism,  tbe  victory  of  the 
Christian  martyrdom. 


GENESIS  {tene^i^,  n^irjNin); 


OB, 


THE  FIEST  BOOK  OF  M0SE3. 


INTRODUCTION. 


»1.    GENEEAl  INTRODUCTION  TO  GENESIS 

Ltenesis  is  the  record  of  the  creation  of  the  material  world,  of  the  founding  of  the  spimna. 

(world,  or  kingdom  of  God,  and  of  general  and  special  revelation ;  as  such  it  stands  at  the  head 
of  all  Scripture  as  the  authentic  basis  of  the  whole  Bible.     It  is  consequently,  in  the  first  place, 
I  the  basis  for  all  the  books  of  the  Old  and  the  New  Testament  in  general,  a  root  whose  trunk 
•  extends  through  all  Scripture,  and  whose  crown  appears  in  the  Apocalypse,  the  now  Genesia, 
■or  the  prophetic  record  of  the  completed  new,  spiritual  world  and  city  of  God. 

In  the  special  sense,  then,  it  is  the  basis  of  the  whole  Old  Testament;  in  the  most  special 
sense  it  is  the  basis  of  the  Pentateuch.  The  Introduction  to  the  Sacred  Scriptures  in  general, 
we  have  already  given  in  the  "Commentary  on  Matthew."  The  Introduction  to  the  Old 
Testament  precedes  the  present  exposition.  We  have  yet  to  treat  of  the  Introduction  to  the 
Pentateuch,  or  the  Five  Books  of  Moses. 

Observation. — Compare  the  beginning  and  the  end  of  the  Introduction  of  the  "  Commen- 
tary "  of  Delitzsoh.  The  author  ha^  said  many  valuable  things  of  the  deep  significance  of 
Genesis.  For  example:  "Genesis  and  Apocalypse,  the  Alpha  and  Omega  of  the  canonical 
(vritings,  correspond  to  each  other.  To  the  creation  of  the  present  heaven  and  the  jiresent 
earth  corresponds  tlie  creation  of  the  new  heaven  and  the  new  earth  on  the  last  pages  of  the 
Apocalypse.  To  the  first  creation,  which  has  as  its  object  the  first  man  Adam,  corresponds 
the  new  creation  which  has  its  outgoing  from  the  second  Adam.  Thus  the  Holy  Scriptures 
form  a  rounded,  completed  whole;  a  i)roof  that  not  merely  this  or  that  book,  but  also  the 
Canon,  is  ii  work  of  the  Hnly  Spirit." 

But  Delitzsch  confound-^  here  and  elsewhere  (as  also  Kurtz)  the  significance  of  the  biblical 
book  of  Genesis,  with  the  significance  of  the  living  Divine  Revelation  that  thmnghout  precedes 
the  biblical  liooks  themselves  and  their  historical  covenant  institutions.  It  might  be  going  too 
far  to  say:  "The  edifice  of  our  salvatiun  reaching  into  eternity,  rests  accordingly  on  the  pillars 
of  this  book."  This  edifice  rests,  indeed,  on  the  living,  personal  Christ,  although  the  faith  in 
Him  is  efiected  and  ruled  by  the  Holy  Writ.  In  a  similar  manner  it  must  appear  one-sided, 
when  the  Pentateuch,  as  a  book,  is  made  the  basis  of  the  Old  Covenant,  or  even  of  the  New; 
although  it  is,  on  the  other  hand,  quite  as  wrong  if  we  do  not  count  the  records  of  divin* 
revelation  within  the  sphere  of  revelation. 

LiTEEART  Supplements  to  the  Bible  in  general. — See  Literary  Catalogue  in  Hertwiq's 
Tabellen ;  Kuetz:  "History  of  the  Old  Covenant,"  Introduction;  Kirohhofee:  Bihelkvnde, 
pp.  1,  2,  19  fi". ;  Winer,  i.  p.  75.  Works  on  this  subject  by  Griesinger,  Cellerier,  Kleuker. — 
Koppen:  "The  Bible,  a  Book  of  Divine  Wisdom."  Prideaux,  Stockhonse,  Lilienthal,  etc 
Beam:  "Surveys  of  Univers:il  History,"  Strasburg,  18*'."  :  Bkrtsob:  "  History  of  the  Old  Coto 
nant  and  its  People,"  Stuttgart,  18.57. 


tH  DfTRODUCTION   TO   GENESIS. 


A.    THE  PENTATEUCH. 

»  J.     TILK  rjs^iAXJSUCH,  OB  THE  FIVE  BOOKS  OF  MOSES— THE  THORAn.    OBGAJflO  UNITr  AMD 

AKRANGEMENT. 

Tlie  Hebrew  Thorah  (i.  «.,  doctrine,  especially  doctrine  of  the  law, — law),  or  the  record  of 
the  covenant  religion  of  the  Old  Testament  (t)  TrnXnm  SiadrjKrj,  2  Cor.  iii.  14;  8i(i5i7kij  =  n''"ia), 
lias  its  real  principle  not  so  much  in  the  Mosaic  law  as  in  the  Abrahamic  covenant  of  I'aith  as 
effected  by  tlie  first  preparation  of  the  kingdom  of  God  in  the  creation  of  the  world  and  of  man 
(see  Rom.  iv.  1,  ff. ;  Gal.  iii.  17). 

Genesis  is,  therefore,  not  the  introduction  to  the  five  books  of  Moses,  especially  to  the  law 
giving  portion,  as  Kurz  supposes  ("Compendium  of  sacred  history,"  p.  94;  it  is  true,  with  the 
restriction:  "For  the  Israelitish  standpoint  the  first  book  has  only  the  import  of  an  liistorical 
introduction  "),  for  this  would  correspond  to  a  specific  and  Judaistic  view  of  the  Old  Testament ; 
but  it  is  tlie  zinirer.ml  foundation  for  it  ;  i.  «.,  for  the  temporary  economic  particularity  of  the 
patriarchal  state  and  of  the  law-giving.  Genesis  is  the  special  root  of  the  Thorah,  and  the  gen- 
eral root  of  the  Holy  Writ. 

Hence  the  Pentateuch,  including  this  basis,  is  developed  in  five  books;  (Hebraice: 
m'inn  ■'traiin  niran.  the  five  fifths  of  the  law  in  rabbinical  notation.  Grece:  r^  TifvTUTfvxoi 
sc' /3i/3A.,i-.  '  Latin:  liber  Pentateuchus).  'I'he  number  five  is  the  half  number  ten.  Ten  is  the 
nninber  of  the  perfect  moral  or  historical  development;  five  is  the  number  of  the  hand,  of 
action,  of  freedom,  and  so  then  also  of  their  legal  standard. 

The  founding  of  the  law  in  Genesis  unfolds  itself  in  the  triple  form  of  legislation.  Exodus 
(liber  Exodi;  ij  ?|oSof ;  Hebrew:  niiam)  presents  the  prophetic  side  of  the  law  throughout. 
Even  the  Tabernacle,  whose  construction  is  described  from  ch.  xxxv.-xl.,  belongs  not  mainly 
on  the  side  of  the  priestly  service,  but  on  that  of  the  prophetic  legislation  of  God,  as  the  place 
of  the  living  presence  of  the  lawgiver,  and  of  the  law  itself  (in  the  ark  of  the  Covenant ;  hence : 
Ohel  moed,  Ohcl  haeduth,  tent  of  meeting,  tent  of  testimony). 

Leviticus  (Heb. :  xnp»1  •  Gr. :  Xt kitikoi')  embraces  the  priestly  side  of  the  law,  the  holy 
order  of  service  for  the  Israelitish  people,  according  to  its  symbolical  and  universal  significance 
in  its  most  comprehensive  sense. 

The  book  of  Numbers  (Heb.:  -i3"ia3,  Gr. :  d^iS^io/)  is  ruled  throughout  by  the  idea  of  the 
princely  or  royal  encampment  of  the  people  of  Israel  as  an  array  of  divine  warriors,  in  which 
are  i)resented  its  preconditionings  and  its  typically  significant  characteristics,  revealing,  as  they 
do,  by  manifold  disorder,  that  this  people  is  not  the  actual  people  of  God,  but  only  the  type  of 
that  people. 

These  three  fundamental  forms  of  the  symbolical  Messianic  law,  namely  the  prophetic,  the 
priestly,  and  the  royal,  are  embraced  in  Deuteronomy  (Heb.:  c-ia"!,  Gr. :  hfVTfpmmti'inv),  or 
In  the  siilemn  free  reproduction  of  the  whole  law  again  as  a  un  ty.  in  order  to  point  from  the 
Bphero  of  the  legal  letter  into  the  sphere  of  tlie  inner  prophetic,  force  of  the  law  (ccim|)are  Deut. 
iv.  25 ;  ch.  V.  15,  21— the  ordering  of  house  and  wife ;  ch.  vi.  5  ;  x.  18-19 ;  xi.  1 ;  xiv.  1 ;  xviii. 
16 ;  ch.  xxviii.  ff.  xxx.  6;  xxx.  2-14;  ch.  xxxiii.  2-3). 

As  in  Exodus,  Leviticus,  and  Numbers,  the  historical  period  of  Israel  is  opened,  so  Deuter- 
onomy jioints  forward  to  the  prophetic  period. 

From  the  foregoing  it  appears  that  we  can  divide  the  Pentateuch  into  threi^  main  divisions; 
namely,  into  Genesis  as  the  universal  foundation  of  tlie  law,  next  into  the  particular  law  that 
lliows,  with  its  Messianic,  significimt,  tri|ile  division,  the  symliolical  liackgrouml  of  its  whole 
^pcaranco  (i.  e.,  into  the  divisions  Exodus,  Leviticus,  Numbers),  and  fin  illy  into  Deuteronomy, 
In  «hich,  along  with  the  intrinsic  character,  the  universal  import  of  the  law  again  prophet. 
Icallj  ajuiears. 

Obbkhvation  1.  For  the  more  genonal  category.  Historical  books  of  the  Old  Testament,  Kt 
the  division  in  the  general  Introduction.     In  resiieot  to  the  literature,  see  Literary  Catalogue. 


g  2.     THE   PENTATEUCH,  OR  THE   FIVE   BOOKS  OF   MOSES.  yg 

Observation  2.  The  present  division  into  five  books  is  considered  l)y  some  (Borthold)  !i» 
original  and  peculiar  to  the  Hebrew  coUectioi}  ofihe  Canon.  According  to  others  (Huvernick, 
Lengerke)  it  proceeds  from  the  Ale.xaridrians.  In  lavor  of  the  first  view  is  the  fact  that  Josephus, 
who  retained  the  Hebrew  cauon,  was  acqiiainti-d  with  this  di\isioM  {coidra  A/non.  i.  8,  alsu 
Phih).  De  W  tte  seems  also  to  incline  to  this  opinion.  Michaelis  considered  this  division 
older  than  the  Septnagint.  bnt  not  original.  According  to  Vaihinger  {see  the  article  Pentateucli 
in  Heuzog's  Real-LexiciiH),  the  division  of  ihe  Pentateuch  into  five  books  was  made  before  the 
captivity.  But  tlie  s.irae  L'arned  aithority  supposes  it  not  lo  have  been  made  until  afier  thu 
division  of  the  Proverbs  of  Solomon  into  four  [larts,  lieeause  the  conscious  infiuence  of  symbol- 
ical numbers  had  not  favored  tlie  innnber  five  until  after  that  period,  as  with  the  division  of  the 
Psahus  into  five  books,  and  the  presentation  of  the  five  Megiiloth. 

We  do  not  consiiler  this  argnment  cimclusive  against  the  earlier  division  of  Moses  into  fiv« 
books.  The  Jew  could  distinguish  a  significant  number  lonr.  and  a  significant  number  five, 
even  according  lo  this  numerical  symbolism.  In  the  l-'entateuch  the  number  five  seems  to  have 
been  indicated  from  the  beginning  by  the  variety  of  the  originals.  That  (iene>is  is  actually  in 
contrast  witli  the  following  books,  and  that  Deuterunomy  is  quite  as  specific,  is  evident.  The 
fundamental  ideas  of  the  three  middle  books,  do  nut  contrast  less  specifically  with  each  other, 
as  appears  from  our  division. 

It  serves  even  to  a  better  appreciation  of  the  import  of  the  Tabernacle,  when  we  consider 
"hat  it  is  an  annex  of  the  Decalogue,  and  of  the  whole  fundamental  lawgiving  connected  there- 
with, and  that,  in  accordance  with  this,  it  is  repre  ented  in  the  second  book  as  the  [ilace  where- 
in Jeh.ivah,  as  lawgiver,  is  present  to  his  people.  The  contents  of  the  fourth,  again,  are  in 
strong  contrast  with  Leviticus  (as  the  book  of  the  tribes).  The  ethical  prophetical  book  of 
Exodus  is  especially  the  book  of  God  and  his  prophet.  Leviticus,  or  the  book  of  the  divine 
office,  refers  especially  to  the  priests.  Numbers,  or  the  book  of  the  tribes,  more  especially  con- 
cerns the  people  in  a  theocratic,  political  sense. 

OBSEiiv.\TtoN  3.  If  we  mark  the  number  ten  as  the  number  of  perfection,  or  completion, 
and  con-^equently  the  number  five  as  the  number  of  half  completion  (Vaihinger),  such  classifica- 
tion seems  nmoh  too  general  and  inilefinite,  since  the  numbers  three,  seven,  and  twelve,  are  also 
numbers  of  perfection,  or  completion,  each  in  its  kind.  It  u  ill  be  our  duty  to  treat  of  symbol- 
ical numbers  in  Exudus.  Here  we  will  simply  anticipate  that  clearly  "  the  ten  words  "  *  indicate 
moral  completion,  or  perfect  develo])ment,  and  so  also  the  ten  virgins  in  the  gospel  parable. 
When,  however,  there  appear  five  as  foolish  and  five  as  prudent  or  wise,  the  number  five  may 
indeed  mark  the  number  of  the  freely  chosen  religious  and  moral  development  of  life.  Five 
books  of  Psalms  indicate  the  moral  and  religious  life-prime  of  the  Old  Testament,  just  as  the 
five  Megiiloth  indicate  five  periods  of  the  development  of  Israelitish  life.  The  five  fingers  of 
the  hand  are  the  symbol  of  moral  action,  as  the  five  senses  symbolize  the  number  of  the  moral 
reciprocity  of  man  with  nature. — Vaihinger  rightly  concludes  from  the  significancy  of  the  num- 
ber five,  tfiat  the  Decalogue  should  not  be  divided  into  three  and  seven,  but  into  five  .'nd  five. 

Observation  -i.  Our  theological  naming  of  the  five  books  (Genesis,  &c.)  is  the  Alexandrian 
naming  of  the  Septnagint,  followed  by  the  vulgate  (only  that  the  gender  of  Pentateuch  and 
Exodus  in  Greek  is  feminine  on  account  of  ;ill:i\ns  and  6Sdt,  in  Latin  masculine  on  account  of 
liber). 

The  five  books,  which  were  comprised  by  the  Jews  under  the  above  names:  the  five  fifths 
of  the  law,  were  individually  designated  by  them,  according  to  the  initial  words:  Breschith,  &o., 
as  this  naming  has  passed  into  the  Masoretic  Bibles.  But  the  Jews  had  ahso  a  designation  for 
the  five  books,  according  to  the  contents,  i.  e.,  Genesis  was  called  the  book  of  the  creation  {see 
Vaihin"OEB  in  Herzog's  Encyclopedia,  Art.  Pentateuch,  p.  293). 

Observation  5.  Vaihinger  seeks  fir  the  five  books  of  Moses  a  second  half,  and  finds  it  in 
the  prophets  (law  and  the  prophets.  Matt.  xxii.  40).  Thi^  division  is  interfered  with  by  the  inter- 
vention of  the  Kethubim.  Then  he  finds  the  second  half  in  the  additional  idea  of  the  law  aa 
promise  in  the  New  Te.stament.  Without  doubt,  the  New  Testament  is  the  converse  of  the  Old; 
that,  however,  the  number  five,  as  such,  requires  a  complement,  becomes  doubtful  by  the  num- 
ber of  the  bo  ika  of  the  Psa'ms,  unless  we  are  to  consider  the  writings  of  Solomon  as  the  comple- 
ment of  these  five  books  of  Psalms.  It  is  true,  a  complement  follows  the  five  historical  books, 
m  the  Apostolic  writings  of  the  New  Testament. 

Observation  6.  It  has  been  maintained  by  Ewald,  Bleek,  Knobel,  and  others,  that  the  basis 
of  the  Pentateuch  was  origiuidly  connected  with  the  book  of  Joshua,  and  that  the  work  was  iu 
six  parts  (see  Vaihingek,  p.  293;  Keil,  Introduction,  §  42,  p.  143).  It  is  curious  that  the  sam« 
criticism  which  on  the  one  hand  considers  these  books  of  Moses  too  Urge  to  have  been  original, 
un  the  other  hand  again  thinks  them  dismembered  out  of  larger,  and  comparatively  modern 
historical  writings. 

•  |The  Hebrew  phrase  for  the  ten  commandments,  Oi'ia'nn  tTlCS.      ExodUB  xxav.  28.— T.  L.] 


M  INTRODUCTION  TO  GENESIS. 


I  S.    ORIGIN  AND  COMPOSITION  OF  THE  PENTATEUCH. 

In  the  introductory  paragraphs  on  the  Old  Testament  criticism,  it  has  been  said.  th«t  ii 
treating  the  point  in  question,  we  neither  feel  dependent  on  tradition  and  the  orthodox  rale, 
tha'  it  is  necessary  for  the  belief  of  the  canonical  word  of  God  to  attribute  to  Moses  all  the  fivt 
books  of  Moses  iu  the  present  form  (except  the  report  of  his  death),  nor  on  the  critical  con- 
jectures which  in  various  ways,  through  their  false  suppositions,  their  want  of  intelligence  of 
the  more  profound  relations  of  the  word,  and  their  great  divergence  from  each  olhtT,  prove 
themselves  unripe  efforts. 

That  one  must  adopt  a  canonical  recension  of  the  originals  of  Moses  (i.  e.,  a  recension  falling 
within  the  prophetic  sphere  of  the  Old  Covenant),  appears  from  the  manifold  indications  o( 
criticism.  To  these  indications  belongs,  above  all,  the  account  of  the  death  of  Moses  ;  the  judg- 
ments on  Moses,  however,  as  of  a  third  person,  which  is  the  object  of  the  statement  Ex.  xi.  3  ; 
Num.  xii.  3,  seem  to  us  to  decide  nothing.  Then  there  is  the  great  chasm  of  38  years  in  the 
history  of  the  wanderings  of  Israel  through  the  desert  (Num.  xx.),  as  also  other  enigmatical 
obscurities  (see  Vaihinger).  Farther,  the  manifold  indicationi  of  the  combination  of  variona 
originals  in  initial  and  concluding  formulas;  the  marks  of  a  later  period  (Gen.  xii.  6;  xiii.  7; 
xiv.  14 ;  xxiii.  2,  at  that  time  the  Canaanites  were  in  the  land ;  Dan,  Hebron,  seem  no  conclusive 
characteristics) ;  the  presumption  of  a  book  of  the  wars  of  Jeliovah  (Sum.  xxi.  14) ;  the  great 
development  of  the  genealogy  of  Edom  carried  even  to  the  appearance  of  its  kings  (Gen.  xxxv. 
11).  The  arabiiuity  of  the  expression  •'■unto  this  day"  (Gen.  xix.  37;  xxii.  14,  ff.),  is  also 
noticed  by  Vaihinger. 

From  many  f;dse  presumptions  of  criticism  on  the  other  hand,  it  is  clear  that  we  cannot  yield 
to  its  past  views.  Here  place  especially  the  rationalistic  starting-point  of  most  critics,  and  their 
dogmatic  prejudices.  This  is  1.  the  prejudice  against  supernatural  revelation  in  general ;  con 
sequently  2.  against  miracles ;  and  3.  against  prophecies;  through  these  many  are  impeUed  to 
deny  to  the  Pentateuch  not  only  authenticity,  but  also  its  historical  character.  On  this  point 
tee  Delitzsch,  p.  4(5.  Here  belongs  also  the  ignoring  of  the  great  contrast  between  the  names 
Elohim  and  .Jehovah,  which  in  its  essential  significance  extends  not  only  througl]  the  whole  Old 
Testament  (the  Solomonic  universalism,  the  Davidic  theocratic  Messiani^m),  and  through  the 
whole  New  Testament  (the  Johannean  doctrine  of  the  Logos,  the  Petrine  doctrine  of  the  Messiah), 
but  also  through  the  whole  Christinn  church  to  the  contests  in  the  immediate  present  (ecclesias- 
tical confession  and  Christian  humanism). 

At  a  later  period  we  may  s|ieak  of  some  valuable  references  of  Sack  and  Hengstenberg,  to 
the  contrast  between  Elohim  and  Jehovah.  We  also  reckon  here  the  supposition,  that  Moses, 
the  lawgiver,  on  account  of  this  his  peculiar  office,  could  not  also,  at  the  end  of  his  career,  and 
in  his  prophetic  spirit,  have  given  a  deeper  meaning  to  the  law,  as  he  looked  out  from  the  legal 
sphere  and  over  into  the  prophetic,  even  as  from  the  mountain  Nebo  he  looked  over  into  the 
proTnised  land  (see  the  quoted  article  of  Vaihinger,  p.  315  ff.).  The  office  of  John  the  Baptist 
was  to  preach  repentance  in  the  name  of  the  coming  Messiah;  before  his  death,  however,  he 
became  the  pro]ihet  of  the  atonement  with  reference  to  Christ:  Behold  the  Lamb  of  (Jod  which 
bears  the  sins  of  the  world.  It  is  everywhere  wrong  to  assume  that  a  law^'iver  has  known 
nothing  higher  than  what  he  finds  within  his  calling  to  announce  in  form  of  law,  according  to 
the  degree  of  culture  to  which  his  people  have  advanced. 

After  these  remarks  we  give  a  survey  of  the  various  views  of  the  origin  and  the  composition 
of  the  Pentateuch,  with  reference  to  Bleek  (p.  161  ff.). 

1.  The  (dder  supposition  among  Jews  and  Cliri'^tians,  that  Moses  was  the  author  of  the  entire 
Pentateucli.  This  is  also  the  judgment  of  Philo  and  Josephus.  Thus  the  Talmud:  "Moses 
wrote  liis  book,  the  Pentateuch,  with  the  exception  of  eight  Pesukim,  the  last  eight,  which  were 
Indited  by  Joshua.     Philo  and  Josephus  even  assume  that  Moses  wrote  the  section  concerning 

is  deatli  in  the  spirit  of  |)rophccy. 

2.  The  views  of  the  Essenes,  according  to  which  the  origmal  theocratic  revelation  was  falsi 


I  3      ORIGIN  AND   COMPOSITION  OF  THE  PENTATEUCH.  95 

fied  bj  later  interpolations,  passed  naturally  over  to  the  gnostic  writings  of  the  Jews,  and  iL< 
Alexandrian  gnostics.  From  this  we  may  expLiin  a  similar  account  of  Bleek,  relative  to  the 
gnostic  Valenrinus,  the  Nasnrffians  (as  given  by  Epiphanius  and  Damascenus),  the  Cleinentinei 
and  Bogomiles.  The  source  of  these  views  is  everywliere  the  same  gentile,  dualistic  representa- 
tion. They  also  coincide  with  those  judgments  uf  the  gnostics,  which  in  their  various  gradei 
are  so  inclined  to  throw  away  the  Old  Testament. 

3.  Doubts  of  certain  Jewish  authorities  of  the  middle  ages  about  the  authorship  of  the  whol« 
Pentateuch  by  Moses,  Isaac,  Ben  Jasos,  and  Aben  Esra.  The  commencement  of  a  genuine  crit' 
icism  is  seen  with  them.  They  accepted,  however,  only  later  additions  in  certain  passages,  i.  e. 
Gen.  xxxvi.  31. 

4.  The  first  critical  doubts  after  the  reformation,  16th  century:  Cablstadt:  De  canonicU 
icripturis,  Moses  non  fuisse  scriptorem  quinque  lihrorum.  Andreas  Masics:  "The  Pentateuch 
in  its  present  form  is  the  work  of  Ezra  or  another  inspired  man." — 17th  century:  Hobbes  in  his 
Leviathan:  "The  Pentateuch  a  work  ahout  Moses,  not  hy  Moses,  yet  based  on  originals  by  the 
hand  of  Moses."  So  also  Isaac  Petreeitts,  at  first  a  reformed  divine,  then  Roman  and  Jesuit : 
Systema  theologicmn  ex  Prxadimitorum  hypnf.hesi,\6f)b.  Spinoza  in  his  Tractatm  theologico- 
politiciis:  "Ezra  is  the  author  of  the  Pentateuch  and  of  the  remaining  liistorical  books  in  their 
present  form."  Richard  Simon  :  "  Critical  History  of  the  Old  Testament "  :  "  Moses  wrote  the 
laws ;  the  history  of  his  time  he  had  written  hy  annalists,  from  which  followed  the  later  com- 
position of  the  Pentateuch."  Cleekhjs,  in  his  Sentimens,  went  still  further,  though  in  his  "  Com 
meiitary  on  Genesis"  he  took  it  mostly  back,  holding  that  only  a  few  additions  are  Post  Mosaic. 
Anton  Van  Dale,  Menonite :  "  The  Pentateuch  was  written  by  Ezra  on  the  basis  of  the  Mosaic 
book  of  the  law,  and  other  historical  documents." — 18th  century:  At  first  a  long-contiuued 
reaction  in  favor  of  genuineness  :  Carpzov,  Michaelis,  Eichhorn  (Introduction,  1-3).  Then  fol- 
lowed renewed  attacks:  Hasse,  Professor  at  Konigsberg:  "Prospects  of  Future  Solutions  of  the 
Old  Testament,"  1785 ;  at  the  time  of  the  exile  the  Pentateuch  was  composed  from  old  rec- 
ords." Later  retractations  (following  the  example  of  Clericus),  according  to  which  he  accepted 
only  additions  to  the  documentary  Pentateuch.  Fulda,  whose  conjectures  are  like  Bleek's; 
Corrodi,  Nachtigall  (pseudonym,  Otmar),  whose  sweeping  assertions  were  modified  by  Ecker- 
man,  Bauer,  aud  others. — 19th  century  :  To  great  lengths  now  went  Severin  the  father,  and  De 
Wette;  these  then  were  variously  opposed  under  the  confession  of  adduions  and  interpolations 
by  Kelle,  Fritzsche,  Jahn,  Eosenmiiller,  Pustkuchen,  Kanne,  Hug,  Sack,  and  others.  Reconcil- 
ing or  medium  views  were  presented  by  Herbst,  Bertholdt,  Volney,  and  Eichhorn,  4th  Edition. 
We  then  have  the  investigations  of  Bleek :  "  A  few  aphoristic  supplements  to  the  investigations 
of  the  Pentateuch"  (in  Rosenmijllee's  Bepertorium,  1822).  Later:  "Supplements  to  the 
Investigations  of  the  Pentateuch  "  (Studies  and  Criticisms,  1831).  The  proof  that  a  great  number 
of  the  laws,  songs,  and  similar  pieces,  were  originally  Mosaic,  was  not  recognized  by  Hartman, 
von  Bohlen,  Vatke,  and  George.  Bleek  wrote  against  von  Bohlen :  De  libri  Oene«eo»  Origine, 
&c.,  Bonn,  1836.  The  complete  Mosaic  composition  of  the  Pentateuch  was  on  the  contrary 
again  maintained  by  Ranke,  Hengstenberg,  Dreohsler,  Huvernick,  Wette.  Keil,  and  Ludwig  Konig. 
Movers  and  Bertheau  here  follow  with  peculiar  investigations  and  views.  Tuch,  in  his  com- 
mentary on  Genesis,  follows  in  all  material  respects  tlie  views  of  Bleek,  who  also  designates  the 
labors  of  Stiihelin,  De  Wette,  Ewald,  and  von  Lengerke,  as  the  latest  investigations  of  the  Pen- 
tateuch.    The  latter  is  eclectic,  leaning  on  Bleek,  Tnrh,  Stiihelin,  Ewald,  and  de  Wette. 

Stiihelin  passes  over  the  authorship  of  Moses  himself,  and  makes  as  tlie  basis  of  the  Pen- 
tateuch and  the  following  books  an  older  writing,  which  extends  from  the  creation  to  the  occupa- 
tion of  the  land  of  Canaan.  The  recension  of  the  day  falls  in  the  time  of  king  Saul,  and  may 
have  been  by  Samuel  or  one  of  his  pupils. 

De  Wette,  in  the  edition  of  his  Introduction,  5  and  6.  supposes  a  threefold  recension  of  th 
whole  work,  at  the  same  time  with  the  book  of  Joshua,  1.  the  Elohistic,  2.  the  Jehovistic, 
B.  Deuteronomistic.     The  latter  made  at  the  time  of  Isaiah.     The  sources  of  the  first  treatise 
nould  have  been  partly  Mosaic,  though  it  is  questionable  if  in  the  present  farm. 

Ewald  (History  of  the  People  of  Israel) :  "by  Moses,  originally,  there  was  but  little — merelj 


9S  INTRODUCTION   TO   GENESIS. 


the  tables  of  the  law  and  a  few  other  short  utterances."     Bases  of  the  present  form  of  the  Pen 
tateiich :  four  or  five  books  involved  in  each  other.     See  below  the  treatises  on  Genesis. 

Ktktz,  in  the  ''History  of  the  Old  Covenant."  in  the  supplement  to  Delitzscli,  has  taken  th« 
view  that  Moses  did  not  write  the  Pentateuch,  but  only  tlie  passages  in  the  middle  books  where 
something  is  expressly  given  as  written  by  him,  and  besides  that,  Deuteronomy,  ch.  i.-xxxii. 
the  Pentateuch,  however,  was  written  partly  under  Moses,  and  partly  under  Joshua,  or  not  long 
after  Joslnia.* 

Bleek  (pp.  183  If.)  has  given  very  interesting  and  evident  proof  of  genuine  Mosaic  originals 
in  Leviticus,  Numbers,  and  Exodus.  At  first  it  is  shown  of  the  sacrificial  law,  Leviticus  i.-vii., 
tliat  it  comports  in  its  literal  acceptance  only  with  the  relations  in  the  wilderness,  as  appears  from 
the  contrast  expressed  in  such  phrases  as  "in  camp  and  outside  the  camp,"  "Aaron  and  his 
Bons,"  "  heads  of  their  fathers'  houses  "  (Ex.  vi.  14),  &c.  In  Leviticus  xvi.  it  is  commanded  that 
one  of  the  goats  shall  be  sent  into  the  wilderness.  Similar  indications  of  originality  are  found 
Lev.  xiii.,  xiv.,  &c.  Bleek  judges  in  the  same  way  concerning  the  relations  of  the  camp  in  Num- 
bers, ch.  i.  ff.  Here  may  be  added  single  songs,  viz.,  the  three  songs.  Num.  xxi. — Then  are 
quoted,  however,  many  signs  as  traces  of  the  later  composition  of  the  whole :  Gen.  xii.  6 :  "  and 
the  Cauaanite  was  then  in  the  land"  (comp.  Gen.  xiii.  7).  Gen.  xxsvi.  31 :  "and  these  are  the 
kings  that  reigned  in  the  land  of  Edom,  before  there  reigned  any  king  over  the  children  of 
Israel"  Gen.  xl.  15,  Joseph  says:  "I  was  stolen  away  out  of  the  land  of  the  Hebrews."  In 
Gen.  xiii.  18,  the  city  of  Hebron  is  mentioned.  According  to  Joshua  xiv.  15;  xv.  13,  the  city 
was  formerly  called  Kirjath  Arba  (com|i-  Gen.  xxii.  2 ;  xxxv.  7 ;  see  also  the  note  on  Hengsten- 
berg's  declaration,  according  to  which  it  is  possible  that  Hebron  was  the  oldest  name  of  the 
city).  In  Gen.  xiv.  14,  the  city  is  called  Dan,  on  the  contrary  we  read  Judges  xviii.  29 :  "  The 
Dauites  gave  to  the  city  of  Laish  the  name  Dan."  Ex.  xvi.  35 ;  Num.  xv.  32,  36 ;  Deut.  i.  1 ;  ii- 
12;  iii.  2,  &c.  Bleek  counts  here  also  the  law  respecting  the  king,  Deut.  xvii.  14-20.  Again, 
laws  in  Deuteronomy,  which  seem  to  anticipate  the  sojourn  in  Canaan:  Deut.  xix.  14;  ch.  20. 
Besides  these  the  repetitions:  Ex.  xxxiv.  17-26;  comp.  ch.  21-23;  Ex.  xvi.  12,  comp.  Num.  xi. 
&c.  Then  there  are  apparent  disagreements,  such  as  Num.  iv. :  "  Period  of  service  of  the  Levites 
from  the  30th  year  to  the  50th ;" —again,  ch.  viii.  23-'i6:  "From  the  25th  to  the  50th  year." 
Still  further :  "  unnatural  position  of  separate  sections,"  e.  g.,  Ex.  vi.  14-27.  Also  the  chasm  in 
the  account  from  Num.  xx.  1-20,  where  a  space  of  37-38  years  is  omitted.  Finally,  the  im- 
probal)ility  that  Moses  would  leave  behind  an  historical  wortc  of  such  extent.  "We  have  already, 
in  the  (ieneral  Introduction,  given  the  results  of  Bleek's  investigations,  which  we  cite  as  fruit 
of  tlie  untiring  diligence  of  an  honest,  acute,  and  pious  investigator,  without  considering  them 
absolutely  evident  fnamely,  what  concerns  those  parts  where  the  force  of  th«  prophetic  predic- 
tion seems  ignored,  or  where  the  acceiitance  of  repetitions  and  contradictions  might  be  the 
result  of  a  want  of  insight  into  the  construction  of  the  books).  The  article  Pentateuch,  by  Vai- 
niNOEE,  in  Heiizog's  Real-Encyclopedia,  appears  to  us  very  noteworthy  in  a  critical  point  of  view. 
With  respect  to  the  present  cimdition  of  the  discussions  in  question,  we  refer  to  the  aforesaid 
labors  of  Bleek  in  his  Iniroduction,  to  the  article  by  Vaihinger,  to  the  supplements  by  Hengsten- 
berg,  to  the  Introduction  to  the  Old  Testament  by  Keil,  and  to  the  Introduction  to  Genesis  by 
Delitzsch.  A  carefully  prepared  tabular  pnisentation  of  the  various  views,  may  be  found  in 
Hertwig's  "  Tables  to  the  Introduction  to  the  Old  Testament,"  p.  26  S. 

After  the  above  general  remarks,  we  might,  for  the  present,  here  come  to  a  close,  since  we 
have  again  to  treat  of  the  separate  books  of  the  Pentateuch  in  the  proper  place.  One  consider- 
ation, however,  which  seems  to  us  of  special  importance,  and  which  might  not  receive  its  full 
attention,  is  the  internal  truth  of  the  religious  i)erioda  of  development,  as  ecclesiastical  theology 
has  long  shown  it  in  the  outline*.  That  the  Jewish  religion  does  not  begin  with  the  Mosaic 
legislation,  but  with  the  Abrahamitic  promise,  is  presupposed  in  the  New  Testament,  and  is 
»l80  based  upon  the  nature  of  the  case.     The  patriarchal  religion  is  characterized  as  tlie  original 

•  Wo  make  curwry  mention  of  the  oritiobm  of  SSronBon,  who,  with  his  Commentary  on  Qenesis,  forms  a  partDel  to 
the  fiBKJrtionn  of  Bruno  Bauer  on  the  gospels  of  the  New  Testament.  See  Kohtz  :  HUtory  <ff  the  Old  Cmenant,  pp.  41 
Mid  93. 


§  8.     ORIGIN"   A.VD   COMPOSITION   OF  THE  PENTATEUCH.  97 

of  an  inner  life  of  revelation  and  faith,  accordinj^  to  ita  beginnings  in  the  sphere  of  life,  as  devel- 
oped in  chosen  heads  of  families.  It  is  clear  that  this  theocratic  religion  of  promise  must  ba 
distinguished  again  from  the  earlier  universalisiic  reli(,'ion,  which  it  presupposes.  It  must  also 
present  itself  objectively  in  a  form  of  Inw,  externally  commanding  for  a  wliole  nation  grown  up 
in  slavish  oppression  and  moral  desolation.  Since  this  rested,  however,  on  the  basis  of  an  inner 
character  in  the  chosen  ones  of  the  people,  it  was  necessary  that  there  be  a  transition  period, 
(by  means  of  the  impulse  of  the  inner  life  of  faith),  from  the  legal  stage  to  the  period  of  a  new 
and  more  general  internal  feeling,  (.  e.,  to  the  prophetic  period.  When  finally  the  spiritual  lift 
of  this  prophetic  period  became  more  general,  according  to  the  popular  measure  among  the 
pious  of  the  nation,  then  it  was  necessary  to  make  the  records  of  it,  in  their  entirety,  eftectfTe 
for  the  canonical  guidance  of  the  national  life.  The  course  of  the  development  of  the  Christian 
church  forms  throughout  a  parallel  to  this  legal  development  of  the  Old  Testament  economy, 
and  it  lies  in  the  slow  manner  of  this  development,  that  its  separate  stages  must  be  indeed  last- 
ing historical  periods.  But  what  follows  from  this,  in  reference  to  the  literature  of  the  individual 
periods? 

It  is  clear  that  Genesis,  in  its  essential  character,  does  not  point,  in  the  least,  beyond  the 
patriarchal  standpoint.  It  consists  of  originals,  which  partly  represent  the  universalistic  view 
of  the  primitive  religion,  partly  the  theocratic  view  of  the  religion  of  promise.  Though  these 
originals  may  not  have  been  conceived  until  the  age  of  Moses  as  fixed  and  lusting  traditions  ic 
the  house  of  Abraham,  it  appears  settled  that  a  Genesis  could  not  have  been  invented  in  the 
prophetic  period,  nor  even  in  the  transition  period  (from  Samuel  to  ElijaJi),  nor,  indeed,  in  the 
legal  period.  The  intercourse  of  the  Abrahamites  with  the  Oanaanites,  the  relations  of  race, 
the  religious  forms,  everything  speaks  against  it.  The  book  of  Job,  it  is  true,  transfers  its  rep- 
resentations from  a  later  period  into  an  earlier  one,  or  into  what  is  still  a  universalistic  relig- 
ious faith- view;  but  with  all  the  art  of  representation,  how  openly  appears  the  more  developed 
relidous  stage  which  points  to  the  period  after  Solomon.  In  view  of  the  sacrediiess  of  the 
originals  of  Genesis  it  is  not  probable  that  their  compilation  into  one  work  should  have  fallen 
beyond  the  age  of  Samuel,  or  even  that  of  Moses. 

As  regards  further  the  three  books  of  the  law  (Exodus,  Leviticus,  Numbers),  they  bear  in 
their  entire  contents  so  decidedly  the  impress  of  the  stern  legal  standpoint,  that  only  the  com- 
pilation of  them  (not,  however,  the  collection  of  their  material  parts)  could  fall  beyond  the 
Mosaic  aije. 

Finally,  as  above  shown,  it  is  not  all  inconsistent  with,  but  corresponding  to,  the  spiritual 
life,  if  we  suppose  that  towards  the  end  of  his  days,  and  in  his  prophetic  character,  Moses  may 
have  prepared  the  way,  through  a  series  of  original  writings,  for  the  mediation  of  his  legislation 
with  the  future  period  of  prophetic  subjectiveness,  and  thus  laid  the  foundation  of  the  transi- 
tion period  beginning  with  Samnel.  The  moulding  of  these  originals  then  belonged  to  a  later 
period.  Should,  however,  Deuteronomy  have  been  made  in  the  prophetic  period,  it  must  have 
unfiiilingly  betrayed  itself  through  Messianic  traits,  if  not  in  reference  to  the  personal  Messiah, 
at  least  iu  reference  to  the  Messianic  kingdom,  wliich  is  not  in  the  least  the  case. 

The  freciueut  quotation  of  Mosaic  passages  in  the  jn-ophets  {see  Delitzsch,  p.  11  ff.)  may  cer- 
tainly prove  the  existence  of  such  written  originals,  not,  however,  the  existence  of  tlje  respective 
books  in  their  present  form  (Vaihinger,  p.  313).  The  fulness  of  these  quotations  ever  remains 
a  proof  that  the  written  sources  in  question  had  such  a  degree  of  sacredness  and  respect,  that  we 
cannot  easily  a.ssume  th.xt  at  a  period,  later  as  compared  with  the  quotations,  they  had  been  dis 
menibered  in  the  most  various  manner,  and  then  again,  as  new  material,  been  worked  up  into 
new  books.  That  the  service  in  High  Places  was  not  completely  abolished  until  the  time  of 
Hezekiah.  is  no  proof  that  Deuteronomy,  with  its  prohibition  of  this  service,  did  not  appear  until 
his  time  (Vaihinger).  In  the  same  manner  the  manifold  apostasy  of  the  people  from  Jehovah 
would  speak  against  the  authenticity  of  the  legislation  from  Sinai  itself.*  It  must  be  taken  into 
consideration,  that  the  legal  nature  of  the  Mosaic  faith  would  urge,  in  the  most  decided  mtmner, 

*  The  silence  about  Korah,  Deut.  id.  6,  is  explained  as  forbearance  towards  the  remaining  children  ol  Korah,  tht 
ieTont  Korahites,  who  afterwards  appear  so  prominently  as  psalm-sincrers. 


V?  INTKODUCTION   TO   GENESIS 


to  thes  putting  in  writing  and  settlement  of  till  detiniticns  and  explanations  of  the  law.  But  froDc 
this  it  ilces  not  follow,  as  Delitzsch  maintains,  \\  6,  that  the  Post-Mosaic  history  shows  mi  trace* 
of  developments  of  law.  The  sacerilutal  reguhitions  of  David,  mid  many  other  things,  contra- 
dict this.  It  is  perhaps  also  taken  too  little  into  consideration,  that  the  contact  of  the  Israelitish 
traditions  with  Egyptian  refinement  and  the  art  of  writinc,  must  hare  exerted  an  immense 
infiurnce.  The  periods  of  Joseph  and  Moses  were  certainly,  therefore,  more  given  to  wHting  than 
many  a  later  one.  According  to  the  degree  of  its  religious  development,  its  marks  of  inward 
depth,  and  its  indications  of  universality  (as  it  appears,  notwithstanding  the  great  theocratic, 
severity  of  the  book),  acconling  too  to  its  stately,  poetic,  auu  sententious  style,  has  Deuteronomy, 
as  It  seems  to  us,  an  unmistakable  affinity  witli  the  literature  of  Solomon  in  its  wider  sense,  a» 
it,  together  with  the  three  works  of  Solomon,  comprises  also  the  book  of  Job  (comp.  also  tlie 
Prayer  of  Solomon,  1  Kings  viii.  22). 

We  must,  therefore,  suppose  that  the  recension  of  it  belongs  to  the  transition  period  from 
the  legal  to  the  prophetic  era,  wliich  extends  from  Samuel  to  Elisha.  The  stern  vindication  of 
the  unity  of  the  place  of  worship,  ch.  12,  appears  even  to  presuppose  the  founding  of  Solo- 
mon's temple;  as  the  regal  law,  oh.  17,  certainly  appears  in  its  coloring  to  point  to  the  errors 
>f  Solomon.  The  same  is  true  of  the  strong  and  zealous  words  against  those  who  mislead  to 
apostasy.  If  we  adhered  to  this  point  of  view  we  might  set  Deuteronomy  beside  the  Song  of 
Solomon  and  the  45th  Psalm  (v.  11).  On  the  other  hand,  it  is  hardly  credible  that  a  Jewish 
author,  after  the  apost.-isy  of  the  ten  tribes,  should  have  invented  such  a  superabundant  blessing 
on  Joseph  as  we  find  pronounced  in  Dent,  xxxiii.  13.*  Moreover,  it  is  also  not  easily  credible 
that  a  theocratic  spirit  which,  toward  the  end  of  the  period  of  the  Judges,  compOed  the  originals 
of  the  lawgiver  Moses,  should  not  also  have  compiled  the  Deuteronomic  originals  of  his  later 
days.  On  the  ancient  character  and  Egyptian  recollections  of  Deuteronomy,  see  Delitzsch, 
pp.  23  ff. 

At  the  time  of  Jesus  Sirach  (180-130  b.  o.)  the  Old  Testament  was  extant  in  its  tripartite 
form  as  a  closed  canon  (Preface,  ch.  7).  At  the  time  of  Nehemiah  (444  b.  o.)  Deuteronomy 
was  already  compiled,  also  the  constituent  parts  of  the  Pentateuch  (Neh.  xiii.  1 ;  2  Mace.  ii.  13, 
speak  only  of  a  collection  of  holy  books  on  the  part,  of  Nehemiah).  At  the  time  of  Ezra  (468 
B.  o.)  there  was  developed  a  documentary  learning,  which  extended  to  the  law,  i.  «.,  to  the  legal 
writings  of  Moses  (Ezra  vii.  6-10).  For  this  reason  tradition  has  placed  the  closing  of  the  canon 
in  the  time  of  Ezra  and  Nehemiah. 

At  the  time  of  Josiah  (639-609  B.  o.)  Deuteronomy  was  again  found  in  the  temple  as  a  law- 
book of  an  older  period  (2  Kings  xxii.  8;  2  Chron.  xxxiv.  14).  It  is  not  at  all  improbable  that 
just  this  book,  with  its  emphatic  curses  of  idolatry,  was  the  one  tliat  was  forgotten  or  concealed 
in  the  depths  of  the  temple  at  tlie  time  of  the  idolatrous  king  Manasseh  (comp.  ch.  xxxiii  7). 
The  various  conjectures  which  modern  criticism  has  connected  with  this  circumstance  proceed 
from  the  nimriiv  \|^€i"8of  that  the  Old  Testament  theocrats  were  at  tliat  time  hierarchs  in 
the  medieval  sense,  and  might  have  permitted  a  pia  fraiis.  And  so,  according  to  Vatke, 
must  the  law  have  been  made  about  this  time.  At  the  time  of  the  king  llezekiah  (726 
ff.)  "his  men"  collected  tlie  addenda  to  tlie  proverbs  of  Solomon  (ch.  xxv.  1) ;  thi.s,  however, 
was  not  its  beginning.     Such  a  culloction  of  the  proverbs  of  Solomon  presupposes  far  earlier 

*  (This  remark,  and  the  thought  with  which  it  is  prcRiiant,  are  ahundantly  sufficient  to  do  away  all  the  reasons  pre- 
MQted  just  above  for  assitniinK  the  book  of  Deuteronomy  to  the  literature  of  the  Sohunonic  peiiod.  What  is  said  atwnt 
the  cojjnection  of  Deut.  12th  with  the  founding  of  Solomon's  temple,  and  of  Deut.  17lh  with  the  law  respectinK  the 
royal  office,  and  other  thinffa  of  a  similar  kind,  would,  if  true,  show  something  more  than  a  mere  recension  with  oc- 
casional scholia.  The  remark  of  Lango,  that  Moses  towards  the  close  of  his  life  wrote  an'l  spoVo  in  the  prophetic  spirit, 
which,  wheO_er  real  or  imagined,  is  most  evident  from  the  style  of  the  last  part  of  iJeutcronomy,  fully  accounts  for  all 
this  to  one  who  receives  the  Bible  as  containing  the  prophetic  and  supernatural.  What  is  said,  too  (p.  97),  of  the  absence 
of  Meiwianic  allusions  in  Deuteronomy,  though  intended  to  prove,  as  it  does  most  conclusively,  that  the  writing  of  it  could 
not  have  been  as  late  as  the  express  prophetic  period,  would  also  exclude  it  from  the  Davidic  or  Solomonic.  That  the 
Mo<*,ianic  idea  had  then  come  in  is  evident  from  such  passages  as  2  Sam.  vii.  13-16,  the  last  words  of  David,  2  Sam.  xxiii. 
t,  together  with  1  Kings  ii.  4,  2:1.  It  was,  at  least,  the  idea  of  a  Jlessinnic  kingdom  and  of  a  never-emlii^  royal  snccee- 
■Ion.  If  the  book  of  Deuteronomy  had  been  written,  or  even  compiled  and  corrected,  in  the  time  if  Solomon,  or  'atflr 
•Qr.h  an  idea  would  never  have  been  omitted,  or  left  without  any  trace. — T.  L.l 


g  4.     THE   PENTATEUCH   01:  THE   SAMARITANS.  i>| 

«ollectioD8  with  respect  to  the  Psalms  and  the  books  of  the  law.  Hence  Isaiah  can  about  thii 
time  go  bacli  witli  his  prophecy  to  the  predictions  of  Uemeronomy.  With  the  wonderful  dis- 
appeaniiKe  of  Elijah  (89ij  B.  o.)  is  in  realir.y  the  purely  legal  period  closed.  His  shower  nf  fire 
prefiguring  the  end  of  the  world,  is  followed  by  the  pniphetio  period,  which  ihe  vision  of  Elijah 
on  Horeb,  and  much  more  the  labors  of  Elisha  in  his  healing  miracles,  had  presignMlled.  Elijah 
looks  backwards  as  the  fin;d  landmark  of  the  death-bringing  and  destroying  influence  of  tht 
law;  Elisha  looks  forwards  %vith  evangelical  omens  which  the  evangelizing  words  of  the  Messi 
anic  prophets  must  soon  follow.  When  David  was  departing  this  life  (1015  B.  c),  he  couli 
already  lay  to  the  heart  of  his  sun  Solomon,  the  law  of  Mooes  as  a  written  one  (1  Kings  ii.  3) 
The  promise  of  the  typical  Messiah-king  (2  Sam.  vii.)  presup|joses  already  the  promise  of  the  typ- 
ical Messiah-prophet  (Deut.  sviii.  15),  and  the  promise  of  the  Messiah-priest  (Deut.  sxxiii.  8  If.), 
i.  e.,  determinate  originals  of  Deuteronomy ;  since  the  prophets  and  priests  are  present  in  Israo' 
before  the  kings. 

Opseevation.  It  is  not  with  entire  justice  that  Kurtz  remarks  (History  of  the  Old  Covenant, 
1,  p.  46) :  •'  It  is  an  historical  fact  that  stands  more  firmly  than  any  other  fact  of  antiquity  that 
the  Pentateuch  is  the  living  foundation,  and  the  necessary  presumption,  (jf  the  whole  Old  Testa- 
meut  history,  not  less  than  of  the  entire  Old  Testament  literature.  Both  of  these,  and  with  them 
Christendom,  as  their  fruit  and  completion,  would  resemble  a  tree  without  roots,  if  the  composi 
tion  of  the  Pentateuch  were  transferred  to  a  Later  period  of  Israelitish  history."  •  Doe^  th< 
Old  Testament  theocracy  rest  then  on  the  completed  compilation  of  scriptural  books,  or,  indeed, 
on  writings  at  all,  or  does  it  n  't  rather  rest  on  the  living,  aoiual  revelation  of  God,  which  pre- 
ceded all  writings?  And  now  all  Christendom!  The  church  also  rests,  indeed,  nut  on  the 
authenticity  of  the  New  Testament  books,  but  on  the  living  revelation  of  God  in  Christ,  although 
it  is  regulated  by  the  canon  of  the  New  Testament.  Moreover,  it  is  well  verified  that  the  Pen- 
tateuch, as  the  earlier  foundation,  is  attested  by  nil  the  followin-j;  scriptural  books.  The  inter- 
nal testimony  of  the  Pentateuch  to  the  written  compositions  of  Moses,  to  which  Kurz,  after 
Delitzsch,  refers,  is  also  of  great  import.  He  has  also  justly  remarked  that  the  canonical  charac- 
ter of  the  scriptural  books  would  stand  firmly,  even  if  Ezra  were  to  be  regarded  as  their  com 
piler. 

The  whole  of  the  present  question  is  largely  influenced  by  the  distinction  between  the  re' 
ords  of  Elohim  and  Jehovah,  to  which  we  must  return  in  the  introduction  to  Genesis. 

5  4.    THE  PENTATETJCH  OF  THE  SAMARITANS. 

It  is  a  fact  that  the  Samaritans  (see  article  in  question  in  Herzog,  Winer,  &c.)  distinguished 
themselves  from  the  Jews  by  having  a  Pentateuch  different  from  theirs  in  many  particulars, 

*  [The  importance  of  this  remark  cannot  be  overrated.    The  Old  Testament  is  a  unity  of  designed  &lsehood  through- 
cut,  or  it  is  a  unity  of  historicjil  truth.    The  patched-up  legendary  view  of  mingled  traditions,  subjective  fancies,  pure  1 
errors,  and  later  compilations  made  from  them,  cannot  account  for  it.    Tlie  idea  of  an  entire  and  continued  forgery  might  I 
theoretically  explain  its  existence,  were  it  not  for  one  thing,  namely,  its  utter  incredibility  beyond  any  of  the  marvellous 
contained  in  it.     It  would  require  a  superhuman  power  of  inventive  falsehood.    The  supposition  of  a  forged  Pentateuch,  j 
at  whatever  time  made,  demands  a  forged  history  following  it,  a  forged  representation  of  a  consistent  national  life  growing  I 
out  of  it,  a  forged  poetry  commemorative  of  it  and  deriving  from  it  its  most  constant  and  vivid  imagery,  a  forged  ethics 
grounded  upon  it,  a  forged  series  of  prophecy  continually  referring  to  it,  and  making  it  the  basis  of  its  most  solemn  warn- 
ings.   There  must  have  been  a  speciiic  forgery  of  an  incredible  number  of  minste  events,  episodes,  incidental  occun'ences, 
having  every  appearance  of  historical  truth,  of  countless  proper  names  of  men  and  places,  far  too  many  to  be  carried  down 
by  any  tradition, — a  forgery  of  proverbs,  national  songs,  memorials,  apothegms,  oath-forms,  judicial  and  religious  observ- 
ances, &c.,  &c.,  all  made  to  suit.   It  is  incredible.   No  human  mind,  or  minds,  were  ever  capable  of  this.  Th.^re  is  no  place  for 
It  to  begin  or  end,  unless  we  come  square  up  to  an  admitted  time  of  an  existing,  historical,  well-known  people,  for  whom 
all  this  is  forged,  and  who  are  expected  to  receive  it,  and  who  do  receive  it.  as  their  own  true,  veritable  history,  antiquity, 
and  national  life-development,  although  they  had  never  before  known  or  heard  of  it. 

The  idea  of  compilations  from  the  legendary  jind  the  mythical  explains  well  those  early  fabulous,  indefinite,  and 
unchrouological  accounts  of  other  nations,  which  are  .^ontctimes  spoken  of  as  parallel  to  what  is  called  the  mythici»l,  of  the 
Hebrews.  Nothing,  however,  could  show  a  greater  overlooking  of  what  is  most  peculiar  in  the  Hebrew  Scriptures.  The 
rtatistical  and  strictly  chronological  character  of  the  Old  Testament  utterly  forbids  the  parallel.  It  shuts  us  up  to  the 
ar>nclusion  of  its  entire  forgery,  or  its  entire  truthfulness  and  authenticity.  If  the  first  is  incredible,  as  even  the  Rational 
irts  are  compelled  to  acknowledge,  the  second  must  be  true.  There  may  be  points,  here  and  there,  where  such  a  general 
view  may  be  supposed  to  be  assailable,  but  the  mind  that  once  fairly  receives  it  in  its  most  general  aspect,  must  find  in  it 
a  power  of  conTictionthat  cannot  easily  be  disturbed.  It  compels  us  to  receive  what  may  be  called  the  natural  facts  o1 
the  Bible  history,  and  then  the  supernatural  cannot  be  kept  out.  Such  a  people  and  such  a  book  lying  in  the  very  het./* 
^f  history,  and  regarded  in  its  pure  human  aspect,  or  simply  in  its  natural  and  historical-marvellous,  demands  the  «upci 
ostuial  as  its  most  fitting  and  we  mav  even  s.ay,  it.s  me^'  natural,  accomp.animent  and  explanation. — T.  L.l 


100  INTRODUCTION   TO   GENESIS. 

and  that  tliey  possessed,  and  still  possess  this,  regarding  it  as  the  only  Holy  Writ  (other  neparat* 
writings,  e.  g.,  a  Samaritan  book  of  Joshua,  difter'snt  from  the  canonical,  are  of  no  special  im- 
portance). This  is  to  be  mentioned  here  for  the  reason  that  the  existence  of  this  Pent.iteuch 
might,  rn  tiie  one  hand,  support  the  authority  o'"  our  canonical  Pentateuch,  and  on  the  other 
hand  might  also  create  a  prejudice  against  it. 

The  earlier  composition  of  the  Pentateuch  has  been  inferred  from  tlie  circumstance  that  th« 
Samaritans  had  a  Pentateuch  in  common  with  the  Jews.  The  Samaritans,  it  was  supposed, 
received  their  Holy  Writ  as  a  relic  of  the  Israelites  of  the  ten  tribes,  whose  remains  mingled 
with  theirs ;  this  explains  why  they  possess  only  the  Pentateuch. 

The  Israelites,  as  separated  from  the  kingdom  of  Judah,  accepted  from  the  Jews  no  otl\er 
sacred  writings,  in  consequence  of  their  national  hatred.  Therefore  the  Pentateuch  must  ha?e 
been  extant  before  the  separation  of  the  two  kingdoms  (Jahn).  If  now  Vaihinger  is  of  opinior 
that  this  demonstration  is  contradicted  by  the  proof  of  Ilengstenberg  that  tlie  Samaritans  pro 
ceeded  solely  t'rum  heathen  colonists,  and  not  from  a  mixture  of  Jews  and  heathen,  the  argument 
itself  is  not  duly  established;  for  this  matter  compare  the  article  "Samaritans"  in  Winer.  Again^ 
the  circumstance  that  the  Samaritan  Pentateuch  contains  elements  which  are  intended  for  the 
glorification  of  their  mountain  Garizim,  does  not  oblige  us,  with  Petermann  {see  article  "Sama- 
ria "  in  Hekzog's  Real-Encyclopddie),  to  transfer  the  whole  present  compilation  of  the  Pentateuch 
to  the  time  of  the  separation  of  the  Samaritans  from  the  Jews,  that  is,  between  Nehemiah  and 
Alexander. 

If  we  presuppose  among  the  Samaritans  a  far  earlier  existence  of  the  Pentateuch,  according 
to  its  present  entirety,  nevertheless  the  paganizing  character  of  the  people,  which  vacUlate* 
between  overstrained  jutlaistic  institutions  and  a  heathen  fondness  for  fables,  would  prefer  the 
interpolations  which  are  peculiar  to  their  versions.  On  the  other  hand,  it  is  not  easy  to  per- 
ceive why  the  ten  tribes,  on  the  separation  from  Judah,  should  have  been  in  possession  only  of 
the  Pentateuch.  Moreover,  the  great  harmony  of  the  Samaritan  Pentateuch  with  the  Septuagint, 
permits  the  inference  of  earlier  Jewish  revisions,  which  would  make  the  old  text  more  pleasant 
to  the  pagan  culture  of  the  period,  by  avoiding  anthropomorphisms  and  anthrt)popathisni8. 
Therefore  Vaihinger  assumes  that  the  Samaritans  first  received  their  Pentateuch  through  Ma- 
nasseh,  son  of  the  high-priest,  as  Josephus  calls  him  (Arcbwology  xi.  7,  2 ;  comp.  xiii.  9, 1),  wlio 
fled  to  them  and  drew  many  Jews  with  him  to  apostasy.  Welte  also  assumes  {see  tlie  article 
"Samaritan  Pentateuch"  in  the  Church-Lexicon  of  Catholic  Theology,  by  Wetzeu  and  Welte), 
that  the  Samaritans  first  received  their  Pentateuch  through  that  Jewish  priest,  who  (according 
to  the  account  of  Nehemiali),  went  over  to  them  as  the  son  of  the  high-priest  Jehoiada,  and  be- 
came the  first  higli-priest  of  their  newly-erected  worship  on  the  mountain  of  Garizim.  At  the 
time  of  this  priest,  or  later,  a  more  acceptable,  falsified  compilation  of  the  Pentateuch  might  easily 
have  crowded  out  a  purer  and  more  ancient  one  ;  for  it  is  neitlier  historical  that  the  Samaritans 
until  then  had  been  pagans,  nor  probable  tliat  they,  as  worshippers  of  Jehovah,  had  remained 
without  a  book  of  the  law.  The  Israelitish  priest,  sent  to  instruct  them  in  the  religion  of  the 
land,  might  also  have  taken  charge  of  the  Hebrew  service  under  the  form  of  image  and  calf- 
worship.  So  much,  however,  is  certainly  clear,  that  the  careful  perseverance  of  the  Samaritans 
in  tlie  legal  stage,  even  after  the  coming  in  of  an  imperfect  hope  of  the  Messiah,  their  want  of 
a  living  development  under  the  influence  of  a  prophetic  spiritual  life  and  prophetic  writings, 
with  tlieir  careful  reverence  for  the  Pentateuch,  is  very  significant  testimony  that  the  Pentateuch 
belongs  essentiiilly  to  a  legal  period  that  far  preceded  the  prophetic  one. 

That  tlie  deviations  of  the  Samaritan  Pentateucli  cannot  injure  tlie  authority  of  the  Jewish 
masoretic  one,  appears  from  their  manifold  harmony  witli  the  Septuagint,  from  their  moderniz- 
ing character,  as  well  as,  finally,  from  the  manifest  falsifications,  which  have  not  spared  even 
the  Decalogue.  For  further  particulars  in  reference  to  this  subject,  see  the  articles  in  the  Reah 
Encyclo]jedia» of  Uehzoo,  and  of  Wetzeh  and  Welte;  also  the  article  "  Samaritans"  by  Winer 
which  latter  refers  especialiv  to  GisENirs  :  Be  Psntuteuchi  Samaritani  origine,  indole  et  aucto- 
ritaU.  Halle,  1846. 


§  6.     THE   CHABACTER   OF  GENESIS.  10) 


i  6.     THEOLOGICAL  AND  HOMILETICAL  LITERATURE  ON  THE  PENTATEUCH. 

See  Waloh,  Biblioth.  theol.  iv.  p.  444  ff. 

The  Universal  Worterbuch,  by  Danz,  under  the  article  "  Pentateuch,"  p.  754 ;  also  the  suppl* 
ment^  p.  81. — Winer,  Theol.  Literature  i.,  p.  196  tf . ;  Supplement,  p.  31  ft'. — Kufiz,  History  of 
the  Old  Covenant,  pp.  22  and  53.  A  survey  uf  the  writings  on  the  Old  Testament  in  Keil's  In 
troduotion  (p.  61)  to  the  Peutateuoh,  p.  64. — Separate  works:  Glerici  Cominentariug  in  J/osit 
Prophetce  libros  r.,  Tiibingen,  1733.  MoLDENnAUER,  Translation  and  Erplanntiom  of  the  Boolct 
of  Moses,  Quedlinburg,  1774  to  1775.  Jerusdlem,  "Letters  on  the  Mosaic  writings  aud  Philoso- 
phy," 3J  ed.,  Braunschweig,  1783.  Hess,  "History  of  the  Israelites,  and  Moses  in  particular," 
tee  Danz,  p.  675.  Vater,  "Commentary"  (1802-1805),  3  vols.  Ranke,  "Investigations  of  the 
Pentateuch,"  2  vols.,  1834-1840.  Henostenberg,  "Authenticity  of  the  Pentateuch,"  1836-1889 
The  same:  " The  most  important  and  difficult  sections  of  the  Pentateuch  explained,"  1  vol 
"History  of  Balaam  and  his  Prophecy,"  Berlin,  1838.  The  same:  "The  Books  of  Moses  and 
Egypt,"  with  supplement ;  "  Manetho  and  the  Hyksos,"  Berlin,  1841.  E.  Bertheau,  "  The  seven 
Groups  of  Mosaic  Laws  in  the  three  middle  books  of  the  Pentateuch,"  Gotdngen,  1840  (tlie 
writings  of  George,  Bruno  Bauer,  The  Religion  of  the  Old  Testament.  Vatke).  Baumgaeten, 
"  Theolog.  Commentary  on  the  Old  Testament,"  2  vols.,  Kiel,  1843.  Kurz,  "  History  of  the 
Old  Covenant,"  1  and  2  vols.,  2d  Ed.,  Berlin,  1853.  Bahr,  '■^Symbolik  of  the  Mosaic  worship," 
Heidelberg,  1837.  Also  other  works  to  be  hereafter  named,  referring  to  the  Mosaic  worship. 
Knobel,  " Genesis,  Exodus,  and  Leviticus ;"  also  "  Xumbers,  Deuteronomy,  and  Joshua ; "  "  Con 
cise  Manual,"  Leipzig,  1861.  Delitzsoh  and  Keil,  "  Biblical  Commentary  on  the  Old  Testa 
raent,"  1st  vol.  "  Genesis  and  Exodus,"  Leipzig,  1861 ;  2d  vol.  "  Leviticus,  Numbers,  and  Deuter 
onomy,"  Mecklenburg.  Scriptura  ac  Traditio,  Covimentarius perpetuus  in  Pentateuchum,  Leip 
zig,  1839.  Schuscftan  Eduth,  i.  e.,  "Exposition  of  the  five  books  of  Moses,"  Heb.  and  German, 
with  notes  by  Abnheim. — Herzheimer,  1853-1854.  Thorath  Emeth,  "The  five  books  of  Moses," 
by  Hbinemann,  Berlin,  1853.  The  works  on  "Church  History,"  by  Natalis  Alexander,  aud 
many  other  older  theologians,  especially  of  the  refoi'med  church ;  also  Lutheran,  Buddeus,  &c. ; 
Catholic,  StoUberg,  &c. — Homiletieal,  see  Winer,  ii.  p.  115  ft'.  "Sermons,"  by  IIohn-baum,  Bal- 
DAUF,  Sailer,  &c.  Zinzendorf,  Extracts  from  his  "Discourses  on  the  five  books  of  Moses  and 
the  four  Evangelists."  Published  by  Clemens,  9  vols.,  1763.  Beyer,  "History  of  the  Israelites 
in  Sermons,"  2  vols.  Erfurt,  1811.  G.  D.  Krummaohee,  "The  Wanderings  of  Israel  through 
the  Wilderness,"  Elberfeld,  1828.  Metjeer,  "Moses,  the  servant  of  God.  Spiritual  Discourses," 
Leipzig,  1836.  Appuhn,  "Moses,  the  servant  of  God,"  Magdeburg,  1845.  Oosterzee,  "Moses, 
12  Sermons,"  Bielefeld,  1860.  Treatises  on  the  Doctrine  of  Immortality  of  the  Old  Testament, 
especially  that  of  Moses,  and  on  the  separate  books,  wUl  be  mentioned  in  their  respectiv* 
places. 

B.    a  SPECIAL  VIEW  OF  GENESIS. 

I  6.    THE  CHARACTER  OF  GENESIS. 

If  we  can  regard  as  the  conclusive  mark  of  the  genuine  canonicity  of  the  scriptural  books, 
the  fact  that  the  spirit  of  divine  revelation  (which  in  the  historical  sphere  has  gradually  entered 
into  human  nature  until  the  perfect  union  of  the  Godhead  and  humanity)  has  appeared,  and  that 
this  spirit,  consistently  progressing,  has  entered  into  human  writing  belonging  to  revelation 
then  it  appears  quite  in  accordance  with  nature  that  such  a  spirit  of  revelation  has,  in  Genesis, 
anitcd  with  the  very  earliest  and  most  cliihllike  form  of  human  authorship,  and  that  it  does  not 
manifest  itself  as  a  completed  sacred  work  of  art  of  theocratic  Christian  authorship,  until  the  end 
of  the  whole  biblical  literature  in  the  Apocalypse.  The  accounts  of  Genesis,  taken  in  their 
human  aspect,  seem  like  Inosely  arranged  and  simple  narratives  of  childlike  sjeech,  in  con- 
trast with  that  perfect  symbolical  composition  of  the  Apocalypse,  whose  deep  significan:e 
surpasses  the  comprehension  of  the  most  celebrated  judges.     But  though  Genesis  forms  a  self 


102  INTRODUCTION  TO  GENESIS. 


Inclusive  and  connected  whole,  which  sheds  a  bright,  divine,  infallible  light  over  all  begicuingi 
of  primitive  time  (see  §  IJ,  we  nevertheless  see  therein  the  fact  that  here  the  living  God  has,  in 
•he  moat  emphatic  sense,  prepared  liis  praise  "out  of  the  mouth  of  babes  and  sucklings."  At 
the  same  time  this  fact  gives  us  a  satisfactory  solution  of  the  character  of  inspiration;  how  at 
every  ijeriod  it  is  perfect  in  the  sense,  that  on  tlie  divine  side  it  is  continually  the  voice  of  the 
same  divine  spirit  (and  in  truth  of  a  spirit  wliich  cimipletely  commanded,  in  their  respective 
tasks,  those  human  minds  that  were  apprehended  and  held  by  its  influence),  whilst,  on  the 
human  side,  it  was  to  proceed  from  the  imperfection  of  childlike,  pious  utterance  and  story 
through  a  series  of  degrees,  until  it  had  reached  the  full  adult  age  in  the  new  covenant;  and  all 
this  the  more  so,  as  on  the  line  of  its  chosen  ones  it  had  continually  to  break  through  the  opposi 
tinn  of  human  sinfulness,  which  ever  surrounded  its  nucleus  of  liglit  witli  colored  borders  and 
shadows.  With  respect  to  what  is  centrally  fundamental  in  the  Old  Testament  books,  it  ma^ 
be  said,  that  one  Godlike  thought,  or  thought  of  God,  ranges  itself  on  the  other,  in  proportion 
to  the  degree  of  divine  revelation,  or  to  that  of  human  development.  As  regards  the  outer  circle 
of  these  writings,  we  may  find  them  burdened  with  all  kinds  of  human  imperfections,  if  we  will 
judge  them  according  to  the  New  Testament,  or  draw  them  on  the  model  of  practical  historical 
writing,  or  of  natural  science,  &o.  We  must  then,  however,  at  the  same  time,  well  understand 
that  those  supposed  imperfeotione  are  controlled  by  the  principle  of  revelation  in  the  books,  and 
that,  in  our  criticism  of  the  style  of  revelation,  we  toil  towards  heterogeneous  points  of  view. 
Such  a  process  has  a  relative  justification  only  in  presence  of  an  orthodoxy  which  emphasizes 
the  said  literal  meanings  in  order  to  make  from  them  abstract  history,  geography,  natural  science, 
&c.,  for  the  authoritative  belief. 

Genesis  corresponds  now  to  its  design,  according  to  which  it  is  the  revelation  of  God  con- 
cerning the  origin  of  the  world,  of  mankind,  of  the  fall,  of  the  judgment,  and  the  redemption. 
Not  only  that  it  presents  these  origins  purely  in  their  ethical  idea  and  physical  development,  in 
accordance  with  the  monotheistic  principle,  but  also  that  whilst  on  the  one  side  it  clearly  brings 
out  the  periods  in  the  economy  of  the  preparatory  redemption  (Adam,  Seth,  Enoch,  Noah, 
Bhem,  Abraham,  Isaac,  Jacob,  Joseph),  and  connects  these  |ieriods  with  persons,  uholl-"  in  ac- 
.  cordance  with  the  principle  of  personality  in  the  kingdom  of  God  (according  to  which  estch  par 
ticuhir  form  of  religion  is  the  form  of  a  covenant  between  the  personal  God  ;ind  the  personal 
man)  ;  it  also  presents  practically,  on  the  other  side,  the  great  contrast  between  nuive"'salism 
according  to  which  God  is  Eluhim  for  all  the  world  and  all  mankind,  and  theocratic  particular- 
ism, according  to  which  He  is  Jehovah  for  His  chosen  ones.  His  covenant  people,  and  Hip  king- 
dom of  salvation,  in  its  full  redemptory  historical  significance.  Thus  the  history  of  Genesis 
passes  through  a  series  of  contra-ts,  in  which  that  particularism,  which  in  the  second  book  of 
Moses  becomes  legal,  appears  ever  more  defined,  whilst,  at  the  same  time,  there  is  seen  more 
clearly  the  mutuality  of  this  economic  particularity  and  of  the  teleological  universalism  as  it 
rests  on  principial  universalism  (Genesis,  i.-iii.).  Thus  the  promised  seed  of  woman,  ch.  iii., 
confronts  the  fall  of  the  human  race.  Then  the  line  of  Cain  with  its  God-forsaken,  worldly 
culture  (ch.  iv.)  is  confronted  by  the  line  of  Seth  with  its  sacred  worship,  elevating  the  duration 
of  life  (ch.  v.).  The  line  of  Seth  was  to  become  a  salvation  to  the  line  of  Cain,  but  the  former 
conduces  to  the  perdition  of  the  hitter  through  its  overhasty  carnal  and  spiritual  intercoursf 
(ch.  vi.).  The  house  of  Noah  in  the  ark  forms  then  a  contrast  to  the  mass  of  mankind  sinking 
in  the  flood;  but  even  to  these  the  saving  of  the  ideal  humanity  in  Noah's  house  was  to  be  of 
advantage,  acc^ording  to  1  Peter,  iii.  19,  20.  A  new  and  twofold  contrast  is  then  formed  amonf 
the  sons  of  Noah  ;  to  the  contrast  of  piety,  and  pious  culture,  and  barbarism  (Shem  and  Japhetb 
as  opposed  to  Ilam),  is  presented  now  the  contrast  of  a  one-sided  wcrship  (Shem)  blest  of  God 
and  nf  II  one-sided  culture,  also  blest  of  God  (Jaiihoth).  The  culture  of  Japheth  is  no  longei 
accursed,  as  that  of  C'ain ;  after  its  |iropagation  in  the  world,  it  is  to  return  to  the  tents  of  Shem 
•lid  be  bnjught  into  unity  with  the  perfected  faith  of  revelation  (ch.  ix.).  Thus  is  the  forma- 
lion  of  the  contrast  between  tlieocracy  and  heathendom  introduced,  as  it  is  unfolded  on  th« 
basis  of  the  universal  genealogical  table  (ch.  .\.).  With  tlie  develojiment  of  heathendom  (ch. 
li.)  is  contrasted  the  founding  of  theocracy  (ch.  xii.).     That,  however,  the  contrast  thus  opened 


§  6.     THE   CHARACTER  OF   GENESIS.  108 

is  no  absolutely  hostile  one,  appears  not  merely  from  the  preventive  thought  of  the  dispersioB 
of  nations  (Gen.  -\i.  6-7),  but  rather  from  the  whole  series  of  antitheses  against  heathendom,  ot 
heatlienish  characteristics,  which  now  runs  througli  the  life  of  Abraham.  The  first  antithesis 
is  formed  between  Abraham  and  his  father's  house,  witli  its  heathenish  indecision  in  respect  t< 
tlie  true  faith  (ch.  xii.).  His  father,  Terah,  was  already  on  tlie  way  to  Canaan ;  but  he  let  him- 
self be  detained  by  tlie  fertile  Mesopotamia.  The  secotid  antithesis  of  Abraham  is  Pharaoh  in 
Egypt  and  heathen  despotic  caprice  (ch.  xii.).  The  third  antithesis  is  Lot  and  heathen  selfish 
ness  and  worldliness  (ch.  xiii.).  In  the  fourth,  Abraham  meets  the  heathenish,  robber-like  wai 
fare,  with  the  liberating  holy  war  of  freedom,  and,  in  consequence  of  this,  is  greeted  by  the 
prince  of  lieathen  piety,  Melchisedek,  as  the  prince  of  the  theocratic  faith  (ch.  siv.).  Then  the 
antithesis  enters  into  the  very  house  of  Abraham  himself.  Not  the  son  of  his  faitliful  servant 
Eleazer  s'lall  be  his  heir  (ch.  xv.),  not  the  son  of  his  body  begotten  of  Hagar  the  maid  (ch.  svi.), 
not  even  his  posterity  itself  in  unconsecrated  birth  ;  no, — circumcision  must  distinguish  between 
the  consecrated  and  the  unconsecrated  in  his  own  life  and  race  (ch.  xvii.).  So  far  the  contrast  be- 
tween Abraham  and  the  heathen  world  is  clearly  softened  through  the  light  of  peace,  as  he,  in 
deed,  has  been  separated  from  the  heathen  world,  in  order  that  in  his  seed  all  races  of  the  earth  may 
be  blest  (ch.  xii.).  Pharaoh  and  Lot,  and  the  men  allied  to  him  in  war,  were  no  godless  heathen ; 
Melcliisedek  could  even  surpass  him  in  certain  respects.  But  now  the  contrast  opens  between 
Abraham  and  a  Sodom  ripe  for  judgment.  Abraham,  the  highly  favored  confidant  and  friend 
of  God,  pleads  fii-  Sodom  in  an  extremely  persistent  manner.  His  intercession  shows  in  what 
sense  he  is  chosen,  and  at  least  profits  Lot  and  liis  daughters  (ch.  xix.  xx.).  The  position  ol 
Abraham  in  lespect  to  Abimelech  of  Gerar  is  again  no  contrast  between  bright  day  and  dark 
night;  the  weakness  of  Abraham  in  the  duty  of  protecting  his  wife,  is  contrasted  with  the  ar- 
bitrariness of  Abimelech  in  matters  of  sex  (ch.  xx.).  In  what  a  mild  light,  however,  appear 
Ishmael  and  Abimelech  (ch.  xxi.),  and  Hagar,  to  whom  also  the  angel  of  the  Lord  as  such  ap- 
peared at  an  earlier  period  in  her  great  necessity  (ch.  xvi.)!  And  later,  Abraham  must  distinguish 
between  the  human  sacrifice,  as  otfered  in  the  heathenish  spirit,  and  the  theocratic  devotion  of 
the  soul  (ch.  xxii.),  as  he  was  previously  obliged  to  distinguish  between  unconsecrated  and  con- 
secrated connection  of  sex,  generation,  and  birth.  The  manner  in  which  Abraham  buries  Sarah 
is  not  the  heathen  manner  of  interment;  and  so  also  his  seeking  a  wife  for  his  son  has  its  the- 
i>cTatic  traits  (ch.  xxiii.  xxiv.).  The  antipathy  against  heathendom,  together  with  a  friendly 
relation  to  the  heathen  themselves,  runs  throughout  the  life  of  Abraham,  as  this  meets  us  finally 
in  the  children  of  his  second  marriage.  Here  follows  now  the  great  contra-^t  between  Isaac  and 
Ishmael.  Ishmael  cannot  be  the  theocratic  heir;  he  has  his  inheritance,  however,  and  also  his 
blessing.  The  same  may  be  said  of  the  contrast  between  Jacob  and  Esau.  The  latter  is  only 
rejected  under  the  point  of  view  of  the  theocratic  hereditary  power ;  he  also  has  his  blessing. 
Finally,  a  contrast  is  even  formed  between  Joseph  and  his  brethren.  And  then  also  between 
Joseph  and  Judah ;  and  Judah  becomes  inferior  to  -Joseph  the  very  moment  he  gives  liimself  up 
as  security  for  Benjamin  (ch.  xliv.  18  ff.).  Thus  in  Genesis  throughout  there  is  presented  the 
relation  between  theocratic  particularism  and  heathendom.  The  heathen  element  is  rejected, 
what  is  noble  and  pious  in  the  heathen  is  acknowledged.  The  bond  of  humanity  in  relation  to 
the  heathen  is  retained  in  illustration  of  real  sympathy,  just  reception,  and  kindly  treatment 
But  where  the  economic  particularism,  ordered  by  God,  tends  to  become  a  human  or  inhuman, 
pharasaical  fanaticism  (as  in  the  crime  of  the  brothers  Simeon  and  Levi  at  Shechem),  there  the 
spirit  of  revelation  pronounces  through  the  mouth  of  the  patriarch  a  verdict  of  decided  con- 
demnation (ch.  xxxiv.  30 ;  xlix.  o-T). 

Already,  therefore,  does  Genesis  constitute  an  economic  and  conditional  contrast  between 
ludaism  and  Heathendom,  and  consequently  also  a  religion  which  is  at  the  same  time  theocratic 
la  its  particularism  and  human  in  its  universalism,  resting,  as  it  does,  on  a  self-revelation  ol 
God,  according  to  which  he  is,  on  the  one  hand,  the  God  of  the  whole  world  and  all  nations ; 
on  the  other  hand,  the  God  of  the  chosen  ones,  the  God  of  Israel,  of  his  covenant  people,  of  hia  /■ 
kingdom. 

The  simplicity  with  which  Genesis  presents  the  whole  history  of  antiquity  in  biographica."    / 


104  IKTRODUCTIOX  TO   GENESIS. 

forms,  is,  at  the  same  time,  its  sublimity.  Its  God  is  a  personal  God,  and  its  world  and  historj 
do  not  consist  of  persons  who  are  puppet  imatjes  of  impersonal  things,  but  of  personalities  fron; 
whose  reciprocal  action  with  God  are  de%'eloped  the  real  relations.  Thus  is  unfolded  that  his- 
tory of  the  heroic  acis  of  faith,  with  which  the  did  heroes  of  the  faith  introduce  the  revelation, 
piece  by  piece,  into  the  world,  according  to  Heb.  xi.  The  faith  of  Adam  and  of  all  primeva' 
mankind  in  the  creation,  is  followed  by  Abel's  faith  in  sacrifice,  Enoch's  faith  in  immortality 
Noah's  faith  in  judgment  and  deliverance,  Abraham  and  Sarah's  faith  in  promise,  the  faith  ol 
A.braham  in  a  resurrection,  and  the  faith  in  hope  and  blessing  of  the  patriarchs  in  general. 
Abraham,  however,  is  especially  the  father  of  the  faithful,  because  he  not  only  believed  for  hira- 
Belf,  as  Melchi>edek  did,  but  also  for  his  race  (Rom.  iv.).  He  is,  consequently,  at  the  same  time 
the  man  of  active  obedience  to  the  faith,  the  man  of  deed  or  doing.  Isaac,  on  the  contrary,  is 
the  type  of  all  sufferers  or  waiters  in  faith.  In  the  life  of  Jacob  finally,  acting  and  suffering  in 
the  faith  alternate  in  the  most  manifold  style,  i.  «.,  he  is  preeminently  the  faith  fighter,  or  one 
who  fights  the  fight  of  faith ;  his  name  Israel  implies  this.  In  the  wonderful  story  of  providence 
which  expresses  itself  in  the  history  of  .Joseph,  we  meet,  more  decidedly  than  in  the  life  of  Jacob, 
the  type  oi  humiliation  and  exaltation,  which  hereafter  continues  to  be  tlie  basis  of  the  conduct 
of  the  faithful,  and  which  finds,  therefore,  its  last  and  highest  fulfilment  in  Christ. 

The  characters  of  the  twelve  sons  of  Jacob  are  individually  presented  to  us  in  such  firm  and 
practical  features,  that  we  receive  the  decided  impression  that  we  have  everywhere  to  do  with 
persons,  not  with  personifications.  Those  critics  who  will  transfer  the  personifications  of 
heathen  mythology  to  patriarchal  history  (Nork,  Redslob,  &c.),  overlook  the  great  world-histor- 
ical contrast,  according  to  which  the  heathen  consciousness  has  lost  itself  in  the  impersonal, 
the  material,  the  worldly ;  whilst  the  history  of  theocratic  consciousness  is  the  history  of  the 
religious  spirit  raising  itself  above  nature,  or  of  the  self-comprehension  of  significant  personalities 
in  the  commnnion  of  the  personal  God.  For  this  consciousness,  the  remembrance  of  great  per- 
to-ng  was  more  indelible  than  that  of  great  masses  of  people  ;  the  remembrance  of  great  personal 
e.xperience  of  faith,  andof  deeds  of  faith,  more  important  than  that  of  great  events.  As  the  mono- 
theistic faith  was  peculiar,  so  also  was  the  monotheistic  memory.  The  faith  of  the  patriarchs 
could  not  have  become  the  religion  of  the  future,  had  it  not  struck  correspondingly  strong  roots 
in  the  past.  Their  faith  in  the  futore  went  beyond  the  end  of  the  world ;  their  faith  remindiugs 
were,  therefore,  obliged  to  go  back  beyon<l  the  be.ninning  of  the  world. 

We  must  not  forget  that  the  illumination  of  God  corresponded,  throughout,  tn  the  inquiries 
and  efforts  of  the  religious  spirit  of  man.  Therefore  visions  were  seen  backwards  as  well  as 
forwards,  and  the  power  of  personal  interest  explains  the  gradually  retroceding  prophetic 
significance  of  many  names. 

Supplement.     The  nomenclature  of  Genesis,  see  in  the  translation  itself. 


J  7.    SOXIECES  AND  COMPOSITION  OF  GENESIS. 
A.    Pateiaechal  TRAnmoN. 

Genesis,  which  in  its  age  surpasses  all  monuments  of  old  religious  literature,  although  the 
oldest  manuscripts  of  it  do  not  go  back  of  the  ninth  century  after  Christ  (see  Delitzsoh,  p.  5)^ 
comprises  a  space  of  more  than  2,000  years  (according  to  Delitzsoh,  p.  4,  comp.  p.  15,  2,306 
years).  In  its  contents  it  touches  only  the  beginnings  of  the  an  of  writing;  *  its  real  basis  can 
therefore  be  no  other  than  tradition,  or  sacred  legend,  and  even  this  is  not  sufficient,  in  so  far 
it  goes  b.ack  beyond  the  origin  of  the  human  race  to  the  beginning  of  the  creation. 

Genesis  has,  therefore,  in  the  first  place  a  basis,  which  precedes  all  human  tradition.  Thi 
basis  rests  without  doubt  on  divine  communication ;  tlie  only  question  is  through  what  hnmat 
mediation.    These  communications  of  the  earliest  chapters  of  Genesis,  which  precede  all  prime- 

•  For  Iho  art  of  writing  among  the  Holjrews,  compare  ITfnostenbehg  :  "  Authenticity  of  the  rentatcuch,"  l.  p.  415  ■ 
Wi!«F.tt  :  "  Article  ;  the  Art  of  Writing  ; "  Df.mtescb,  pp.  20,  21  (especially  against  Von  Bohlen  and  Vatke  .  The  Bgyj 
r  ana  bad  at  that  time  already  a  priestly  and  uccular  literature. 


g  7.     SOURCES   AND   COMPOSITION   OF  GENESIS.  lOf. 

val  traditions,  Kurz  has  referred  to  a  prophecy  looking  backwards.  Delitzsoh  does  not  contest 
the  prophetic,  but  the  vision  conception  (609).  This  contrast  does  not  rest  on  a  good  prophetl* 
psychology,  for  it  appears  from  many  passages  of  the  se-ipture  that  the  human  side  of  the  factt 
of  revelation  is  always  the  vision, — the  vision,  as  in  so  fir  the  human  mediation  of  all  prophecy 
See  Introduction,  §  38. 

Sacred  legends  are  ranged  beside  the  visions  of  tlie  past;  legends,  not  in  the  sense  of  tht 
mythological  system  (in  which  legends  follow  myths,  as  a  concrete  heathen  morality  follows 
concrete  heathen  dogmatics),  but  narratives  of  the  patriarchs  in  a  religious  symbolical  form. 
The  process  of  this  tradition  would  in  the  highest  degree  be  placed  in  doubt,  if  we  were  to  sup- 
pose a  series  of  ordinary  generations  through  2,000  years.  But  we  are  here  speaking  of  long- 
lived  men  who  continued  through  centuries  (concerning  the  subsequent  abbreviation  of  the  line 
of  generations,  that  commnnicated  the  ancient  sacred  legends,  see  Zahn,  "  the  kingdom  of  God,'' 
p.  33,  and  the  precious  words  of  Luther  and  Hamann,  p.  24),  oi patriarchs,  whose  favorite  think- 
ing was  religious  contemplation,  hope,  and  recollectiun,  oi  heirs  of  the  faith,  whose  most  sacred 
inheritance  was  tlie  religious  legacy  of  their  ancestors,  of  soier  anti-mythological  spirits,  by 
whom,  with  the  fable-matter  of  heathendom  the  fable-form  also  was  hated  in  their  very  soul. 

It  lies,  however,  in  the  nature  of  the  case,  that  for  the  beginnings  of  the  art  of  writing  thera 
could  be  known  no  more  pressing  use  than  the  fixing  of  the  sacred  legends  in  sacred  memora- 
bilia. 

B.    The  Diffeeej'ce  between  the  Sections  op  Elohiu  and  those  of  Jehovah. 

The  character  of  Genesis  itself  seems  to  refer  to  the  dift'erence  of  said  memorabilia  in  con- 
nection w^th  the  fact  that  in  it  the  name  Elohim  (God)  alternates  in  a  very  remarkable  mannef 
with  the  name  Jehovah  (to  which  neither  the  translation :  the  Lord,  nor  the  Eternal,  clearly 
corresponds).     It  is  the  same  in  Exodus  to  ch.  xiv.  6. 

We  have  first  concisely  to  present  the  fact,  then  the  critical  endeavors  to  explain  it. 

With  respect  to  the  fact  itself,  Delitzsch  distinguishes  from  three  to  four  classes  of  sections, 
p.  63.     Comp.  also  the  supplement  to  his  commentary. 

1.  Sections  in  which  the  name  Elohim  either  pre-  2.  Sections  in  which  the  name  Jehovah  either  pre- 

dominates or  is  exclusively  used.  dominates  or  is  exclusively  used. 

Ei.oHisTic  Sections.  Jehovistic  Sections. 

Ch.  i.-ch.  ii.  3.    The  world   and   man  under  the  Ch.  ii.  4-ch.  iii.  24.    Man,  the  Paradise  world,  the 

universal  cosmo-genetic  point  of  view.  loss  of  Paradise,  and  the  beginning  of  the  economy  of 

salvation.     Theocratic  point  of  view. 
Ch.  V.    Tholedoth  of  Adam.     The  Sethites.    The  Ch.  iv.    Eve's  theocratic  hope.    Abel's  theocratic 

religious  men  of  the  universal  religion  of  the  first  era.  sacrifice.  Cain's  banishment  and  the  Cainites  under 
Verse29.    Glance  at  the  Judgments  of  Jehovah.  thebanofsin.    At  the  conclusion  (ver.  25)  Eve  thanks 

Elohim  for  her  son  Seth,  because  her  theocratic  hope 

seems  darkened.     The  calling  upon  Jehovah  revives 

with  Enos,  son  of  Seth,  ver.  26. 

Ch.  vi.  9-22.  Tholedoth  of  Noah.   He  with  his  three  Ch.  vi.  1-8.   The  destruction  of  the  first  race  of  man. 

sons  and  thuir  posterity  are  to  be  saved.    Therefore     The  Lord  rejects  the  old  race,  but  Noah  tinds  favor  with 

universalistio.  him. 

Ch.  vii.  10-24.    The  beginning  of  the  flood.    The  Ch.  vii.  1-9.   The  deUverance  of  Noah,  through  eu 

entrance  ot  Noah  with  the  pairs  of  all  flesh  is  ordered  trance  into  the  ark,  guaranteed  on  account  of  his  up- 
by  Elohim,  but  Jehovah,  the  deliverer  of  the  theocracy,  Tightness.  The  special  command,  that  the  clean  ani- 
shuts  him  iu,  as  God  of  the  Covenant.  Ter.  66.  mats  shall  enter  the  ark  by  seven  pairs,  with  reference 

to  the  theocratic  covenant  of  sacrifice. 
■     Ch   viii.  1-19.     The  egress  of  Noah  from  the  ark  as  Ch.  viii.  20-22.     The  thank-oS'ering  of  Noah   and 

•gi-ess  of  mankind  and  of  the  beasts ;  universalistio.  the  resolution  of  Jehovah  to  have  mercy  on  men.    Th« 

order  of  nature  now  theocratic. 
Chap.  i-i!.  1-17.     Blessing  on  Noah  and  the  new  race  Ch.  x.-ch.  xi.  31.    The  genealogical  table.  Jehovab 

jfman.  Universal  right  of  man.  Universal  covenant  only  twice  mentioned,  ch.  x. ;  with  reference  to  Nim 
»f  divine  mercy  with  men.  Universal  sign  of  peace,  rod,  ch.  x.  9 ;  and  twice,  ch.  xi.,  with  reference  to  th( 
ibe  rainbow.     Universalistic.  confusion  of  languages  at  Babel.     Theocratic. 


106 


INTRODUCTION   TO  GENESIS. 


Ch.  xvii.  9-27.  The  order  of  circumcision  on  the 
part  of  Elohim.  The  founding  of  the  covenant  of  cir- 
cumcision for  all  the  posterity  of  Sarah  («.  g.  Esau)  and 
also  for  Ishmael.     Unirersalistic. 


Ch.  xii.  29-38.  A  glance  at  the  destruction  of  Sod- 
jm,  with  reference  to  the  deliverance  of  Lot,  and  the 
incest  with  his  daughters.  Moab.  Ammon.  Univer- 
■alistic. 

Ch.  xxi.  1-21.  Ishmael's  expulsion.  Only  ver.  1, 
Jehovah.     Mostly  universalistic. 


Ch.  xxi.  22-24.  Abraham's  covenant  with  Abime- 
lech.    Only  ver.  33,  Jehovah. 

Ch.  XXV.  1-18.  Sons  of  Keturah.  Abraham's  death. 
Tholedoth  of  Ishmael.  Ver.  11,  Elohim  blesses  Isaac. 
Also  with  reference  to  Esau. 

Therefore  universalistic. 

Ch.  xxvii.  46-xxviii.  9.  Jacob's  wandering.  Esau's 
marriage.     Once  Elohim,  once  El  Schadai. 

Ch.  XXX.     Rachel.     See  the  mixed  Sections. 

Ch.  xxxi.  Jacob's  departure  from  Laban.  Only 
ver.  3  and  49,  Jehovah. 

Ch.  xxxiii.     Jacob's  return. 

Ch.  XXXV.  11.  God  blesses  Isaac.  Universalistic, 
with  reference  to  Esau. 

Ch.  xli-1.  History  of  Joseph  in  Egypt.  (Only  ch. 
xlix.  18,  Jehovah.) 

Exodus,  i.  and  ii.  Israel's  oppression  in  Egypt. 
Universalistic. 


"  With  Elohim  alternate  in  these  sections  El  Scha- 
dai, and  El  in  combinations,  as  El  Elohe  Israel,  ch. 
xxxiii.  20  and  El  Beth-El,  ch.  xxxv.  7  (comp.  Jehovah 
El  Olam,  ch.  xii.  33),  or  El  by  itself,  ch.  xxxv.  1,  8; 
only  one  single  time  Adonai,  ch.  xx.  4." 


Ch.  xii.  1-ch.  xvii.  8.  Abraham's  call,  ch.  xii.  1-8. 
The  protection  of  Sarah  in  Egypt,  ver.  10-20.  Abra* 
ham's  settlement  in  Bethel  and  separation  from  Lot, 
ch.  xiii.  The  deliverance  of  Lot,  ch.  xiv.  It  does  not 
alter  the  character  of  the  section  that  Melcbisedek 
calls  on  El  Elion.  Abraham  praises  Jehovah  as  El 
Schadai  (a  name  which  forms  the  transition  to  the 
name  of  Jehovah,  according  to  Ex.  vi.  3).  The  cov- 
enant of  Jehovah  with  Abraham,  its  condition,  the 
righteousness  of  faith,  ch.  xv.  Sarah  and  Hagar,  with 
reference  to  the  heir  of  promise,  ch.  xvi.  The  Lord  ai 
the  Almighty  God,  ch.  xvii.  8.  Throughout  theo- 
cratic. 

Ch.  xviii.-xix.  28.  The  appearance  of  Jehovah  to 
Abraham  in  the  plains  of  Mamre.  Jehovah's  judg- 
ment on  Sodom.    Theocratic. 

Ch.  xxiv.    Isaac's  marriage. 

Ch.  XXV.  19-26.    The  twins. 

Ch.  xxvi.  2, 12,  24,  25.  Theocratic  testimonies  and 
promises. 

Ch.  xxix.  31-35.  Jehovah  takes  Leah  into  favor. 
The  covenant  God  in  reference  to  the  covenant  sens. 
See  the  mixed  sections. 

Ch.  XXX.  25-43.  New  treaty  between  Jacob  and 
Laban. 

Ch.  xxzviii.    Jehovah  punishes  the  sons  of  Judah. 

Ch.  xxxix.  Jehovah  with  Joseph  in  Egypt.  One* 
Elohim.    See  the  mixed  sections. 


8.  Mixed  seotions,  in  which  there  is  the  use 
a.  18-27.  Important  passage:  "Blessed  be 
enlarge  Japheth." 


Exodus  iv.  15-31.  Return  of  Moses  to  Egypt.  Theo- 
cratic. 

Exodus  V.  Pharaoh's  scornful  treatment  of  the 
messengers  of  Jehovah.     Theocratic. 

'•  Among  these  sections.  Gen.  ii.  4  till  ch.  iii.  is  dis- 
tinguished by  the  predominance  of  the  name  Jehovah 
Elohim,  which  in  the  whole  Pentateuch  only  again  oc- 
curs in  Ex.  ix.  30.  The  name  of  Elohim  is  found  in 
that  section  only  in  the  mouth  of  the  serpent  and  of 
the  woman.  There  are  very  few  exceptions  to  the  pre 
vailing  use  of  Jehovah  in  the  remaining  sections,  and 
these  are  partly  necessary,  or  of  easy  explanation. 
Adonai  alternates  most  frequently  with  Jehovah  (al- 
ways in  the  address),  ch.  xviii.  3,  27 ;  30-33  ;  ch.  xii. 
IS.  Both  combined,  Adonai  Jehovah,  is  Jehovistio 
Deuteronomic,  Gen.  xv.  2,  8;  Deut.  iii.  24;  ix.  2G,  and 
nowhere  else  in  the  Pentateuch.  The  two  sections  are 
also  distinguished  by  the  alternation  of  the  Elohietie 
with  El  as  the  Jehovislic  with  Adonai  (comp.  however, 
Adonai  in  the  mouth  of  Abimelech,  ch.  xx.  4)."— Db. 

LITZSCH. 

of  Jehovah  and  Elohim  as  equally  divided.    Ch. 
Jehovah,  the  Elohim  of  Shem.      May  Elohin 


g  7.     SOURCES  AND   COMPOSITION   OJ'   GENESIS.  10'( 

Ch.  xiv.  Mcloliisedek  is  a  priest  of  El  Elion,  and  blesses  Abraham  iu  this  name.  But  Abra 
ham  speaks  in  the  name  oi  Jehovah  El  Elion. 

Ch.  X.X.     Elohhn  punishes  Abimelecli.     The  latter  addresses  him  as  Adonai. 

Oh.  XX.  1-19.  Also  Abraham  speaks  of  the  fear  of  God  (Elohim).  He  prays  to  Elohim  foi 
Abimelech's  house;  for  Jehovah,  the  protecting  God  of  Abraham,  has  closed  up  the  wombs  of 
the  mothers. 

Ch.  xxvii.  The  words  of  Isaac  as  reported  by  Rebecca:  to  bless  before  Jehovah.  Jacob: 
Jehovah,  thy  God.  Ver.  27  and  28  remarkable.  Jacob  is  already  theocratically  blei-sed  bj 
Jehovah,  Isaac  gives  him  universalistically  the  blessing  of  Elohim. 

Ch.  xxviii.  10-22.  The  angels  of  God.  I  am  Jehovah,  the  Elohim  of  Abraham  and  th« 
Elohim  of  Isaac.  Jacob:  Jehovah  is  in  this  place.  Here  is  Elohim's  house.  Further  on:  St 
God  will  be  with  me. 

Cli.  xxix.  31-xxx.  24.  Jehovah  takes  Leah  into  favor  with  reference  to  the  theocratic  sons. 
And  tlius  she  gives  the  honor  to  Jehovah.  The  blessing  of  fruitfulness  in  itself  is  the  concern 
of  Elohim.  Ch.  xxx.  2.  Rachel  speaks  of  the  blessing  of  Elohim  (comp.  ch.  xsxi.  34).  Elohim 
gives  ear  to  Leah  in  reference  to  the  birth  of  the  fifth  and  sixth  son.  Rachel  thanks  Elohim  for 
Joseph,  but  she  pleads  for  another  son  from  Jehovah. 

Ch.  xxxii.  Elohim  of  my  father  Abraham,  Jehovah. — Thon  hast  wrestled  with  Ood  and 
with  man.     He  named  the  place  Peniel,  for  I  have  seen  Elohim  face  to  face. 

Oh.  xxxix.  Jehovah  is  with  Joseph  in  Egypt.  Joseph  says  to  the  wife  of  Potiphar :  How 
should  I  sin  against  Elohim  ? — Jehovah  is  also  with  Joseph  in  prison.  Ver.  21. 

4.  Latent  sections,  in  which  no  name  of  God  appears. 

Ch.  xi.  10-32;  xxii.  20-24 ;  xxiii.  (exception  ver.  6:  Thou  art  a  prince  of  God  [Elohim] 
among  us.  Oh.  xxv.  1-10:  God  blesses  Isaac.  Universalistic  with  respect  to  Isaac's  entire  pos- 
terity). Ver.  12-20;  21-24;  27-34;  ch.  xxvii.  41-t6;  xxix.  1-30;  xxxiv. ;  xxxvi. ;  xxxvii.;  xl.  ; 
Ex.  ii.  1-22. 

"The  name  of  Elohim  as  characteristic  of  entire  large  sections  disappears  from  Exodus  vi.  2 
to  eh.  vii.  2  (the  preparation  of  Moses  and  Aaron  for  their  calling).  Nevertheless  a  few  aiiusioiis 
are  still  found,  among  which  is  prominent  the  small  Elohistic  section  Ex.  xiii.  17-20  (beginning 
of  the  wanderings  of  Israel)." — Delitzsoh. 

According  to  the  foregoing,  the  name  of  Jehovah  appears  so  entirely  in  a  theocratic  relation, 
and  the  name  of  Elohim  so  entirely  in  an  Elohistic  one,  that  we  might  easily  assume  these 
various  relations  to  be  there  intended  where  their  Hebrew  and  canonical  subtiliiy  escape  the 
eye  of  the  critic. 

[This  exegetical  distinction  in  the  divine  name  is  quite  old,  but  it  is  only  of  late  that  it  has 
been  made  to  assume  much  importance  in  interpretation.  It  has  been  favored  in  Germany  by 
two  widely  different  schools.  Those  wlio  set  tlie  least  value  on  the  idea  of  iiispiration  find  here 
a  fancied  support,  not  only  of  what  is  called  the  documentary  the(jry  of  Genesis,  but  also  of  their 
favorite  notion  of  earlier  and  later  periods  in  the  composition  of  the  whole,  and  even  of  particular 
parts.  The  other  school,  denying  this  inference,  at  least  in  the  extent  to  which  it  is  carried, 
are  still  fond  of  the  distinction  as  favoring  the  notion,  or  rather,  we  may  say,  the  precious  doctrine, 
of  a  twofold  aspect  in  the  divine  relation  to  the  world,  or  universe  at  large,  in  contrast  with 
that  which  is  borne  to  a  divine  people  chosen  out  of  the  world  from  the  very  beginning,  and 
continued  in  its  subsequent  history,  as  a  means  of  the  ultimate  regeneration  of  the  world,  and 
of  nature  regarded  .as  disordeied,  nr  under  the  curse.  Hence  the  terms  universalistic  and 
theocratic.     Elohim  has  regard  to  the  first  aspect ;  Jehovah,  or  Jahveh,  to  the  second. 

Admitting  the  distinction,  we  may  still  doubt  whether  it  has  not  been  carried,  on  both  sides, 
to  an  unwarranted  extent.  The  first  view  is  already  curing  itself  by  its  ultra  ratiimalistic  extrav 
tgance.  It  reduces  the  Old  Scriptures  not  only  to  fragments,  but  to  fragments  of  fragment* 
it  most  ill-assorted  and  jumbled  confusion.  Its  suppurters  find  themselves  at  last  in  direct 
oppositi(m  to  their  favorite  maxim  that  the  Bible  must  be  interpreted  as  though  written  like 
other  books.  For  surely  no  other  book  was  ever  so  composed  or  so  compiled.  In  the  same 
portion,  presenting  every  appeara.nce  of  narrative  unity,  tl.'ey  find  the  strangest  jnxtapositioni 


108  iNTRODDCTION   TO   GENESIS. 

of  passages  from  different  authors,  and  written  at  different  times,  according  as  the  one  name  oi 
the  other  is  found  in  it.  There  are  the  most  sudden  transitions  even  in  small  paragraphs  liaving 
not  only  a  logical  but  a  grammatical  connection.  One  verse,  and  even  one  clause  of  a  verse,  \* 
written  by  tlie  Elohist,  and  another  immediately  following  by  the  Jehovist,  with  nothing  besidea 
this  difference  of  names  to  mark  any  difference  in  purpose  or  in  authorship.  Calling  it  a  com- 
pilation will  not  help  the  absurdity,  for  no  other  compilation  was  ever  made  in  this  way.  To 
make  the  confusion  worse,  there  is  brought  in,  occasionally,  a  third  or  a  fourth  writer,  an  editor, 
or  reviewer,  and  all  this  without  any  of  those  actual  pruofs  or  tests  which  are  applied  lo  otiit-r 
ancient  writings,  and  in  the  use  of  which  this  "higher  criticism,"  as  it  culla  itself,  is  so  uuuh 
inclined  to  vaunt. 

The  other  school  is  more  sober,  but  some  of  the  places  presented  by  them  as  evidence  of  such 
Intended  distinction  will  not  stand  the  test  of  examinatiim.  What  first  called  attention  to  thit' 
point  was  the  difference  between  the  first  and  second  chapters  of  Genesis.  In  the  first,  Elohim 
is  used  throughout ;  in  the  second,  there  seems  to  be  a  sudden  transition  to  the  name  Jehovah- 
Elohim,  whicli  is  maintained  for  some  distance.  This  is  striking;  but  even  here  the  matter  has 
been  overstated.  In  the  first  chapter,  we  are  told,  the  name  Elohim  occurs  thirty  times,  with- 
out a  single  interruption ;  but  it  should  be  borne  in  mind  that  it  is  each  time  so  exactly  in  the 
Barne  connection,  that  they  all  may  be  regarded  as  but  a  repetition  of  that  one  with  which  the 
account  commences.  We  should  have  been  surprised  at  any  variation.  In  this  view  they  hardly 
amount  to  more  than  one  example,  or  one  use  of  the  name,  carried  through  by  the  repetition  of 
the  conjunctive  particle.  Thus  regarded,  the  transition  in  the  second  passage  is  not  so  very 
striking.  It  is  not  well  to  say  that  anything  in  the  com[)Osition  of  the  scriptures  is  accidtnt.-d 
or  capricious,  yet,  as  far  as  "  the  Bible  is  written  like  other  books,"  we  may  suppose  a  great 
variety  of  causes  that  led  to  it  as  well  as  the  one  assigned.  It  might  have  been  for  the  sake  of 
an  euphonic  variety,  or  to  avoid  a  seeming  tautology.  It  might  have  been  some  subjective  feel- 
ing which  the  writer  would  have  found  it  diflicult  to  explain,  and  that,  whether  there  was  one 
writer  or  two.  Again,  it  might  have  been  that  the  single  name  suggested  itself  in  ti.e  first  as 
more  simple  and  sublime  standing  alone,  and,  in  this  way,  more  universalistic,  as  it  is  st\  led  ; 
whilst  in  the  second  general  resum6  the  thought  of  the  national  name  comes  in,  and  the  writer, 
whether  the  same  or  another,  takes  a  holy  pride  in  saying  that  it  was  the  national  God,  our  God, 
our  Jehovah-Elohim,  that  did  all  this,  and  not  some  great  cavsa  causarum,  or  power  separate 
from  him.  There  might  be  a  feeling  of  nearness  in  respect  to  the  one  name  that  led  to  its  use 
under  such  circumstances. 

So  in  the  New  Testament,  Christ  is  a  wider  name  than  Jesus,  less  near,  less  tender  and  per- 
sonal ;  and  this  difference  may  have  led  to  the  almost  unconscious,  yet  still  real  though  subjective, 
choice  of  the  one  rather  than  the  other  under  varying  circumstances.  Something  niaile  Paul 
especially  fotid  of  the  name  Jesus,  though  he  generally  attaches  it  to  Christ.  So  this  name  occurs 
alone  more  freciuently  in  John  tlian  in  the  other  Gospels.  It  is  found  more  in  some  parts  of  one 
Gospel  than  in  others,  and  yet  this  would  be  very  poor  evidence  that  such  parts  were  by  different 
authors.  The  cases  may  not  be  perfectly  parallel,  yet  they  present  sufficient  resemblance  to 
show  how  insecure  is  any  argument  for  or  against  authenticity  that  is  based  on  such  a  distinction. 

In  the  parallelism  of  passages  presented  by  Lange,  some  are  quite  striking,  and  it  would  seem 
rational  to  suppose  that  the  more  general  or  the  more  national  feeling,  as  it  predominated  in  one 
or  the  other,  may  have  occasioned  the  difference  in  the  suggestion  and  the  use  of  the  names. 

Again,  tljere  aro  other  cases  given,  in  which  it  is  not  easy  to  discover  this,  and  even  some 
where  the  reasons  assigned  would  seem  capable  of  a  direct  reversal.  Tims,  in  Gen.  x.,  the 
genealogical  table  of  l/ie  nations  has  the  name  Jehovah  and  is  pronounced  theocratic.  Of  itself 
it  would  seem  to  l)e  just  the  other  way.  So  the  mention  of  Niiniod  becomes  theocratic,  and  yet 
what  name  more  remote  from  the  idea  of  the  people  of  God.  Ecjually  inconsistent  would  be 
that  view,  or  that  argument,  which  ranks  the  ordinance  of  circt.mcision  in  Abraham's  ftimilv  .-a 
tniversalistic.  Surely  if  there  is  any  one  thing  preeminently  theocratic,  it  is  this,  and  yet  iht 
name  here  u-ii-d  is  Elohim.  Another  example:  the  blessing  of  Isaac  by  Jacob  is  put  in  the  uid 
rersalistic  or  Elohistic  column.     The  inconsistency  ol  this,  with  any  rigid  theory  of  the  naniei 


§  7.     SOURCES  AND   COMPOSITIOX   OF  OENESIS.  101 

<8  attempted  to  be  explained  by  saying  that  it  was  with  relation  to  Esau.  This  only  shows, 
licwever,  if  it  has  any  weight  at  all,  that  the  same  event  may  stand  in  relation  to  either  aspect, 
according  as  it  is  viewed  fmm  this  or  that  standpoint — a  concession  that  would  destroy  t.'j* 
esegetioal  value  of  a  large  number  of  these  references,  although  enough  might  remain  to  8ho» 
that  there  was  ^^oule  good  ground  for  the  distinction. — T.  L.] 


C.    The  Old  Testament  Names  of  God. 

The  diversities  of  the  name  of  God  presented  in  the  preceding  paragraphs,  induce  us  to  pref 
ace  the  funlier  discussion  with  a  short  treatise  on  the  names  of  God  in  the  Old  Testament.  W« 
divide  them  into  three  classes. 

1.  Universalistio :  Elohim,  El  Eloah,  El  Elion,  El  Sohadai,  Elohim  Zebaoth. 

In  respect  to  n'rtix  ,  see  below,  bx,  very  old  Semitic  name  of  the  Godhead.  A  name  of 
Jehovah,  "Num.  xii.  13  ff.,  &c.  .'Mso  of  the  gods  or  idols  of  the  heathen,  Isa.  sliv.  10,  15,  &o, 
For  .Jehovali,  usually  Ha-el  bsn  (Gen.  xxxi.  13),  or  El  Elohim.  Jehovah  El  Elohim.  El  Elim 
Dan.  xi.  .36.  Or  El  with  epithets:  •i-'br,  "'■n-r,  cbii",  &o.,  on  account  of  the  universality  of  the 
name  itself.  Thence  also  El  Isr.ael,  El  Jeshnrun.  Usual  derivation  from  bix  to  be  sti-ong. 
According  to  Furst  bl.^t,  a  primitive.  It  occurs  in  many  proper  names,  nibs  is  predominantlj 
poetical,  instead  of  the  plural  Elohim;  namely,  in  the  Psalms,  Job,  Isaiah,  Habakkuk,  as  also  in 
later  writings:  Daniel,  Nehemiah,  Chronicles.  Additional  formation  from  bx  mainly  occurs 
with  secondary  attributes:  God  of  Jacob,  God  of  strmig-hold*,  strange  God,  &c.  Most  frequentlj 
in  the  plural,  oTibx  .  1.  It  is  used  of  the  true  God,  especially  with  tiie  artic.e.  It  is  construed 
with  the  singular  of  the  verb,  though  also  with  the  plural,  Gen.  sx.  13.  Afterwards  this  con- 
struction with  the  plural  was  avoided  as  sounding  polytheistic.  .  2.  As  protecting  God  or 
covenant  God,  referring  to  Abraham,  Israel,  &c.,  with  other  epithets,  indicating  the  absolutism 
and  universality  of  God  :  God  of  the  heavens  and  the  earth,  God  Zebaoth,  &c. — In  such  relations 
t  was  also  used  adjectively,  in  order  to  indicate  tlie  highest,  e.  g.,  mountain  of  God.  3.  Of 
eathen  gods,  when  more  closely  defined  by  the  context.  So  also,  4,  though  only  conditionally, 
of  vicegerents  of  (rod  ;  kings,  judges,  angels  ;  such  examples  very  doubtful.  In  these  cases  tliere 
is,  hnweve:',  an  adjective,  symbolical  signification.  Concerning  the  derivation,  Delitzsch  says, 
p.  30 :  "  Elohim  is  plural  from  Eloah,  customary  only  in  the  higher  poetic  style,  and  this  is  not 
from  the  verb  nbs,  to  be  strong,  formed  from  bix  but  is  an  infinitive  noun  from  pibx  in  the 
signification  of  the  Arabic  aliha,  to  fear."  * 

We  decidedly  prefer  the  objective  derivation  to  this  subjective  one  (from  the  fear  of  God); 
since  all  other  n.'\mes  of  God  have  an  objective  derivation  ;  this  is  especially  so  with  the  prefix 

•  (The  subjective  deriv.atiOD  of  Cnbs,  whicli  connects  it  with  the  ideas  of  /ear,  or  terror,  has  an  interest  for  some 
interpreters,  because  it  reduces  the  old  Hebrew  feelin*;  to  the  level  of  the  heathenish  SciinSat/ioi'ta,  or  superstition,  which 
is  30  different  a  thinff  from  the  mn^  rX^"^,  the  loving  reverence,  or  "  fear  of  the  Lord,"  of  the  Old  Testament.  The 
connection  with  the  Arabic  aliha  is  far-fetched.  It  is  the  same  root,  doubtless,  but  worship,  or  religious  service,  in  alaha, 
and  terror  in  aleha,  are  later  and  secondary  senses  ;  just  as  that  of  swearing  is  a  later  or  derived  meaning  both  in  the 
Hebrew  and  the  Artibic  usage.  The  idea  of  creative  power  is  most  fundamental  in  the  word  :  a  great  being  dwelling  in  the 
He;ivens  above,  and  who  made  and  rules  the  world.  With  this  are  easily  associated  adoration  and  awe,  but  the  idea  of 
terror  is  foreign  to  every  conception  that  Genesis  gives  us  of  the  Sethitic  and  patriarchal  life.  Enoch's  "  walking  with 
God,"  the  calm,  holy  communion  of  .\braham  and  Jacob  1  nothing  could  be  more  opposed  to  the  idea  and  the  leeling  of 
the  Greek  ^etcrifiai/xoi'ia. 

Power,  greatness,  vastness,  height,  according  as  they  are  represented  by  the  conceptions  of  the  day,  carried  to  the  farthest 
ext«nt  allowed  by  the  knowledge  of  the  day ;  this  is  the  idea  of  El  and  Elohim,  as  seen  in  the  etymological  congrulty  of  tha 
epithets  joined  to  them  in  Genesis.  There  are  three  especially  th.at  Lange  has  mentioned  and  which  thus  denote  power 
or  greatness  in  its  three  conceivable  dimensions  of  space,  time,  and  sublimity  (or  rank)  :  •^"Itl?  5X  (El  Shaddai),  De*u 
vmnipottns,  ox  Dens  sufficiens,  cb""  bx  (El  01am),  i>eu5  c/ernj7a/is.  "vb"  5X  CEl  Elion),  Dens  altissimus — irairoKpaTiij^ 
•-«paTi(rfo9,  aiotvuKf  vi^KTTo?.  Our  terms  infinite,  absolute,  &c.,  add  nothing  to  these  in  idea,  though  modem  scienof 
»lay  be  said  (and  yet  even  that  may  be  doubted)  to  have  enlarged  the  attending  conceptions  of  the  sense  or  tb« 
fanagination. 

For  the  derivations  of  Allah  by  Arabic  writers  and  philologists,  see  Spbexoer  :  **  Leben  und  Lehre  des  Mohammed,' 
»ol  i.  p.  286.-  T.  I..1 


no  INTRODUCTION   TO   GENESIS. 

El. — El  Elion  •"■'bs,  svperior,  suprenius,  v\j/LtTTos;  El  Schadai,  •'flf  potentissimvs.  Plur.  Excell 
a  Tr  ,  rad.  -[-iw,  Septuaginta^  Trai>rnKp:iTu>p.  Vnlgate,  omnipotens.  Elohim  Zebaoth,  r"s:s 
Singular  n3S  .  1.  The  host  of  heaven,  the  angels,  1  Kings  xxii.  19;  2.  Sun,  moon,  and  stars, 
Deut.  iv.  19  ff . ;  3.  generally  all  beings.  Gen.  ii.  1;  Neh.  ix.  2.  God  can  make  all  things  hit 
hosts.     Elohim  Zebaoth  is  in  so  far  the  must  universal  designation  of  God. 

2.  Theocratic:  Jehovah,  Jah,  El  Schadai,  Adonai  (Maleaoh  Jehovah),  i^!'^'  • 

a  The  pronouncing  the  name:  the  very  sacred  name  of  God  as  the  covenant  God  ol 
Israel.  Through  superstitious  fear,  the  Jews  early  began  to  avoid  pronouncing  this  name 
Such  a  motive  seems  to  be  the  ground  of  the  translation  of  the  Septuagiiit  (ni/pios  foi 
Jehovah). 

Subsequently  a  prohibition  of  the  utterance  of  this  name  was,  by  false  exposition,  supposed 
to  be  found  in  the  Commandments,  Ex.  xx.  7,  and  Lev.  xxiv.  11  (Philo,  Vita  llosis,  torn.  iii.). 
Thence  they  designated  this  name  as  Tetragrammaton,  as  o'ii  simply,  or  as  a^ssn  cuJ  and  read 
in  place  of  it  -;-ix  .  Hence  also  the  Masorites  punctuated  the  text-name  rr.n^  with  the  vowels 
of  Adonai,  whereby  the  compounded  Sohewa  became,  according  to  the  rules  of  Hebrew  gram- 
mar, a  simple  Schewa.  On  the  combination,  however,  of  the  word  with  prefixes,  the  A-sound 
again  appeared.  Instead  of  Jehovah  the  Samaritans  said  Schiniah,  that  is  Schem  (namp).  But 
where  Adonai  Jehovah  occurs  in  the  text,  there  they  read  Adonai  Elohim.  In  conseq  lence  of 
thus  avoiding  the  utterance  of  this  name,  the  original  pronunciation  of  it  has  been  called  in 
question.  On  this  point  compare  the  lexicons  (Diodorus  on  the  word  Jao  ;  the  Samaritans,  ac- 
cording to  Theodoret,  Jahe;  Jao  in  Clemens  Alex.  ;  in  Michaelis  and  Hiilemann  Jehovah,  Relan^ 
Jahve)  and  Delitz^ch,  p.  68.  According  to  Caspari  (on  Micha  the  Morathite)  one  has  the  choice 
between  nin;^  {^'^i'.)  "ja:  ("".H-)-    Delitzsch  decides  for  Jahavah. 

b.  Origin  of  the  name.  For  its  derivations  from  foreign  religious  names,  compare  Gesenius, 
Delitzscli,  but  especially  Tholuck:  "Miscellaneous  Writings,"  1  vol.  p.  377. — Here  the  deriva- 
tion of  the  name  from  foreisrn  names  of  gods  is  distinctly  denied.  But  the  origin  of  the  name, 
as  the  full  development  of  its  significance,  coincides  clearly  with  the  origin  of  the  theocratic 
consciousness.  3.  Etymological  signification  of  the  name.  The  verb  lying  at  the  bottom  of  it 
is  an  ancient  one,  but  subsequently  became  prominent  again,  mn  =  niJi.  Delitzsch  asserts  that 
hig  word  does  not  signify  hvai  but  yiyi/fo-Sut,  Jehovah,  tlierefore,  him  "  whose  Ego  is  an  ever 
self-continuing  one."  Is  then  this  the  signification  of  yi'-yxftrSai?  And  might  not  a  future  of 
yiyvtiT^nt  contain  the  progressive  idea  of  an  ever  becoming  God  ?  But  the  future  of  mn  cannot 
exactly  indicate  the  existing  one  (Henpstenberg).  It  indicates  one  who  is  ever  to  be  or  to  live;  who 
is  ever  going  to  be  or  live.  With  the  future,  in  eftect,  its  present  is  at  the  same  lime  fixed,  as 
in  Elijeh  ascher  Ehjeh  (Ex.  iii.  14).  And  this  then  also  refers  back  to  a  corresponding  past. 
Hence  the  true  realistic  interpretation  of  Revel.ition  i.  4,  8:  6  &iv  Koi  6  ^r  Kni  6  f'pxdiJifvoi  (a  cor- 
lespondence  with  the  inscription  of  the  temple  at  Sais:  ('yti  dfii  to  yeyorar  Km  w  khI  ((T6fi€viw). 
In  earlier  times  some  were  disposed  to  find  the  three  tenses  in  the  form  of  the  word  itself;  but 
this  was  an  ignoring  of  the  grammar.  4.  Theocratic  signification  of  the  word.  We  have 
already  observed  above,  that  the  name  Jahavali  expresses  the  theoeratic  relation  of  God  (as  the 
God  of  revelation  and  the  covenant)  to  his  people,  in  contrast  with  tlie  universalistic  designation 
of  the  name  Elohim.  For  more  on  this  head,  see  below. — pii  abridged  from  nin^  or  proceeding 
from  an  older,  or  aliridged  pronunciation  of  the  word  nrf  .  It  occurs  espe"i  illy  in  the  poetic 
and  solemn  style,  hence  Hallelu-Jah.  Besides.  Jah,  like  EI  is  found  in  many  proper  names. 
^inx  Lord.  In  this  form  it  is  used  only  of  God,  while  the  human  possessor  or  lord  is  called 
•jins  (from  --s  allied  to  "ti).  The  form  Adonai  is  explained  by  many  as  Pluralis  majeatatu,  by 
others  as  a  sullix  of  the  plural :  my  lords  =  my  lord,  and  further  lord  absolutely,  which  explana- 
tion Gesenius  prefers,  for  weighty  reasons.  The  word  especially  occurs  1.  m  addresses  of  God, 
2.  in  self-presentations  of  God,  3.  in  treating  of  God  generally,  and,  indeed,  frequently  with  the 
»ddition  of  Jahavah  or  Elohim. — About  the  phrase  ~j'^?  T*^'?  tee  the  proper  place. 

3.  Thflocratic  universalistic  designations.     JEitovAti  Ei.otiiM,  Jkhovaii  Zkbaotii,  Fatiieh. 
lehovah  Eloljirn  imlicates  the  covenant  God  of  Israel  as  Giid  of  all  the  world  (i  Kings  xviii 

91\.   From  thp  *ignification  of  Jehovah  it  is  plainly  evident  that  Elohim  is  also  Jehovah.   Oorapt 


§  7.     SOURCES  AND   COMPOSITION   OF  GENESIS.  Ill 

Ex.  vi.  3,  Jehovah  Zebiioth.  When  the  God  of  the  kingdom  of  salvation  summons  the  hosts  of 
heaven  and  of  earth  to  realize  his  judgments  and  the  aims  of  redemption,  he  is  called  Jehovah 
Zebaoth. — :s  Isa.  Ixiii.  16 ;  xiv.  7,  &c.,  God  as  the  source  of  the  spiritual  existence  of  Israel, 
especially  of  its  spiritual  life. 

D.    Elohju  and  Jebotab. 

The  scholastics  of  the  middle  ages  were  mainly  of  opinion  that  the  Trinity  was  indicated  in 
the  name  of  Elohim,  i.  e.,  the  idea  of  the  God  of  revelation  (Petrus  Lombardus,  espeoialh).  Th« 
Jewish  author  of  the  book  "Oosri"  Rabbi  JehudaHallevi,  of  the  twelfth  century,  taught,  on  the 
contrary,  that  the  name  Elohim  had  a  relation  antithetical  to  the  heathen  plurality  of  Gods 
which  had  arisen  because  the  heathen  made  a  God  of  every  appearance  of  godlike  power  in  the 
world).  The  name  Elohim  was  thus  tlie  most  general  name  of  the  Godhead ;  Jehovah,  on  the 
contrary,  the  covenant  God.  Tiiis  distinction  has  been  brought  back  again  in  our  time  by 
K.  H.  Sack  :  De  uati  nominum  dei  n^nbs  et  n'n"'  in  libra  Gene^eoa,  in  his  Commeiitationes  ad 
theologicam  kistoricam,  Bonn,  1821. — To  this  may  be  added  the  treatise  of  Hengstenberg  in  his 
work  :  "  Contributions  to  the  Introduction  to  the  Old  Testament,"  vol.  2d,  entitled  :  "  The  Names 
of  God  in  the  Pentateuch,"  p.  181.  Uengstenberg  makes  the  word  Jehovah,  as  future  form, 
Jahve  from  the  Hebrew  mn=n-'n  .  But  that  this  future  shall  have  only  the  signification  "  tfit 
Being  "  does  not  appear  from  the  examples  connected  with  it,  Jacob,  Israel,  Jabin.*  Ratlier  do 
these  examples  give  to  the  future  here  the  significance  of  the  being  which  is  continually  realiz- 
ing itself,  consequently  of  the  being  who  is  going  to  be,  and  thus  also  the  passage,  Eev. 
i.  4,  interprets  the  name.  Jehovah  is  the  God  who  becomes  man  in  his  covenant-faith- 
i'ulnes^,  or  that  which  is,  and  which  was,  and  which  is  to  he.  Accordingly  then  as  the 
name  Elohim  (not  as  plural,  but  as  denoting  intense  fulness)  expresses  the  truth  that  is 
found  in  heatliendom,  or  the  concrete  primeval  monotheism,  whilst  Jehovah,  on  the  contrary, 
expresses  the  peculiarity  of  the  Jewish  religion,  whose  God,  in  the  power  of  his  being  ever  re- 
maining the  same  with  itself  (that  is  his  truthfulness)  enters  into  the  absolute  future  form  in  the 
becoming  man,  so  again  does  the  name  Jehovah  Elohim  embrace  in  its  higher  unity  both  Judaism 
and  heathenism,  whilst  it  so  far  represents  Christianity  as  already  budding  in  the  Old  Testament 
fLANGE:  "Positive  Dogmatics,"  p.  56). 

The  plural  t  Elohim  has  been  variously  explained.  1.  BAtrMGARTEN  (Eichers) :  It  is  numerical 

•  [The  names  to  whioh  Dr.  Lange  here  refers  are  all  Hebrew  fatures  in  form,  3p5^,  bsi^"*,  '^2^,  but  it  is  not  eaay 
*o  see  how  any  inference  could  be  drawn  from  them  in  respect  to  the  divine  name.  The  letter  ^  in  some  cf  them  may  be 
merely  prosthetic— in  others  it  may  merely  indicate  something  hopeful  or  prophetic  in  the  naming. — T.  L.] 

t  [There  may  be  a  question  whether  it  is  strictly  a  plural  at  all,  as  thxis  frequently  used,  and  not  a  very  early  euphonic 
abbreviation  of  the  construct  phrase  a^nbi<~b5<,  as  we  find  it  occurring  in  all  its  emphatic  fulness,  Ps.  1.  ,"11 H^  D^il  jN  bx 
God  of  Gods  Jehovah  (El-Elohim  Jehovah)  God  of  all  superhuman  powers,  or  of  all  that  may  be  called  Gods.  The  easy 
doubling  of  the  b,  of  which  the  Hebrew  furnishes  such  plain  examples,  and  its  being,  from  its  peculiar  liquidity,  pro- 
nounced as  one,  would  be  in  favor  of  such  an  idea.  It  is  thus  in  the  word  ^'l~^bb^,  which  is  pronounced  hallelujah,  if 
we  give  to  the  3  its  double  sound,  though  it  is  written  rT^'lbbn,  as  though  it  were  to  be  pronounced  ha-lelu-jah.  The 
regular  piel-form  would  be  ibsH  hal-le-lu.  An  analogous  case  is  furnished  by  the  manner  in  which  the  divine  name  has 
come  to  be  written  and  pronounced  in  the  Arabic.  It  is  in  full  2U  jf  f  Al-elah  or  Al-alah,  with  the  article,  and  so  it  is  un- 
derstood etymologically,  whilst  it  is  not  only  pronounced,  but  written,  gju\  Allah.  So  D^H'bx  bs  El-Elohim,  by  vowel 
changes  easily  explained,  might  come  to  be  pronounced  rapidly  D^H'bi  X  El-llo-him,  then  El-lo-him,  and  finally  Elohim, 
•o  as  to  become  identical  in  appearance  with  the  simple  plural  form  of  H'pX  .  We  are  reminded  here  of  that  unusually 
eolemn  invocation  Josh.  ixii.  22,  twice  repeated,  mfl^  O^nbs  bs.  El  Elohim  Jehovah— El  Elohim  Jehovah.  The 
qu>.'sti('n  is  whether  the  two  first  are  to  be  taken  as  septirate,  or  to  be  read  together  as  one  name,  Deus  deorum.  Kaschi  and 
IKimchi  take  the  latter  view,  though  Michaelis  thinl£i)  it  is  forbidden  by  the  accent  pisik,  which  is  very  slightly  disjunctive. 
We  need  not,  however,  pay  much  attention  to  it  when  it  is  thus  disregarded  by  the  best  Jewish  commentators.  This  wal 
he  solemn  pionunciation,  resorted  to  on  very  solemn  occasions  ;  but  this  does  not  forbid  (it  i,ither  iavois)  the  idea,  thai 
the  ordinary  pronunciation  was  but  a  rapid  abridgment  of  the  formula.  The  name  ^^^bs  bx  El-Elion  might  have 
Buffered  the  same  abridginent,  but  for  two  reasons  :  it  is  much  less  common,  and  the  more  indelible  guttural  3  stands  in 
the  way.  There  is  something  like  it  in  the  joining  of  H^  with  n^PI^  or  H^n^j  so  as  to  make  it  Jah-jah-vah,  as  we  find 
it  in  a  few  places  of  more  solemi  and  emphatic  import. 

The  fact  that  plural  verbs  or  plural  adjectives,  as  in  Josh.  xsdv.  19,  are  in  a  few  cases  joined  with  D^nbx,  where  il 
undoubtedly  danotes  the  One  God,  does  not  militate  seriously  against  this  view.    The  phrase  by  such  abbreviation  hav. 


112  INTRODUCTION  TO  GENESIS. 

or  collective,  and  denotes  originally  God,  including  the  angels,  or  God  in  as  far  as  te  reveali 
himself  and  works  through  a  plurality  of  spiritual  heings.  The  first  definition  has  a  sense  dif 
ferent  frum  the  second  and  sounds  almost  polytheistic.  2.  Hofman,  partly  opposed  and  partly 
agreeing :  The  plural  is  abstractive,  neutral ;  it  is  the  Godhead  including  a  s|)iritual  plurality  aa 
the  media  of  an  immundane  efficacy.  3.  Aben  Ezra  :  An  original  designation  of  the  angeis,  then 
Plur.  majestaticiui  as  a  designation  of  God.  4.  Origin.-il  designations  of  the  Gods,  then  designa- 
tion of  God  (Herder).  5.  Delitzsoh  :  Plural  of  intensity.  God  as  he  who  in  his  one  person 
unites  all  the  fulness  divided  among  the  Gods  of  the  heathen.  Finally,  Delitzsch  again 
approaches  Petrua  Lomhardus:  One  cannot  say,  without  effacing  the  distinction  of  both  Testa- 
ments, that  r-'nbx  is  Pluralis  trinitatis;  but  it  may  be  said  with  perfect  correctness,  "the  Tri- 
nitaa  is  the  plurality  of  Elohim  which  becomes  manifest  in  the  New  Testament "  {see  Delitzsch  : 
Genesis,  p.  66  ff.).  We  assume,  on  the  contrary,  that  Elohim  relates  to  the  circumferential  rev- 
elation of  God  in  the  world  and  its  powers  (Isa.  xl.  28),  as  Jehovah  relates  to  the  central  rev- 
elation of  God  in  Christ. — -Concerning  the  name  .Jehovah,  Delitzsch  declares:  "  I  am,  notwith 
standing  Ilengslenberg  (Revelation,  i.  p.  8<))  and  Holemann  (Bible  Studies,  vol.  i.  p.  59),  still  of 
the  opinion,  that  mni  indicates  not  so  much  the  becoming  as  the  being  (this  should  read :  not 
80  much  the  heing  as  the  beco/ning),  or  naturally  nut  him  whose  existence,  but  whose  revelation 
of  existence,  is  still  in  the  process  of  becoming."  According  to  Baumgarten  and  Kurtz,  Elohim 
designates  the  God  of  the  beginning  and  the  end,  Jehovali  the  God  of  the  middle,  i.  e.,  of  the 
development  moving  from  the  beginning  to  the  end.  Delitzsch  coincides  :  "  The  creation  is  the 
beginning  and  the  completion  of  everything  created,  according  to  its  idea,  is  the  end.  The 
kingdom  of  power  is  to  become  the  kingdom  of  glory.  In  the  midst  lies  the  kingdom  of  grace, 
whose  essential  content  is  the  redemption,  n^n^  is  the  God  who  mediates  between  middle  and 
end  in  the  course  of  this  history,  in  one  word,  the  Redeemer."  And  yet  the  name  moreover  of 
the  unfolded  trinitas  ?  How  then  could  Jehovah,  he  who  was,  is,  and  is  to  be,  be  analogous  to 
Jesus  Christ,  yesterday,  to-day,  and  in  eternity  ?  Jehovah  is  also  in  the  beginning  of  things  and 
from  eternity  (see  Ev.  John,  i.  1),  as  also  at  the  end  of  days  (Ehje  ascher  Elije,  Ex.  3) ;  Elohim 
reigns  also  through  the  whole  course  of  universal  historj'.  We  repeat  it:  the  pure  and  harmoni- 
ous cnntrast  of  Elohim  and  Jehovah  will  be  recognized  only  in  the  contrast  of  the  universalistio 
and  the  theocratic  revelation  of  God  and  idea  of  religion, — only  in  the  combination  of  ilelchise. 
dek  and  Abraham,  of  human  culture  and  theocracy,  civilization  and  churchdom  (not  civilization 
and  Christianity,  because  Christianity  embraces  both,  just  as  the  religious  consciousness  of  faith 
in  the  Old  Covenant). 

Therefore  it  is  worth  the  while  to  follow  the  change  of  the  two  names  through  the  Old 
Testament  beyond  Exodus,  vi.  3.  We  can  only  give  hints  for  this.  It  is  to  be  expected,  accord- 
ing to  our  distinction,  that  the  nniversalistic  books,  Koheleth,  D.iniel,  Jonah,  have  Elohim 
almost  exclusively.  And  also  that  the  strong  theocratic  historical  books,  Joshua,  Judges,  Samuel, 
Kings,  have  mainly  Jehovah.  In  the  Proverbs  of  Solomon  the  wisdom  of  God  is  represented 
as  tending  from  the  founding  of  the  world  to  tlieocracy  {see  ch.  ix.)  and  to  the  founding  of  a 
right  tlR-iicj-atic  deportment;  hence  we  find  Jehovah.  Also  the  book  of  Job,  in  its  prosaio 
introduction,  proceeds  from  the  basis  of  the  Jehovah  faith ;  it  becomes,  however,  in  its  poeiio 
element  nniversalistic  with  the  name  El  Eloah.  The  change  in  the  Psalms  is  remarkable.  De- 
litzsch remarks  on  this  point,  p.  33  (comp.  also  Gesenius,  Thesaurus) :  "  We  meet  in  the  Psalter 
with  a  similar  appearance  as  discussed  in  my  Syrnhnlm  ad  Psalmos  illnstrandus  (1846).  The 
Psalter  is  divided  into  two  halves,  into  Elohim-Psalms  (Ps.  42-84),  which  mainly,  and  almost 
exclusively,  use  the  name  cnbt*  and  besides  are  fond  of  compound  names  of  God,  and  into  Je- 
hovah-Psalms, whith  include  these,  and  with  few  exeptions  use  the  name  Jehovah.     To  infer 

ing  got  the  form  and  mnu>\  of  a  plural,  grummatical  euphony  might,  in  a  few  cases,  produce  its  syntactical  connectioi 
with  a  plural  verb  or  adjective. 

The  idea  of  there  hoing  anythint?  polytheistic  in  this  common  use  of  Elohim,  even  if  we  regard  it  aa  a  plural,  is  not 
only  at  war  with  the  whole  spirit  of  Genesis,  but  also  with  the  inference  to  bo  derived  from  all  the  Shemitic  lanpruages. 
AUah  in  the  Arabic,  Kloha  in  the  Syriac,  are  fdngular,  like  the  Hebrew  Eloah,  an<i  there  is  to  be  found,  neither  in  theij 
•arlier  or  their  later  U6U(;c,  any  trace  of  a  plural  as  thus  used.  Surety  the  religion  of  Abraham,  as  given  through  the 
Arabic  >iy  Mohatnmed,  is  not  more  monotheistic  than  as  given  tl. rough  th*-  Hebrew  by  the  author  of  tlenesis. — T    T..1 


§  7.    SOURCES  AND  COMPOSITION  OF  GENESIS.  113 

different  authors  from  the  use  of  Elohim  or  Jeliovah,  would  here  be  an  error;  for  though  th« 
Asapli-Psahns  are  all  Eluhim-Psaliiis,  we  have  from  David  and  the  Korahites  Psalms  of  Jeho- 
rah  as  well  as  of  Elohim.  One  and  the  same  autlior  at  one  time  (?)  pleased  himself  in  the 
use  of  the  divine  name  Elohim  and  at  another  time  in  the  use  of  the  divine  name  Jehovah.  Thia 
cannot  be  explained  from  any  inner  groimds  lying  in  the  contents  of  the  Psalms.  Ilengsten- 
berg  explains  the  use  of  Elohim  in  the  Psalms  from  this,  namely,  that  in  the  Davidical-Solo> 
monian  times,  when  the  honoring  of  Jehovah  was  predominent  in  Israel,  the  absoluteness  of 
''ehovah  wiis  made  prominent  as  against  tlie  heathen ;  whereas  in  a  later  time  (when  even  in 
Isruei  itself  the  honoring  of  the  heathen  Elohim  was  pressing  in),  even  the  divine  name  Elohim 
became  distasteful  to  the  worshippers  uf  Jehovah.  But  this  does  not  explain  hciw  just  such  and 
guoh  psalms  have  the  name  Elohim."  The  Elohistic  Psalms  extend  from  the  beginning  of  the 
second  book  of  Psalms  (xlii.)  till  towards  the  end  of  the  third  book  (Ps.  Ixxxiv. ;  the  end  ia 
Ixxxix.).  If  we  examine  the  Elohistic  Psalms  more  closely,  the  universalistic  feature  of  them 
soon  meets  us  in  manifold  ways.  Longing  for  the  living  God,  Ps.  xlii.;  xliii.  The  contrast 
of  the  people's  God  with  the  heathen,  Ps.  xliv. ;  xlv. ;  xlvi.  The  calling  of  the  heathen,  Ps. 
xlvii.,  and  the  victory  over  their  resistance,  Ps.  xlviii. ;  xlix.  A  lesson  for  all  nations  in  the 
fall  of  the  godless,  &c. 

That  the  love  of  both  sacred  names  has  induced  the  writers  alternately  to  honor  God  under 
both,  and  to  adorn  themselves  with  both,  as  Delitzsch  maintains,  is  not  confirmed  by  the  pas- 
sages quoted  by  him.  For  example:  Gen.  vii.  16  :  They  went  in  (into  the  ark)  as  Elohim  (the 
God  of  prominent  natural  events)  had  commanded  him,  and  Jehovah  (the  God  of  the  covenant 
faithfulness,  or  of  the  yet  to  be  delivered  kingdom  of  God)  shut  him  in.  Genesis,  xxvii.  27: 
"  The  smell  of  my  son  is  as  the  siiiell  of  a  field  which  Jehovah  (the  God  of  the  theocratic 
inheritance)  has  blessed."  Therefore  "Elohim"  (the  God  of  every  universal  blessing  of  heaven 
and  the  world)  "  give  thee  of  the  dew  of  heaven,  and  the  fatness  of  earth,"  &c.  "  Nations  must 
serve  thee."  Ex.  iii.  4 :  "  Then  Jehovah  (the  covenant  God  founding  the  holy  awe  in  Israel) 
saw  that  he  turned  aside  to  see,  and  Elohim  (the  God  of  the  world-fice  in  the  bush  Israel)  called 
unto  him  out  of  the  midst  of  the  bush."  Still  more  clear  is  the  distinction  between  the  protect- 
ing Jeliovah  and  Elohim  as  ruling  in  the  dispensations  of  nature.  The  temple  is  Jehovah's,  the 
ark  of  the  covenant  Elohim's  (the  moral  law  embracing  all  mankind).  1  Kings,  iii.  5  :  The  Lord 
appeared  to  Solomon;  and  God  said,  "Ask  what  I  shall  give  thee;  "  because  it  is  permitted  hiia 
to  ask  for  worldly  things.  The  passage  Ps.  xlvii.  6  is  explained  by  Ps.  xlvii.  7.  We  would 
observe  as  especially  significant,  that  Eve  in  her  enthusiastic  hope  on  the  birth  of  Cain  names 
Jehovah,  but  in  her  depression  at  the  birth  of  Seth,  Elohim,  the  God  of  the  universal  human 
blessing.  In  this  spirit  also  Rachel  speaks,  oh.  xxx.,  of  Elohim's  blessing  the  birth,  while  it  ii 
Jehovah,  the  God  of  the  theocratic  blessing,  who  gives  Leah  her  first  theocratic  sons.  At  Bethel, 
however,  Jacob  exclaims :  Jehovah  is  in  this  place,  meaning  he  who  appears  as  the  covenant 
God ;  here  is  the  house  of  God  (Beth-El),  and  the  gate  of  heaven. 

With  the  consciousness  and  significance  of  the  distinction  between  the  two  names,  is  then 
also  naturally  connected  the  consciousness  and  significance  of  their  combinations  a&  they  so 
frequently  occur  in  the  Psalms  and  the  Prophets. 

Moreover  it  must  be  remarked  that  the  distinction  of  a  twofold  record  in  Genesis  favors  the 
originality  of  the  Mosaic  tradition  rather  than  the  supposition  of  a  direct  composition  of  it,  in 
which  naturally,  along  with  the  other  indices  of  later  additions,  the  recoidg  lying  at  the  base 
are  also  removed  from  their  original  sphere.  But  the  question  also  arises  on  the  distinction  of 
the  records,  or  in  how  far  the  same  author  at  a  later  period  of  his  life  can  have  assumed  modifica- 
tions of  style  which  were  not  found  in  him  at  an  earlier  date.  This  transition  of  style  to  new 
oTraj  'kfyojj.fva  in  the  process  of  composition,  is  mainly  to  be  noticed  in  the  letters  of  Paul.  A 
relation  similar  with  that  which  exists  between  Isa.  i.  ff.  and  Isa.  xl.  ff.  could  obtain  between 
the  Mosaic  records  before  and  after  those  appearings  of  Jehovah  which  form  a  turning-point  in 
the  life  of  Moses. 

In  their  respective  places  we  will  treat  of  the  oTibx  "ija  (1  Mos.  vi.)  and  the  i.vba  ,-n,-i' 
(oh.  xvi.  7). 


114  miRODDCTION  TO  GENESIS. 

B.    The  Cetticai.  Tbsatises  oh  the  Elohim  axd  Jebotah  Sections  in  Genesis  ahd  at  the  BsoQfNnio  or  BxoDCt 

The  Compodtion  of  Genesis. 

Various  hypotheses:  1.  The  documentary  hypothesis.  Astbuo,  physician  of  Louis  XIV., 
published  m  Brussels,  1753,  an  article  entitled:  Conjectures  sur  les  memoires  originaui  dont  il 
parait  que  Mo'iae  s'est  servi  pour  composer  le  Here  Oinese.  He  sought  to  prove  that  Moses  Rirmed 
Genesis  from  an  Elohim  record  and  a  Jehovah  record,  with  the  aid  of  ten  Bmaller  memoirs. 
Representatives  of  this  view,  under  various  modifications,  were  EicLhorn,  Jlgen,  Gramberg, 
Stiilielin  (''Criticnl  Investigations  of  Genesis,"  Basle,  1830),  Hupfeld,  Bohmer. 

2.  The  fragmentary  hypothesis.  The  basis  of  Genesis  was  nothing  but  single,  small  frag- 
mentary pieces.  Michaelis,  Jahn,  Vater,  Hartmann,  Griinde.  Various  superscriptions,  conclud- 
ing formulas,  repetitions,  and  varieties  of  style. 

3.  The  complementary  hypothesis.  The  author  of  the  Pentateuch,  the  Jehovist,  had  before 
him  an  older  document,  extending  from  the  creation  of  the  world  to  the  death  of  Joshua,  that 
of  the  Elohist,  and  remodeled  and  extended  it.  Ewald,  de  Wette  (later  view),  Bleek,  von  Boh- 
len,  Stahelin  (later  view),  Tuch,  &c. 

4.  Ewald's  developed  hypothesis.  Designated  by  Delitzsch,  as  the  crystallization  hypothesis. 
Four  constituent  parts  form  mainly  the  basis  of  tlie  Pentateuch:  1.  the  book  of  the  covenant, 
written  at  the  time  of  Samson ;  2.  the  book  of  the  origins  (Tholedoth),  composed  at  the  time 
of  Solomon;  3.  a  prophetic  narrator  of  the  earliest  histories,  a  citizen  of  the  kingdom  of  Israel 
at  the  time  of  Elias  or  Joel ;  4.  a  second  prophetic  narrator  from  the  period  between  800  and 
750.  Ewald  distinguishes  two  Elohists  and  two  Jehovists.  The  fourth  narrator  divides  him- 
self again  into  a  fourth  and  fifth,  and  his  compilation  of  the  earlier  books  receives  yet  material 
additions  at  the  time  of  the  Jewish  king  Manasseh,  and  of  the  Jewish  exile.  It  must  be  ob- 
served, that  in  comparison  with  these  the  critical  hypotheses  on  the  New  Testament  are  always 
quite  simple  in  their  appearance,  and  that  this  has  decidedly  the  character  of  a  book-making 
hypothesis. 

5.  The  hypothesis  of  original  unity  of  Genesis  (and  of  the  books  of  the  Pentateuch  in  com- 
mon). The  Rabbins  and  the  older  theolojjians  (with  exception  of  Vitringa,  Clericus,  Richard 
Simon).  Ewald:  "The  composition  of  Genesis,"  Braunschweig,  1823.  Retracted  since  1831 
(see  Bleek,  p.  232).  Sack,  in  the  work  previously  quoted.  Hengstenberc. :  "The  Antljenticity 
of  the  Pentateuch,"  1S36  to  1839.  Havernick,  Ranke,  Drechsler,  Baumgarten,  Welte,  Kurtz 
(at  an  earlier  date),  Keil. 

6.  Modified  complementary  hypothesis.  A  middle  standpoint  between  the  older  complementary 
hypothesis  and  the  unity  hypothesis  has  been  taken  by  DelitzsDh,  and  after  him  by  Kurtz  (Vol.  ii.  of 
the  history  of  the  Old  Covenant,  p.  1855).  According  to  the  view  of  Delitzsch,  the  author  of  the  Elo- 
hi.stio  sections  composed  these  first,  and  avoided,  or  at  least  seddom  used,  the  name  of  Jehovali,  until 
the  passage  Exodus  vi.  2,  where  Jehovah  declares  that  he  was  known  to  the  fathers  under  the  name 
of  El  Schailai,  not  under  the  name  Jehovah.  The  name  El  Schadai  formed  in  these  sections  a  con- 
necting link  between  the  name  Elohim  and  Jehovah.  The  Elohistic  parts  are  distinguished, 
however,  from  the  later  appearing  Jehovistic  ones,  not  merely  by  the  diversity  of  their  mmjCB 
of  (Jod,  but  also  through  a  series  of  otherwise  peculiar  expressions  (.lee  Delitzsch,  p.  37).  Ac- 
cording to  this  there  is  formed  the  following  presentation  :  The  nucleus  of  the  Pentateuch  is  the 
scroll  of  the  covenant.  Exodus,  xix.-xxiv  ,  written  by  Moses  himself.  The  remaining  laws  of  the 
wilderness  Moses  gave  orally,  but  they  were  written  down  by  priests  in  whose  calling  it  lay 
(Deut.  xvii.  11 ;  xxiv.  8;  xxxiii.  10;  Lev.  x.  11 ;  xv.  31).  These  parts  were  codified  soon  after 
the  posHCBsion  of  the  Holy  Land.  A  man  like  Eleazer,  llie  son  of  Aaron,  (Num.  xxvi.  1:  xxxi. 
21),  wrote  the  great  work  beginning  with  N-3  n'^tax^a,  in  which  he  took  up  the  scroll  of  the 
covenant,  and  perliaps  made  hut  a  short  report  ot'thc  last  speeches  of  Moses,  because  Moses  had 
written  thein  with  his  own  hand.  A  second,  as  Joshua  (iJeut.  xxxii.  44;  Jos.  xxiv.  2G ;  comp 
I  Sam.  X.  2.'5J,  or  one  of  those  Elders  on  whom  rested  the  spirit  of  Moses,  comnleted  this  worb 


g  8.    THEOLOGICAL  AND   HOMILETICAL  LITERATURE   OF  GENESIS.  lit 


and  embodied  in  it  the  whole  of  Duuterouoray,  which  Moses  bad  mainly  written  himself,  and 
•ndeed  a  Jehovistic  recension  of  the  whole  (p  23),  p.  38. 

The  adherents  of  the  complementary  hypothesis  lie  under  manifold  imputations  of  having 
abandoned  the  presumption  of  Mosaic  originals ;  the  adherents  of  the  unity  hypotliesis  arf 
chargeable  with  permitting  the  canonical  authorship  to  commence  at  the  beginning  withouD  th« 
originals  forming  the  basis.  The  hypothesis  of  Delitzsch  is  injured  by  tho  improbable  assiimp- 
tion  that  Deuteronomy  is  to  be  attributed  to  Moses  iu  great  part,  and  amch  more  early  and 
literally  than  the  preceding  books.  On  the  contrary,  we  can  by  no  means  set  aside  the  supposi- 
tion of  the  representatives  of  the  unity  hypothesis,  that  the  names  Elohim  and  Jehovah  alter- 
nate with  each  other  in  consequence  of  their  internal  significance.  We  believe  rather  that  this 
significance  will  receive  new  importance  when  we  more  clearly  appreciate  the  contrast  between 
the  univerealistic  and  the  theocratic  designation  of  the  Old  Testament  covenant  God,  of  the 
covenant  and  the  spirit.  Without  this  contrast,  the  significant  names  yet  want  their  substruc- 
tion. Delitzsch  distinguishes  thus :  "  This  only  is  true,  that  the  two  narrators  brin^'  out  diverse, 
yet  equally  authorized  sides  of  the  one  truth  of  revelation.  The  Jehovist  seizes  with  preference 
whatever  brings  out  the  world-historical  position  ami  destiny  of  Israel,  its  mediating  calling  in 
the  midst  of  the  nations  of  the  world,  and  the  universalistic  (!)  tendency  of  revelation.  He 
notes  just  those  patriarchal  promises  of  God,  which  extend  beyond  the  possession  of  Canaan, 
and  pronuunoe  the  blessing  of  all  nations  through  the  mediation  of  the  patriarchs  and  their 
seed  (ch.  sii.  3,  &c.).  On  the  contrary  all  the  promises  of  God,  that  kings  will  descend  from 
the  patriarchs,  belong  to  the  report  of  the  Elohist  (ch.  xvii.  6,  &c.).  He  has  more  to  do  with 
the  priestly  royal  glory,  which  Israel  has  in  itself,  &c."  This  apyiears  to  us  to  be  just  about  the 
opposite  of  the  real  state  of  the  case.  The  universalistic  relation  is  the  relation  of  God  to  the 
Logos  in  the  whole  world,  to  the  Sophia,  to  the  godlike  in  the  foundation  of  humanity  and  the 
creation,  the  circumferential  form  of  revelation.  The  theocratic  relation  is  the  central  form 
of  revelation,  its  relation  to  the  covenants,  the  theocracy,  the  historical  api>earance  of  the 
kingdom  of  God. 

We  leave  it  undecided,  how  far  this  contrast  here  also,  separately  taken,  might  give  an 
insight  into  the  dilference  between  the  Elohistic  and  the  Jehovistic  Psalms. 

If  Moses,  as  a  learned  man,  according  to  the  Egyptian  cultivation  of  his  time,  and  familiar 
with  the  art  of  writing,  could  write  down  the  basis  of  his  legislation,  or  could  cause  it  to  be 
written  down  (according  to  Bleek),  then  we  may  confidently  distinguish  two  perinds  iu  the 
writing  of  Mo-es,  the  composition  of  Elohistic  memorabilia  before  the  new  period  of  revelati.m 
(Gen.  vi.  3),  and  Jehovistic  memorabilia  and  laws  after  it.  By  considering  the  effect  of  Egyptian 
culture,  we  can  easily  explain  how  (apart  from  its  great  significance  in  itself)  the  memorabilin 
of  the  life  of  Joseph,  on  whose  life-history  reposed  the  origin  of  the  nation  in  Egypt,  and  all 
right  and  title  <if  Israel  iu  Egypt,  have  received  so  wide  an  extension.  The  settlement  of  the 
Israelites  in  Egypt  may  have  also  been  an  inducement  to  gradually  fixing  the  sacred  legends  of 
the  people.  We  permit  ourselves  therefore  to  assume  a  fourfold  group  of  memor.ibLlia  (nut  of 
complete  books),  as  the  foundation  for  the  first  four  books  of  the  Pentateuch.  First,  jirimitive 
legends  reduced  to  writing;  secondly,  memorabilia  of  the  life  of  Joseph;  thirdly,  Mosaic 
records  from  the  Elohim  or  El  Schadai  period  of  Gen.  vi.  3 ;  fourthly.  Mosaic  records  from  the 
Jehovah  period.  The  last  group  is  continued  in  a  fifth,  namely,  in  the  Deuteronomic  prophesies 
of  Moses.  The  recension  of  those  parts  in  the  form  of  the  Pentateuch  would  fall,  then,  at  the 
latest,  into  the  time  of  the  prophets  of  the  school  of  Samuel,  i.  «.,  into  the  last  days  of  the  era 
of  the  Judges ;  and  the  recension  of  Deuteronomy,  perhaps,  into  the  period  of  the  development 
sf  the  Solomonic  mode  of  view. 


S  8.    THEOLOGICAL  AND  HOMILETICAL  LrTEaATITRE  OF  GENESIS. 

See  the  General  Commentaries  preceding.  Then,  Waloh:  "Biblioth.  Theol."  iv.  p.  452  ft. 
Wineh:  "Theol.  Literature,"  i.  p.  199.  Supplement,  p.  31.  Danz:  "Dictionary,"  p.  312. 
Supplement,  p.  38      Blebk:  "  Introduction."  p.  110  ff.     Keil:  "  Introduction,"  p.  64.     Kurtz 


lie  INTRODUCTION   TO   GENESIS. 

"History  of  the  Old  Covenant."  "Introduction,"  p.  37  ft'.  Especially  Delitzsch  :  Gen^it 
p.  71  ft".  Tlie  Patristic  literature;  mainly  Irenaeiis,  Origen,  Eusebius.  Cyriilus,  Ale.\;indrinus, 
Hieronymu^,  Augustinug,  &c..  p.  73.  The  Rahhinic  literature:  Solomon  Isaac  (liaschi,  undei 
the  erroneous  name  .Jarchij,  Aben  Ezra,  David  Kimsohi,  &c.  P.  57,  more  general  view.  The 
Patristic  period  and  the  middle  ages.  The  era  of  tlie  Reformation,  &c. — Here  Luthur  and  Cal 
vin  precede  all  (newly  published  by  Heiigstenberg,  Berlin,  1831).  We  name  Oalvinus  and  Ger- 
hard of  tbe  Lutherans,  and  the  Reformed,  Mercerus,  Groiius,  Spencer,  Olericus,  &c.  We  misa 
especinlly  Zwinirli,  Coccejus.  Venema,  IJissertationes  ad  Oenenin,  1747.  Speciidly  quoted  and 
justly  blamed  ;  Jacob  Boiime  ;  ilysterium  magnum  (an  accompaniment,  Sohwkdenboku,  Arcana 
caelestia.  ilainly  what  is  found  in  Genesis  German  by  Tafbl,  1855). — I'ecently  :  Micliaelis, 
Severin  Fatlier,  von  Bohlen,  Rosenmliller's  Comments,  Schuman,  and  then  the  more  weighty 
commentaries  of  Tuch  and  Knobel.  With  respect  to  the  deeper  investigation  of  Old  Testament 
Exegesis  are  named  :  Heider  ("The  oldest  Record  of  the  Human  Race,"  Riga,  1774),  Hamann, 
Dr.  Leidemit  by  Moser,  F.  A.  Krummacher's  "Paragraphs  on  Sacred  History"  (1818),  the 
unfinished  Commentary  of  Tiele  (Erlangen,  1836),  the  Theol.  Commentary  on  the  Pentateuch  by 
Michael  Baumgarten  (Kiel,  1843  and  1844),  Hoftaann,  Prophecy  and  Fullilment.  Bible  lessons 
on  Genesis  by  Htim  (Stuttgart,  1845).  Exposition  of  Genesis  by  F.  W.  J.  Schroder  (Berlint 
1846),  "A  collection  in  which  all  remarkable  things  ever  said  of  Genesis  are  arranged  on  the 
thread  of  the  author's  peculiar  and  fimdamental  understanding."  Le^s  prominent  names  are 
numerous,  viz.,  in  respect  to  criticism  and  isolated  articles ;  for  instance,  modern :  Giesebreoht, 
Riidiger,  Ilgen,  Larsow,  Berlin,  1843.  Pustkuchen,  the  Primal  History  of  Mankind,  Lemgo, 
1821.  'ihe  same.  Historical  Critical  Investigations,  Halle,  1823. — Critical  Investigations:  Heng- 
Btenberg,  Supplements,  Ranke,  Drecbsler,  Kurtz,  1846.  (Sorenson,  profane,  eccentric.)  IIupv 
feld,  1853.— Bohmer,  liher  Genesis,  Halle,  1860.  The  same,  the  first  book  of  the  Thorah,  Halle, 
1862.  Rahmer,  Quaestiones  in  Oenesin,  Breslau,  1863.  Also  von  Sclirank,  Commeutarius  in 
Geiiesin,  1835.  Delitzsch,  Commentary  on  Genesis,  3d  ed.  Leipzig,  Frauke,  1860.  Delitzsoh 
and  Keil  {see  Pentateuch).  Wright,  the  book  of  Genesis,  London,  Williams  and  Norgate,  1859. 
Leipzig,  Hartmann. 

Thkobetical  pbactical  Literature. 

See  Winer,  Theological  Literature,  p.  115  S. — Val.  Herberger,  Beyer,  History  of  the  Primal 
world  in  Sermons.  Leop.  Schmid,  Explanations  of  the  sacred  writings,  8  numbers  to  Genesis 
XXV.  18,  Munster,  1834.  Heira,  Bible  lesions  (Stuttgart,  1845 ;  see  above).  Wunsche,  Bible 
essons,  Ist  and  2d  part  (1st  part:  Genesis,  2d  part:  Job),  Berlin,  1858.  Scliwenke,  Bible 
.essons  on  Genesis,  2  vols.  Erfurt,  1800.  (Dietrich,  Old  Testament  Bible  lessons.)  Tnube,  43 
sermons  on  running  texts  of  Genesis,  Breslau,  Diilfer,  1858.  See  Literature  of  the  Old  Tes- 
tament and  the  Pentateuch. 

[To  this  list  of  .special  works  on  Genesis  add  the  following:  English;  The  Holy  Bible,  Genesis 
and  Exodus,  by  Charles  Woedsworth,  D.D.,  Canon  of  Westminster,  London,  1864.  A  critical 
and  exegetical  commentary  on  the  book  of  Genesis,  by  James  Murphy,  Professor  of  Hebrew, 
Belfast,  Edinburg,  1863.  American  :  Questions  and  notes  on  Genesis,  by  Geoegb  BnsH,  1832. 
Notes,  critical  and  explanatory  on  the  book  of  Genesis,  from  the  creation  to  the  covenant,  bj 
MsLANOHTON  W.  Jacobus,  New  York,  1865.  Exegetical  Commentary  on  Genesis,  by  Samdei 
H.  TcBNEE,  D.D.,  Professor  of  Biblical  Learning,  Columbia  College,  New  York. — T.  L.] 


THE  FIRST  CHAPTER  OF  GENESIS. 

thb  obbation.     thb  80biptubal  view  of  the  woeld,  and  nattmal  soibnob.    thb  six 

days'  work. 

See  the  paragraphs  of  the  Introduction  on  the  prtn'ical  Exposition  of  the  Old  Testamens 
Also  "Matthew,"  p.  11,  Damtk,  p.  313.    Winer,  i.  p.  200     Joh.  Philoponus,  in  caput  i.  Oeneseot 


S  8.     THEOLOGICAL   AND   HOMILETICAL   LITEKATURE   OF   UEXESIS.  1 1'. 

edit.  Corderms,  Vienna,  1630.  Eichhorn:  Primeval  History,  2  vols.  Altorf,  1790.  Hasse:  L'iscover 
ies  in  the  Field  of  the  Oldest  History  of  Earth  and  Man,  2  [its.  Halle  anil  Leipzig,  1801.  Wer 
ner.  Historical  Comprehension  of  the  first  three  chapters  of  Genesis ;  with  a  Supplement  on  th« 
Genuineness  of  Deuteronomy,  Tubingen,  1829.  Hno:  De  opere  sex  dierui?i,  Freiburg,  1827.  Beke: 
Orignies  biblicae,  or  Researches  in  Primeval  History,  London,  1834.  Buckland:  Geology  and 
Mineralogy,  considered  with  reference  to  Natural  Theology,  London,  lS3fi.  Hitchcock:  Th« 
Religion  of  Geology,  &c..  (Glasgow,  1857.  Hugh  Miller :  The  I'estimony  of  the  Rocks  on  Geolo^'y, 
Edinburgh,  1857.  Reginald  Stuart  Poole  :  The  Genesis  of  tlie  Earth  and  of  Man,  &c.,  London, 
1860  {see  the  notice  of  ZOckler:  Periodical  of  Theol.  Literature,  N.  5  and  6,  1801).  Kalisch: 
Historical  and  Critical  Commentary  of  the  Old  Testament  Genesis,  London,  1858.  Godefroy : 
La  Cosmogonie  de  Reeilatiun,  Paris,  1861.  Marcel  de  Senes:  The  Cosmogonie  of  Moses,  in  tier- 
man,  Tubingen,  1841.  Waterkeyn:  Kosmos  hieros.  Quoted  by  Delitzsch  (p.  609):  American 
writings  of  Hitchcock,  Smith,  Crofton  ;  especially  tlie  Treatise  by  Means:  The  Narrative  nf  tha 
Creation  in  Genesis,  in  the  American  Bibliotheca  Sacra,  with  special  reference  to  Guyot's  Lec- 
tures on  the  Harmony  of  the  Mosaic  account  of  the  Creation  with  modern  Science,  delivered  in 
New  York,  1852.  Tholuck:  What  is  the  result  of  Science  in  reference  to  the  primeval  world? 
At  the  same  time  a  catalogue  of  the  most  important  writings  on  this  subject.  In  his  miscella- 
neous writings,  2d  part,  p.  148  if.  Lange's  Miscellaneous  Writings,  vol.  i.  p.  49  ft". ;  p.  74  ff. 
Lange:  The  Land  of  Glory,  with  reference  to  Pfaff:  Man  and  the  Stars.  Kurtz:  The  Bible  and 
Astronomy.  (Scliaden  :  Theodicy,  Karlsruhe,  1842.)  KeU:  Apologia  Mosaicne  Traditionis,  &c., 
Dorpat,  18.39.  O.  Heer:  Harmony  of  the  Creation,  Zurich,  1847.  Fred,  de  Rougemont  {set 
"Matthew,"  p.  v.) :  Fragmem  d'une  Histnire  de  la  terre,  d'npres  la  Bible.  Neufchatel,  isil.  The 
same  :  Dv  monde  dans  ses  rapports  avee  Dieu,  Neufchatel,  1841.  Eistoire  de  la  terre,  1856,  Ger- 
man, by  Fabarius  Mutzl :  Tlie  Primeval  History  of  the  Earth,  Landshut,  1843.  Hugo  Reinsch  : 
The  Creation,  1856.  Euen  :  The  History  of  the  Creation,  according  to  the  Researches  of  Mod- 
ern Science  in  its  Connection  with  the  Faith  and  the  Church,  Referat,  Stettin,  1855.  Flashar: 
Whether  the  astronomical  contradicts  the  Christian  View  of  the  World,  Berlin,  1857.  Ebrard: 
The  Faith  in  the  Holy  Writ  and  the  Result  of  Researches  into  Nature,  Konigsberg.  1861.  iThe 
writings  on  this  subject  by  Riehers.  Wolf:  Primeval  History  of  Genesis,  ch.  i.  ver.  6-8.)  Jahn: 
Nature  in  the  Light  of  Divine  Revelation,  and  the  Revelation  of  God  in  Nature,  Berlin,  Schulze. 
Nature  and  Revehition,  org.in  for  tlie  mediation  between  natural  researches  and  faith  (a  period- 
ical), Munster,  Aschendorf,  1855  tf.  Bohner:  1.  The  Freely  Inquiring  lUble  Theology  and  its 
Opponents,  Zurich.  Orell,  Fussli.  2.  Researches  of  Nature  and  Civilized  Life.  3.  Ko-mos,  Bible  of 
Nature,  Hanover,  Rilnipler,  1862.  Zockler:  Theologia  naturalis.  Plan  of  a  systematic  natural 
Theology,  Frankfort  on  the  Main  and  Erlangen,  1860.  Moller:  History  of  the  Cosmology  in 
the  Greciiin  Church  until  Origen,  with  Special  Investigations  of  the  Gnostic  Systems,  Halle,  1860. 
Keerl :  Man  the  Image  of  God.  His  relation  to  Christ  and  the  world.  An  Essay  on  Primeval 
History,  Basle,  1861.  Wisemann :  On  the  Connection  between  the  Results  of  scientific  Investiga- 
tion and  Religion.  Pianciani  (of  the  Collegium  Romanum) :  Elucidations  of  the  Mosaic  History 
of  the  Creation.  Von  Schrank:  Hexaemeron,  Augsburg,  1838.  Gfrorer:  The  Primeval  History 
of  the  Human  Race,  Schaft'hausen,  1855.  Reinke:  The  Creation  of  the  World,  1859.  Reusch: 
Lectures  on  the  Mosaic  History  and  its  Relation  to  the  Results  of  Investigations  in  Nature,  Bonn, 
Freiburi.',  1862.  Works  on  the  Creation  from  the  scientific  stand-point,  by  Andreas  Wagner 
(Neptunisui),  and  others.  See  Delitzsch,  p.  110.  Schubert:  The  Structure  of  the  World  Quen- 
stedt:  Epoclis  of  Nature,  Tiibingen,  1860.  Pfatf:  History  of  the  Creation,  Frankfort  on  the  Main, 
1855.  (Hudson  Tuttle:  History  and  Laws  of  the  Process  of  Creation,  German,  Erlangen,  1860. 
A  flood  of  kindred  pojiular  writings  and  periodical  articles.)  Treatises,  see  Kurtz,  p.  55.  Of 
great  merit  is  the  recension  of  the  work  of  Buckland,  Geology  and  Mineralogy,  con.sidered  wit! 
reference  to  Natural  Theology,  by  W.  Hoffmann  in  Tholuck's  Literary  Advertiser,  1838,  Nr.  44  fit 
Baer:  Which  comprehension  of  animated  nature  is  the  just  one  2  Berlin,  1862. 


118  INTRODUCTION   TO   GENESIS 


WOBKS   OONOERNING   MATEBIALISM. 

Materialistic :  Moleschott, '  Buchner,  Vogt,  Czolbe,  &c.  Mayer  in  Mentz,  Materialism  anc 
Bpiritualism,  GieBsen,  1861.     Periodicals,  Treatises,  Articles. 

Counter-publications:  R.  Wagner:  Creation  of  Man  and  Substance  of  the  Soul.  A.Wagner 
Liebig,  Fabri:  Letters  against  Materialism.  Scbellwien:  Criticism  of  Materialism.  Woysch: 
Materialism  and  the  Christian  View  of  the  World.  Ewen,  Berlin,  1856.  Schaller,  Weber :  Ma- 
terialism and  the  People's  School,  Stendal,  1856.  Alb.  von  Gloss  (especially  against  Buchner 
andVogt).  Michelis:  Materialism  and  Implicit  Faith.  "  Circular  to  the  Representatives  of  Mod- 
ern Materialism  in  Germany.  Cotta,  Burmeister,  Roamlissler,  Muller,  Uhle,  Czolbe."  Baltzer : 
The  new  Fatalists  of  Materialism.  Froschamer:  WalhaUa  of  German  Materialists,  Miinster 
1861.  Bona  Meyer :  Critical  View  of  materialistic  controversial  Literature,  Evangelical  Church 
Gazette,  1356,  June,  &c. 

Homiletics:  Harms:  On  the  Creation,  9  sermons,  Kiel,  1834.  (Free  discursive  texts.  The 
treatment  of  the  subject  occasionally  extravagant.)  See  the  more  general  collections  to  Genesis, 
Deuteronomy,  and  the  General  Introduction. 

SECOND  CHAPTER  OF  GENESIS. 


See  "  Matthew."  The  article  Eden  in  Winer's  Real-Lexicon.  Monographs  by  Hnetms, 
Hopkinson,  Schulthess,  &c.  Bertheau:  The  Fundamental  Geographical  Conceptions  in  the 
Description  of  Paradise,  Gottingen,  1848. 

Comp.  Kurtz :  History  of  the  Old  Covenant,  p.  57  if.  K.  von  Raumer :  Palestine.  Maydorn  : 
The  Gospel  of  Paradise.     Eight  Lent-Sermons,  Breslau,  Diilfer. 

Malt  and  female  sex.     Anthropological  Works.     Works  on  marriage. 

Unity  of  the  Human  Race.  See  "  M.itthew."  Liicken  :  Unity  of  the  Human  Race,  Han- 
over, 1845.  See  A  Catalogue  of  the  Opponents  and  Defenders  of  the  Unity  of  Descent,  Kurtz, 
p.  61.     Lange's  Positive  Dogmatics,  p.  330. 

Anthropology  and  Psychology.  Hug :  The  Mosaic  History  of  Man,  Frankfort  and  Leipzig, 
1793.  Outlines  of  the  Doctrine  of  the  Soul  from  the  Sacred  Writ,  by  Roos.  From  the  Latini 
Stuttgardt,  1857.  Rausmann.  Beck:  Scriptural  Doctrine  of  the  Soul,  2d  ed.  Zeller:  Concise 
Psychology,  3d  ed.,  Cahv,  1857.  Delitzsch:  Scriptural  Psychology,  2d  ed.  Von  Rudlnlf :  The 
Doctrine  of  Man,  founded  on  Divine  Revelation.  Anthropology  of  StefFens,  by  J.  H.  Fichte» 
Leipzig,  1858.  Schubert :  History  of  the  Soul.  H.  A.  Hahn:  Comm.entatio  Veteris  Testamenti 
de  natura  hominis  exposita. 

Language.  Ft.  Schlegel:  Philosophy  of  History,  p.  44  ff.  Schmitthenner :  Primitive  Gram- 
mar. Herder,  H.imann,  W.  von  Humboldt:  On  the  Kavi-Language.  Introduction.  Jacob 
Grimm:  The  Origin  of  Language,  Berlin,  1852.  Stiivesand :  The  Mystery  of  the  Language  of 
God  in  Man,  Goth.a.  Perthes. 

Immortality.  See  Dantz  :  articles  Immortality,  Sleep  of  the  Soul,  Migration  of  Souls.  Add 
Supplement,  p.  108.  Oehler:  Veteris  Testamenti  sententia  de  rehus  post  mortem  fvtnris,  Stutt- 
gardt, 1846.  A.  Schumann:  The  Doctrine  of  Immortality  of  the  Old  and  New  Testamenti 
Bottcher.  Brecher  :  The  Doctrine  of  Iinmortality  as  held  by  the  Jewisli  People,  Leipzig,  1857. 
Engi-lhert:  The  Negative  Merit  of  the  Old  Testament  in  Relation  to  the  Doctrine  of  Immortality, 
Berlin,  1857.  A.  Fichte :  The  Idea  of  Person.ility  and  continued  Individual  Existence,  Fiber- 
feld,  1834.  Lange's  Philosophical  Dogmatics,  p.  243.  Weisse:  The  Philosophical  Mystery  of 
Immortality,  Dresden.  Kori.  H.  Ritter:  Immortality.  First  volume  of  Entertaining  Instruction, 
Leipzig.  Brockhans,  1851.  Gumposch :  The  Soul  and  its  Future,  St.  Gallen,  1849.  Schultz 
Sidittgerber:  Death,  Life  after  Death,  and  Resurrection.  A  biblical  apologetical  Essay,  Hallfl 
1862. 

Religion      See  Winer:  Theological  Literature,  i.  p.  28.     Supplement,  p.  45  &o. 


I  8.     THEOLOGICAL  AND   HOUILETICAL    LITEKATCRE  OF  GENESIS.  Hi 


THIRD  CHAPTER  OF  GENESIS. 

THE   FALL.       LOST   PAEADISB.      DEATH. 

Nysa :  Philosophic-historical  Treatise  on  Genesis  2<1  and  3d.  Eleutheropolis,  1790.  Sohel 
ling:  Antiquissimi  de  prima  malorum  humanorum  origine  Philosophe?natis  Gen.  3  explicatio, 
Tubingen,  1792.  Writings  on  the  Sin  of  Man,  Krabbe,  J.  Miiller.  See  also  the  catalogue  in 
Kurtz:  History  of  the  Old  Covenant,  p.  61.  Umbreit:  Sin.  Supplement  to  the  Theology  of  th« 
Old  Testament,  Hamburg,  1853.  Bram :  The  Fall.  Illustration  of  the  3d  cliapter  of  Genesiri, 
Barmen,  1857.     Graber  :  Sermons  on  the  Lost  Paradise. 

FOURTH  CHAPTER  OF  GENESIS. 

ON   SACBinOK. 

See  Literature,  Enrtz,  p.  71.    On  the  extension  of  the  Human  Race. 

FIFTH  CHAPTER  OF  GENESIS. 
On  the  Macrobians.    See  Kurtz,  p.  73  ff. 

SIXTH  CHAPTER  OF  GENESIS. 

Fr.  de  Rougemont :  Le  Peuple  primitif.  Several  volumes,  Paris  and  Geneva.  H.  Kurtz : 
The  Marriages  of  the  Sons  of  God  with  the  Daughters  of  Men,  Berlin,  1857.  The  same:  Tha 
Sons  of  God,  in  Genesis  vi.  1,  4,  and  the  Sinning  Angels,  in  2  Pet.  ii.  4,  5,  and  Jude,  ver.  6  and 
7.  Polemic  treatise  against  Hengstenberg,  Mitau,  1858.  See  also  Kurtz:  History  of  the  Old 
Covenant,  pp.  76  and  77. 

SIXTH  TO  NINTH  CHAPTER  OF  GENESIS. 

THE   FLOOD. 

Buttmann  :  On  the  Myth  of  the  Flood,  Berlin,  1812  ('19).  Stollberg:  History  of  Religion 
and  the  Church,  1vol.  Further  literature:  Kurtz,  p.  80  ff.  Croner:  18  Sermons  from  the 
History  of  the  Flood,  Erfurt,  1568.     Gessner :  Noah,  Five  Addresses  to  Christians,  Basle,  1823. 

TENTH  CHAPTER  OF  GENESIS. 

THE    GENEALOGICAL  TABLE. 

See  Kurtz:  History  of  the  Old  Covenanr,  p.  88  ff.  A.  Feldhoff:  The  Line  of  Epochs  of  the 
Holy  Writ,  from  Adam  to  the  Pentecost,  Frankfort  on  the  Main,  1831.  The  Genealogical 
Table  of  Genesis  in  its  Universal  Hi.^torical  Significance,  Elberfeld,  1837.  Krilcke  :  Illustrations 
of  the  Genealogical  Table,  Bonn,  1837.  Knobel :  The  Genealogy  of  Genesis,  Giessen,  Ricker, 
1850.  Breiteneicher :  Nineveh  and  Nahum.  With  reference  to  the  latest  discoveries,  Munich. 
1861.  Layard :  Popular  Report  on  the  Excavations  at  Nineveh,  German  by  Meissner,  Leip- 
»ic,  Dyk,  1852. 

ELEVENTH  CHAPTER  OF  GENESIS. 

BUILDING    OF   THE  TOWER   OF    BABEL.      GENEALOGY.      OONFUSION   OF  TONGFES. 

Kurtz,  p.  86  ff.     Kaulen:  Confusion  of  T.ingiies  .it  P>:il.el.  >rainz,  1861.     Niebuhr-  Babylon 


120  KTRODUCTION   TO   CEXESIS. 


Heathendom.  Dollinger:  Heathendom.  Stiefelliagen.  Writings  of  Lasanlx,  Nfigelsbach. 
Wnttke,  Mohler,  and  others.  See  Kurtz,  p.  91.  Fabri :  The  Rise  of  Heatljendom  and  th« 
Problem  of  Heathen  Missions,  Barmen,  1859,  Lubker:  Lectures  on  Civilization  and  Christian- 
ity, Hamburg,  1863. 

TWELFTH  TO  THIRTY-SIXTH  CHAPTER  OF  GENESIS. 

THE    BISTORT    OF   THE   PATEIAE0H8. 

See  Kurtz,  pp.  104  and  116,  especially  119  an  J  129.  Heidegger:  Be  historia  sacra  Patriar 
eharum,  Eiercitationes  selectae,  Amsterdam,  1667.  J.  J.  Hess:  History  of  the  Patriarchs,  with 
maps,  2  vols.  Zurich,  1776.  Mel:  The  Life  of  the  Patriarchs,  2  parts,  Frankfort,  1714  (on  the 
last  Chapters  of  Genesis). 

A.     Abraham. 

See  Danz :  Abraham,  p.  14.  Winer:  Scrtptnral  ffeal-leTicon.  Biblical  Dictionary,  oy  Zel- 
ler.  Herzog :  Theological  Encyclopedia.  So  also  tlie  following  names.  Uoos:  Footsteps  of  the 
Faith  of  Abraham  in  the  Description-;  of  the  Life  of  the  Patriarchs  and  the  Prophets.  Newly 
published,  Tubingen,  1837.  Bachmann  :  Sermons  on  the  History  of  Abraham.  Passavant: 
Abraliam  and  Abraham's  Children.  By  the  author  fif  N.ienian,  2d  ed.  Basle,  1861.  W.  Heu- 
ser:  Abraham's  Doings,  in  12  sermons.  A  parting  Gift,  Barmen,  1861.  Boswinkel:  Fourteen 
Sermons  on  the  Life  of  Abraham,  Barmen,  Bertelsman.  Bram :  Traits  of  the  Domestic  Life  of 
Abrah.im,  Neukirchen  and  Solingen,  1855. — On  the  angel  of  the  Lord.  Knrtz,  p.  144,  and  the 
treatise  in  its  respective  place.     Ishmael.     See  Kurtz,  p.  203. 

B.     Isaac. 

See  Kurtz,  p.  203  ff.  The  Talmud  accounts  of  him  in  Otho :  Lexicon  Talmud.  Passages  of 
the  Koran  in  Hottinger's  Biblioth.  Orient. 

C.    Jacob.     The  Blemng  of  Jacob. 

See  Danz,  p.  315.  Jacob's  History,  by  Seeger  (in  Klaiber's  Studies  i.  iii.  60-81).  G.  D. 
Krummacher:  Jacob's  Contest  and  Victory,  4th  ed.  Elberfeld,  1857.  Alting  Schilo,  Franeker, 
1660.  Chr.  Schmidt,  Giessen,  1793.  Friedrich.  Hoffmann  (Andreas  Wilhelm),  Stahelin.  Wer- 
lin,  Zirkel,  Petersen  (see  Danz:  Genesis,  and  Winer  i.  p.  199).  Diestel:  The  Blessing  of  Jacob, 
Braunschweig,  Schwetsche,  1853. 

D.    Joseph. 

See  Danz,  p.  815  and  p.  4713.  Winer:  Biblical  Dictionary.  Zeller:  Biblical  Dictionary. 
Herzog.  Felix  Herder:  The  History  of  Joseph  in  Sermons,  Zurich,  1784.  Teachings  from  the 
History  of  Joseph.     First  part,  Frankfurt  on  the  Main,  1S16. 


i  9.    THE  FUNDAMENTAL  THOUGHT  AND  DIVISION  OF  GENESIS. 

Under  the  univergo-cosmica!  point  of  view,  Genesis  is  divided  into  two  main  divisions:  the 
listory  of  the  primeval  world  before  the  flood  (ch.  i.-viii.)  and  the  history  of  the  theocrati 
wimeval  period  .iftcr  the  flood  (ch.  viii.-l.). 

Heidegger:  Encliiridion;  1.  J/istoria  originis  rerum  omnium,  ch.  i.  11.  2.  Historia  miind% 
prioris,  ch.  iii.-viii.  8.  Historia  posteriorls  mundi,  ch.  ix.-l.  Delitzscli:  "If  we  divide  all 
biatory  into  the  two  great  halves  of  a  liistory  of  primeval  time  and  a  history  of  tiie  mid-world, 
•eparated  by  the  beginning  of  sin  and  the  i)lan  of  redemption  going  into  effect  (Cocceius),  Genesis 
embraces  the  complete  hist'^ry  of  the  early  world  (ch.  i.-iii.).     It  also  follows  the  history  of  th« 


g  it.     THB   FUNDAMENTAL   THOUGUT   AND   DIVISION    UK   UKXESIS.  121 


after-world  through  three  periods,  whose  first  extends  from  the  Fall  to  the  Flood  (ch.  iv.-viii 
14),  the  second  from  the  covenant  with  Noah  to  the  dispersion  of  the  human  race  in  nations  and 
languages  (oh.  viii.  15-ch.  xi.),  the  third  from  the  choosing  of  Abraham  to  tlie  settlement  of  the 
family  of  Jacob  in  Egypt  (ch.  xii.-l.).  These  first  three  periods  are  the  first  three  stages  of  th« 
history  of  salvation,  into  which,  through  divine  mercy,  the  world  and  the  history  of  nations  i» 
shaped  " 

In  the  mean  while  the  theocratic  point  of  view  predominates,  and  under  it  also  Genesil 
appeiirs  to  fall  firstly  into  two  halves:  The  history  of  primal  religion,  from  ch.  i.-xi.,  and  the 
history  of  the  patriarchs,  ch.  xii.-l. 

Thus  Kirohofer:  Bibliology,  p.  16  :  "  Genesis  is  consequently  divided  into  general  and  special 
history." 

If  wo  look  however  more  closely,  there  are  three  main  divisions  in  contrast  with  each  other 
1.  The  history  of  the  primeval  world  and  earliest  period  of  the  human  race,  a«  the  history  of  the 
primal  religion  (or  the  Tholedoth  of  heaven  and  earth  (Gen.  ii.  4),  and  the  Tholedoth  of  Adam 
(ch.  V.  1)  until  the  development  of  heathendom  (ch.  xii.)).  2.  The  history  of  the  patriarchal 
faith  or  the  religion  of  promise,  or  the  Tholedoth  of  Shem,  &c.,  to  the  Tholedoth  of  Jacob,  from 
ch.  xii.-ch.  xxxvi.  43.  3.  The  history  of  the  Genesis  of  the  people  of  Israel  in  Egypt  out  of  the 
twelve  tribes  of  Israel:  from  the  Thuledoti  of  Jacob,  ch.  xxxvii.,  to  the  death  of  Joseph  in 
Egypt,  under  the  prophetic  iirospect  of  the  return  of  Israel  to  Canaan  (ch.  1.  26). 

Schneider:  Oompendiuni  of  the  Christian  religion  (Bielefeld,  1860):  "We  would  divide  Gen- 
esis most  simply  according  to  its  five  heroes:  Adam,  Noah,  Abraham,  Isaac,  and  Jacob,  did  it 
not  contain  in  itself  a  decimal  division  (the  ten  Tholedoth)." 

If  we  keep  in  view  their  ditferent  relapses  into  sin  and  their  turning  again  to  redemption,  it 
may  be  appropriate  to  d'stinguish  :  a.  the  foundation-laying  in  creation,  ch.  i.  and  ii. ;  b.  the  gen- 
eral fall  of  man,  ch.  iii.-v. ;  c.  the  fall  of  the  first  human  race,  ch.  vi.-x. ;  d.  the  building 
of  the  tower  of  Babel  (heathendom  and  the  patriarchal  state),  ch.  xi.-xxxvi. ;  e.  tlie  sin  of  the 
brothers  of  Joseph  and  its  event,  ch.  xxxvii.-l.  (Isaac's  error  and  its  event,  an  episode,  ch.  xxviii. 
-xxxvi.) 

The  name  Genesis,  referring  to  the  initial  word  of  the  book  (r''":3S"'2)  and  to  its  foundation, 
may  indicate  in  the  first  place  the  origin  of  the  world  and  the  human  race.  But  we  can  also 
conclude  from  the  frequent  headings  ■•Tholedoth"  (p-nbir)  which  mark  individual  sections, 
that  it  is  especially  chosen  in  reference  to  the  contents  of  the  entire  book,  or  the  human  origins 
in  general  (origin  of  sin,  of  judgment,  salvation,  final  judgment,  renewal  of  the  world,  heathen- 
dom, covenant  religion,  and  the  Israelitish  nation).  Hence  Vaihinger  (in  Herzog's  Beat- Lex  icon) 
and  Delitzsch  in  his  Commentary  have  divided  Genesis  according  to  the  separate  Tholedoth. 
Delitzsch  counts  ten  Tholedoth.  1.  Tlioledoth  of  heaven  and  earth,  ch.  i.  1-ch.  iv.  26 ;  2.  Tho- 
ledoth of  Adam,  ch.  v.-ch.  vi.  8;  3.  Tholedoth  of  Noah,  ch.  vi.  9-ch.  ix.  29;  4.  Tholedoth  of 
the  sons  of  Noah,  ch.  x.  1-ch.  xi.  9;  5.  Tholedoth  of  Shem,  ch.  xi  10-26;  6.  Tholedolli  of 
Terah,  ch.  xi.  27-ch.  xxv.  11 ;  7.  Tholedoth  of  Ishmael,  ch.  xxv.  12-18  ;  8.  Tholedoth  of  Isaac, 
oh.  xxv.  19-ch.  XXXV.  29;  9.  Tholedoth  of  Esau,  ch.  xxxvi.  10;  10.  Tholedoth  of  Jacob,  ch. 
xxxvii.-l. 

Besides  the  headings  Tholedoth,  ch.  ii.  3 ;  v.  1 ;  vi.  9,  &c.,  the  fact,  that  the  Bible  tn.  jughout 
has  the  point  of  view  of  the  personal  life,  and  that  the  Tholedoth  as  generations  seem  to  cor- 
respond to  it,  would  especially  favor  this  divisicm.  But  in  that  case  we  should  not,  at  least, 
speak  of  the  Tholedoth  of  heaven  and  earth  before  the  Tholedoth  of  Adam,  as  Delitzsch  does. 
And  it  is  just  this  Genesis  of  heaven  and  earth,  which  cannot  properly  be  designated  by  the 
word  Tholedoth,  that  has,  nevertheless,  mainly  given  to  the  book  its  name.  We  ought  also  to 
distinguish  between  the  documentary  genealogical  foundations  of  Genesis,  its  ideal  unitary  com- 
position, and  the  ideal  construction  which  proceeds  from  it.  Therefore  we  seek  sucn  a  divigioi, 
of  Genesis  as  results  from  the  actual  distinction  of  its  principal  periods,  and  the  essential  arrange 
ments  of  these  periods. 


122  INTRODUCTION  TO  GENESIS. 


FIRST  PEB.IOD. 


History  of  the  primeval  world,  of  the  earliest  period  of  the  human  race  as  history  of  the 
earliest  religion  till  the  development  of  lieathendom  and  its  contrast  in  the  budding  patriarch- 
dom,  ch.  i.-xi. 

I.  DIVISION.     The  Genesis  of  the  world,  of  the  contrast  between  heaven  and  earth,  and  of  th« 

first  man,  ch.  i.  and  ii. 
1«<  Section.     Heaven,  earth,  and  man.     The  physico-genetical  creation  and  world  development, 

ch.  i.-ch.  ii.  3. 
'2d  Section.     Man,  Paradise,  tlie  pair,  and  the  institutions  of  Paradise.     The  reversed  principial 

development,  proceeding  from  man.     The  symbol  of  the  Tree  of  Life,  ch.  ii.  4r-25. 

II.  DIVISION.     The  Genesis  of  the  world-history,  of  the  temptation,  of  the  sin  of  man,  of  the 

judgment,  of  death,  of  salvation,  of  the  contrast  between  a  divine  and  worldly  direc- 
tion in  humanity,  of  the  common  ruin.     The  anomism  of  antediluvian  sin,  cli.  iii.  1-ch. 

vi.  r. 

\8t  Section.     The  Lost  Paradise,  ch.  iii. 

2<i(  Section.     Cain  and  Abe).     The  Oainites.     The  ungodly,  secular  first  culture,  ch.  iv.  1-24. 

Zd  Section.  Adam  and  Seth.  The  Setliites  or  Macrobians.  The  living  worship  and  the  bless- 
ing of  renewed  life  in  the  line  of  tlie  sons  of  God,  ch.  iv.  25-ch.  v.  32. 

4iA  Section.  The  universal  godless  ruin  in  consequence  of  the  mixture  of  both  lines,  ch.  vi. 
1-7. 

ni.  DIVISION.    The  Genesis  of  the  judgment  of  the  world  and  its  renewing  by  means  of  tha 
separating  flood.     The  flood  and  the  drowned  race.     The  arl£  and  the  saved  humanity. 
(The  ark  a  type  of  the  pious  house,  of  the  pious  state,  of  the  church.)     The  first  typical 
covenant,  ch.  vi.  8-ch.  xi.  19. 
lit  Section.     Tlie  calling  of  Noah  and  the  ark,  ch.  vi.  8-ch.  vii.  10. 
2d  Section.     The  flood  and  the  judgment  of  death,  ch.  vii.  7-24. 
3(£  Section.     The  ark,  the  saved  and  renewed  humanity,  ch.  viii.  1-19. 

4<A  Section.  The  first  typical  covenant.  The  original  moral  law  (commandments  of  Noah) 
The  symbol  of  the  rainbow,  ch.  viii.  20-ch.  xi.  19. 

rv.  DIVISION.  Genesis  of  the  new  world-historical  human  race;  of  the  contrast  between  the 
new  sin  and  the  new  piety,  as  they  respectively  appear,  between  curse  and  blessing.  The 
Genesis  of  the  contrast  between  the  blessing  of  Shem  (worship,  germinating  tlieocracy) 
and  the  blessing  of  -Japlieth  (culture,  humanism),  of  the  contrast  between  the  dispersion 
of  nations  and  the  Babylonian  union  of  nations,  between  the  Babylonian  dispersion  of 
nations,  or  the  mythical  heathendom,  and  the  united  symbolical  faith  in  God  orpatriarch- 
dom,  ch.  xi.  20-ch.  xi.  32. 
\.»t  Section.     The  revelation  of  sin  and  piety  in  Noah's  house.     The  curse  and  the  blessing  of 

Noah.     The  double  blessing  and  the  blessing  in  the  curse  itself,  ch.  si.  24-29. 
2d  Section.     The  genealogical  table,  ch.  x.  1-22. 
Zd  Section.     The  building  of  the  tower  of  Babel,  the  confusion  of  tongues,  and  the  dispersion  of 

nations,  ch.  xi.  1-9. 
\:th  Section.     The  history  of  Shem,  and  the  wandering,  commenced  and  interrupted,  of  Tenih 
to  Canaan.     The  Genesis  of  tlie  contrast  between  heathendom  and  the  budding  patriarch- 
dom,  ch.  xi.  10-32. 

SECOND  PERIOD. 

The  G-enesis  of  the  patriarchal  faith  in  jiromise,  and  the  covenant  religion ;  of  the  hostil* 
ocBtrast  hetween  faith  in  promise  and  heatliendom ;  of  the  friendly  contrast  between  the  patri- 
archs and  the  Immanity  of  the  heathen  world.  Patriarchal  religion  and  patriarchal  custom,  oh. 
ziL  1-cb.  zxxvi.  43. 


§  9.    THE  FUNDAMENTAL  THOUGHT  AND  DIVISION  OF  GENESIS.  hi 

A,    Abbaham  thb  Feiend  op  God  and  ms  Acts  of  Faith,  Ch.  xii.  1-Ch.  xxt.  10. 

l$t  Section.  Abraham's  journey  to  Cauaan.  His  call.  The  first  promisb  of  God.  His  fellow- 
ship with  Lot.  First  appearance  of  God  in  Canaan,  and  first  homeless  alienage  in  tht 
promised  land.     Abraham  in  Ei^ypt,  Pharaoh,  ch.  xii. 

V  Section.     Abraham  as  a  testimony  of  Go  1  in  Canaan,  and  his  self-denying  separation  froni 

Lot.     New  pnimise  of  God.     His  altar  in  the  plains  of  Mamre,  ch.  xiii. 
d  Section.     Abraham  and  his  war  of  deliverance  for  Lot  against  heathen  robbery.     The  vic- 
torious warrior  of  the  faith  and  his  greeting  to  the  prince  of  peace  Melchisedek.     His  bear- 
ing towards  the  king  of  Sodom  and  his  confederates,  ch.  xiv. 

ith  Section.  Abraham  the  tried  warrior  of  the  faith,  and  God  his  shield.  His  longing  for  an 
heir,  and  his  thought  of  adoiitiou.  Tlie  great  promise  of  Gud.  Abraham's  laith  in  view 
of  the  starry  heaven.  The  symbol  of  the  starry  heaven.  The  righteousness  of  faith,  tha 
covenant  of  the  faith,  and  the  repeated  promise,  ch.  xv. 

6th  Section.  Abraham's  yielding  to  Sarah's  impatience.  Abraham  and  Hagar.  Hagar's  flight. 
The  angel  of  the  Lord.     Hagar's  return  and  Ishraael's  birth,  eh.  xvi. 

6tA  Section.  Abraham  and  the  repeated  promise  of  God.  The  name  Abram  changed  to 
Abraham.  The  personal  covenant  of  faith  now  a  covenant  institution  for  him,  his  house 
and  his  name.  Circumcision.  The  name  Sarai  changed  to  Sarah.  Not  Ishmael  but 
Isaac  the  promised  one,  ch.  xvii. 

Jth  Section.  Abraham  in  the  plains  of  Mamre  and  the  three  heavenly  men.  Hospitality  of 
Abraham.  The  distinct  announcement  of  the  birth  of  a  son.  Sarah's  doubt.  The  an- 
nouncement of  the  judgment  on  Sodom  connected  with  the  promise  of  the  heir  of  blessing. 
The  angel  of  the  Lord,  or  the  friend  of  Abraliam,  and  the  two  angels  of  deliverance  for 
Sodom.  Abraha7n''»  intercession  for  Sodom.  Sodom's  fall.  Lot's  deliverance.  Lot  and  hi." 
daughters.     Moab  and  Ammon,  ch.  xviii.  and  xix. 

Sth  Section.  Abraham  and  Abimelech  of  Gerar.  His  and  Sarah's  renewed  exposure  througl 
his  human  calculating  foresight,  as  in  Egypt  in  the  presence  of  Pharaoh.  Divine  preserva 
tion.     Abraham's  intercession  for  Abimelech,  cli.  xx. 

nth  Section.  Isaac's  birth.  Ishmael's  expulsion.  The  covenant  of  peace  with  Abimelech  at 
Beer  Sheba,  cli.  xxi. 

loth  Section.  Sacrifice  of  Isaac.  The  sealing  of  the  faith  of  Abraham.  The  completion  and 
sealing  of  the  divine  promise,  ch.  xxii.  1-19. 

\lth  Section.  Abraham's  family  joy  and  snflfering.  News  of  birth  in  the  home  land.  Sarah's 
death.  Her  burial  at  Hebron;  the  germ  of  the  future  acquisition  of  Canaan,  ch.  xxii.  20- 
ch.  xsiii.  20. 

I2th  Section.  Abraham's  care  for  the  marriage  of  Isaac.  Eleazer's  wooing  of  Rebecca  for 
Isaac.     Isaac's  marriage,  eh.  xxiv. 

13iA  Section.  Abraham's  second  marriage.  Keturah  and  her  sons.  His  death  and  burial,  ch. 
XXV.  1-10. 

B,    Isaac  and  his  Fatth-Endubahce,  Ch.  xxv.  U-Oh.  zxnn.  29. 

1st  Section.     Isaac  and  Ishmael,  ch.  xv.  11-18. 

Sd  Section.    Jacob  and  Esau,  ch.  xxv.  19-34. 

Zd  Section.     Isaac  in  the  tenitory  of  Abimelech  at  Gerar.     Appearance  of  God  and  confirmed 

promise.     His  constrained  imitation  of  the  maxims  of  his  father.    Exposure  of  Rebecca. 

His  yielding  to  the  injustice  of  the  Philistines,  ch.  xxvi.  1-22. 
4«A  Section.     Isaac  in  Beer  Sheba.     Treaty  of  peace  with  Abimelech,  ch.  xxvi.  23-3.3. 
%th  Section.     Isaac's  sorrow  at  Esau's  marriage  with  the  daughters  of  Canaan,  ch.  xxvi.  34 

and  35. 
ith  Stction.     Isaac's  prepossession  in  favor  of  the  first-born,  Esau.     Rebecca  and  Jacob  deprive 

him  of  the  theocratic  blessing.     Esau's  blessing.     Esau's  hostility  to  Jacob.    Rebecca's  pro- 

paration  for  the  flight  of  Jacob  and   his  journey   with  a  view  to  a  theocratic  marriage 


124  INTRODCCTIOX   TO  GENESIS. 


laaac  ^  commandB  for  the  journey  of  Jacob  (counterpart  to  the  dismissal  of  Ishmael).  Esan'i 
[)retended  correction  of  his  injudicious  marriages,  ch.  xxvii.-cli.  xxviii.  9. 

C.    Jacob-Israfl,  the  God-"\Veestlee  and  his  Wanderings,  Ch.  xxvui.  10-Ch.  xxxyi.  43. 

Ut  Section.  Jacob's  journey  to  Mesopotamia  and  the  ladder  of  heaven  at  Bethel,  ch.  xxviiL 
10-23. 

2<i  Section.  Jacob  and  Rachel,  Laban's  younger  daughter.  First  and  second  treaty  with  La- 
ban.  His  involuntary  consummation  of  marriage  with  Leah.  The  double  marriage.  Leah's 
sons.  Rachel's  dissatisfaction.  The  strife  of  the  two  women.  The  concubines.  Jacob's 
blessing  of  children,  ch.  xsis.  1-ch.  xxx.  24. 

3i  Section.  Jacob's  thought  of  returning  home.  New  treaty  with  Laban.  His  closely  cal- 
culated proposition.  (Prelude  to  the  method  of  acquiring  possession  of  the  Egyptian  ves- 
sels.)    God's  command  to  return  home,  ch.  xsx.  25-ch.  xxxi.  3. 

ith  Section.  Jacob's  flight.  Laban's  ])ersecution.  The  alliance  between  both  on  the  mountain 
of  Gilead.     Departure,  ch.  xxxi.  4-55. 

6th  Section.  Jacob's  journey  home.  The  appearance  of  the  hosts  of  angels  (as  on  his  setting 
out).  Fear  of  Esau.  His  wrestling  in  the  night  with  God.  Tlie  name  Israel.  Meeting 
and  reconciliation  with  Esau,  ch.  xxxii.  1-ch.  xxxiii.  16. 

6th  Section.  Jacob's  settlement  in  Canaan  At  Suceoth.  At  Sichem.  Dinah.  Simeon  and 
■Levi.  The  first  appearance  of  Jewish  fanaticism.  Jacob's  reproof,  and  departure  for  Bethel, 
ch.  xxxiii.  17-ch.  xxxv,  15. 

7th  Section.  Journey  from  Bethel  to  beyond  Bethlehem.  Benjamin's  birth.  Rachel's  death, 
ch.  xxxv.  18-21. 

Sth  Section.  Reuben's  transgression.  Jacob's  sons.  His  return  to  Isaac  at  Hebron.  (Rebecca 
no  more  among  the  living.)  Isaac's  death.  Burial  of  him  by  Esau  and  Jacob,  ch.  xxxv. 
22-29. 

9th  Section.     Esau's  family  record  and  the  Horites,  ch.  xxxvi. 

THIBD  PERIOD. 

The  Genesis  of  the  people  of  Israel  in  Egypt  from  the  twelve  tribes  of  Israel,  or  the  history 
of  Joseph  and  his  brothers.  Joseph,  the  patriarch  of  the  faith-guidance,  through  humiliation  tc 
exaltation,  ch.  xxxvii.-l. 

\st  Section.  Jacob's  error  in  respect  to  Joseph.  Joseph's  dreams.  The  envy  of  the  brothers. 
Josepli  sold  into  Egypt,  oh.  xsxvii. 

id  Section.  Judah's  transient  separation  from  his  brothers  (probably  in  dissatisfaction  at  their 
deed).     Ilis  sons.     Tamar,  ch.  sxxviii. 

Zd  Section.    Joseph  in  the  house  of  Potiphar  and  in  prison,  ch.  xxxix. 

ith  Section.    Joseph  as  interpreter  of  tlie  dreams  of  his  fellow-prisoners,  ch.  xl. 

hth  Section.  Joseph  as  interpreter  of  the  dreams  of  Pharaoh.  He  is  advanced  and  cared  for, 
ch.  xli. 

fith  Section.     The  famine,  and  the  first  journey  of  the  sons  of  Jacob  to  Egypt,  cb.  xlii. 

1th  Section.  Second  journey.  With  Benjamin.  Joseph  makes  himself  known  to  his  brethren. 
Their  return.     Jacob's  joy,  ch.  xliiii.-xlv. 

BtA  Section.  Israel  goes  with  his  house  to  Egypt.  He  settles  in  the  land  of  Goshen.  Jacob 
before  Pharaoh.  Joseph's  political  economy.  Jacob's  arrangement  for  his  burial  in  Ca- 
naan, ch.  xlvi.  and  xlvii. 

#(A  Section.     Jacob's  sickness,  his  blessing  of  his  grandchildren,  Joseph's  sons,  cli.  xlviii. 

lOt/i  Section.  Jacob's  blessing  on  his  sons.  Juddh  and  his  brethren.  Jacob's  last  cliarge.  His 
burial  in  Canaan.     His  end,  ch.  xlix. 

Wth  Section.  Joseph's  mourning.  Jacob's  funeral  in  Canaan.  The  fear  <rf  Joseph's  brethreri 
and  his  word  of  peace  and  faith  concerning  them  and  his  history.  Joseph's  last  charge' 
provision  for  his  return  to  Canaan  in  deatli.  similar  to  the  provision  of  his  father,  ch.  1. 


SPECIAL  INTRODUCTIOIN 


FIRST    CHAPTER    OF    GENESIS 

By  the  American  Editok. 


A8  there  is  no  chapter  in  the  Bible  more  important  than  the  First  of  Genesis,  so  also  maj 
it  be  said  that  there  is  no  one  whose  interpretation  is  more  likely  to  be  affected  by  the  prejudg- 
ments, popular,  scientific,  or  philosopliioal,  which  the  reader  brings  with  him.  Dr.  Lange  is 
remarkably  full  and  clear  on  this  portion  of  Holy  Writ,  but  as  its  great  subject  has  given  rise  to 
much  discussion  in  this  country,  the  American  Editor  has  deemed  it  no  disparagement  to  the 
learned  author  of  this  commentary  to  present  a  few  general  and  fundamental  ideas  by  way  of 
special  introduction  to  the  American  reader. 

It  has  been  found  convenient  to  divide  it  into  five  parts. 

PART  I. 

Essential  Ideas  of  Creation.  Creation  as  the  origin  of  matter.  As  the  giving  form  to  mat- 
ter. Relative  importance  of  the  two  ideas.  Question  in  relation  to  the  principium  mentioned 
in  Genesis.  Whether  to  be  regarded  as  the  absolute  or  a  particular  beginning.  Opinions  of 
Jewish  interpreters.    Is  the  creation  mentioned  in  the  first  verse  intra  sex  dies  f 

PART  II. 

The  Hexaemeron.  Nature  and  duration  of  the  days.  The  distinction  of  Augustine.  Th« 
account  self-interpreting.  The  Light,  the  Darkness.  The  word  Day.  The  Morning  and  the 
Evening.  Each  Day  an  Appearing.  Each  Day  a  Beginning,  but  its  work  continuing  in  those 
that  follow.     Ps.  cxxxix.  15,  16. 

PART  m. 

Helps  in  the  interpretation  of  the  First  of  Genesis  to  be  derived  frcm  other  portions  of 
scriptnre.  The  Fourth  Commandment.  Proverbs  viii.  Micah  v.  1.  Psalm  civ.  Job  xxxviii., 
zzviii.,  &o. 

PART  IV. 

The  Ideas  of  Law,  of  Nature,  and  the  Supernatural,  as  found  in  the  Bible.  Distinctioii 
between  the  Idea  of  a  Law  and  its  Science.  Distinction  between  the  Supernatural  and  th« 
Miraculous.     "  The  Finger  of  God."     The  Great  Natural. 


126  SPECIAL  INTRODUCTION   TO  THE  FIRST   CHAPTER  OF  GENESIS. 

PART  V. 

How  was  the  creative  account  revealed  ?  Its  Grandeur  and  Simplicity.  Otlier  Gosmogoniei 
copies.  This  an  Original  Picture.  The  Vision  theory.  Internal  Evidence.  Compared  witli 
the  Apocalypse.  Objective  and  Subjective  Revelation.  Vision  of  the  Pa-t  analogous  to  Propb- 
»oy,  or  Vision  of  the  Future. 


PART  I. 

ESSENTIAL  IDEAS  OF  CREATION. 

He  who  made  one  world  in  space,  made  all  worlds  in  space.  He  who  made  one  world  in 
tune,  made  all  worlds  in  time.  He  who  gave  matter  its  forms,  gave  it  its  origination,  or  that 
which  is  the  ground  of  all  its  forms. 

These  truths  are  so  inseparably  linked  together  by  the  laws  of  our  thinking,  that  the  revela- 
tion of  one  is  tlie  revelation  of  the  rest;  since  we  cannot  believe  one  speculatively  without 
believmg  all  the  rest,  or  deny  one  logically  without  losing  our  faith  in  all  the  rest.  Whatever 
riew,  then,  a  true  exegesis  may  most  favor, — whether  the  account  in  Genesis  be  found  to  have 
in  view,  mainly  or  solely,  a  universal  or  a  partial  creation,  whether  the  principium  there  men- 
tioned be  the  particular  beginning  of  the  special  work  there  described,  or  the  principium  prin- 
cipiorum,  the  beginning  of  all  beginnings, — the  Bible  is,  in  either  case,  a  protest  againt  the 
dogma  of  the  eternity  of  the  world,  or  of  the  eternity  of  matter.  In  the  fact  clearly  revealed 
and  believed  that  a  personal  divine  power  was  concerned  in  the  creation,  even  of  a  plant,  we 
have  the  essential  faith.  As  a  dogma  merely,  the  great  truth  might  have  been  here  expressed 
in  a  single  sentence:  "God  made  all  things  to  be,  and  without  liim  there  was  nothing  made  that 
is" — even  as  it  is  given  to  us  in  .John  i.  2.  Why  then  this  most  graphic  and  detailed  account 
of  the  creative  work  ?  It  is  the  same  design,  we  answer,  that  appears  in  the  otlier  historical  rev- 
elations that  are  made  to  us  in  the  Scripture.  It  is  to  impress  us  with  the  glory  of  the  creator, 
to  make  the  thought  something  more  than  a  speculative  belief,  to  give  it  strength  and  vividness 
BO  as  to  become  a  living  power  in  our  souls.  Whatever  exegesis  has  the  greatest  tendency  to 
do  this,  is  most  likely  to  be  true  in  itself,  and  is  the  most  favorable  to  the  absolute  verity. 

The  best  Jewish  commentators,  such  as  Ahen  Ezra  and  Rabbi  Schelomo,  attach  much  im- 
portance to  the  fact  that  r''U)j<i ,  Gen.  i.  1,  is  grammatically  in  the  construct  state,  and  there- 
fore limited  by  something  of  ifhich  it  is  tlie  beginning.  It  really  is  so  in  form  here,  ind  in 
actual  regimen  everywhere  else,  except  in  Deut.  xxxiii.  21,  which  Lange  cites.  Even  there, 
however,  the  construct  form  has  its  limiting  meaning:  ib  r'^CX"  s^^i  "and  he  provided  the 
chief  part  for  himself" — that  is,  the  chief  part  of  the  territory.  It  was  no  poverty  of  language 
that  compelled  the  choice  of  p-'irs'i .  A  word  used  absolutely,  and  of  the  undoubted  absolute 
form,  such  as  nr!r«i  or  n5"u;!<~2,  might  have  been  employed  to  denote  an  absolute  principium, 
•mliinited,  ante  omnes  res  alius,  unconditioned  by  any  other  things  or  times, — first,  and  first  of 
all.  The  construct  form  (since  tliere  is  nothing  .arbitrary  in  language)  must  dennte,  or  would 
best  denote,  the  beginning  of  a  creation,  or  of  some  creation,  or  some  assumed  point  of  commence- 
ment in  it,  which  is  determined  by  the  context.  Thus  these  learned  Jewish  commentators  here, 
»lthough  of  all  theists  the  most  free  from  any  tinge  of  pantheism,  or  belief  in  the  eternity  of  mat- 
ter, interpret  this  account  as  setting  forth  simply  the  creation  of  our  world  and  heaven, 
regarded  too  as  commencing  with  them  in  a  certain  unformed  condition.  So  that  by  these  writers 
creation  (the  Mosaic  creation)  is  regarded  as  formation  rather  than  as  ])rimal  origination  of 
matter. 

Id  aco  rdance  with  this  view  of  p-trx",  Rabbi  Shelomo  (liasbi)  interprets  the  whole  pas- 
••ire  ■    M'   If njn  o'sic  ns'"i3  r^iCX"3.  "  In  the  beeinning  of  the  creation  of  the  heavens  and  the 


PART   I.— ESSENTIAL   IDEAS   OF   CREATION  I'i'! 

earth,  when  the  earth  was  tohu  and  holiu,  and  darkness  wa8  upon  the  face  of  the  deep,  and  the 
spirit  was  brooding  over  tho  waters,  t/ten  God  said.  Let  there  be  light,"  &c.  Or,  "  In  the  begin- 
ning when  God  created  the  heavens  and  the  eartli,  and  the  earth  was,  &c.,  God  said ;  "  that, 
according  to  them,  was  the  beginning  with  which  we  liere  have  to  do.  All  before  is  descriptive 
and  determinative  of  it.  Rabbi  Schelomo  compares  it  to  Hosea  i.  2,  mrT<  isn  nbnn  "In  the 
beginning  of  God's  speaking  by  llosea,"  or  literally  (for  -an  is  the  preterit  and  not  the  infin- 
itive), "  The  beginning  God  spake,"  that  is,  which  he  spake,  or  when  he  spake.*  So  also  Esodua 
vi.  28,  nin-'  lai  oi^a ,  "  iu  the  day  when  the  Lord  spake,"  where  the  construct  state  of  the  nonn 
may  be  regarded  as  in  like  manner  put  in  regimen  with  the  verb.  Aben  Ezra  supports  the  same 
view  of  r-'CXT  being  grammatically  in  regimen  with  the  verb  x^3,  or  rather  with  the  whole 
following  context,  by  the  example  of  Isaiah  xxix.  1,  nn  n:n  rr'ip,  where  the  construct  rr'^p 
seems  to  stand  in  precisely  the  same  relation  to  the  verb  nsn  as  r"'Bs-i  to  s^:. 

But  the  word  xn:,  it  is  maintained,  denotes  primal  origination,  and  some  would  even  con- 
tend, in  defiance  of  etymology,  that  such  is  its  primary  and  radical  idea.  It  is  certain,  however, 
that  everywhere  else  in  this  account  it  must  mean  something  quite  ditferent.  It  is  constantly 
afterwards  used  of  divine  acts  or  works  which  could  only  have  been  the  giving  form  to  matter 
that  already  is.  In  all  the  dividings,  the  gatherings,  the  evolutions  of  the  plants  and  animals, 
the  ordaining  and  disposing  of  the  heavenly  lights,  the  firmament,  and  even  the  making  of  the 
human  body,  there  is  no  new  matter.  This  is  well  represented  by  Aben  Ezra  in  his  comment 
on  the  word  x^3.  "There  are  those,"  he  says,  "  who  maintain  that  nsi^2  creation,  is  (ety- 
molngically)  the  bringing  out  of  nothing,  and  they  refer  to  Numb.  xvi.  30,  n^rr'  x^2"'  ns^"i3  cs 
'if  the  Lord  make  a  new  thing'  (literally  create  a  creation,  &c.),  but  they  forget  how  it  is  said 
here  that  God  created  the  great  monsters  (Ang.  whales),  and  how  it  is  said  three  times  in  one 
verse  (27j,  God  created  man,  and  how  also  it  is  said,  He  creates  the  darkness  (Isai  xlv.  7,  sit 
-jcn),  though  the  darkness  is  only  the  negation  of  light,  which  is  the  real  existing  thing."  Com. 
meutary  on  Gen.  1. 

All  these  are  constructions,  formations,  dispositions  of  matter  ;  and  this  is  certainly  creation, 
whilst  there  is  no  evidence,  except  an  assumption  (not  exegetical  but  rationalizing),  of  its  mean 
ing  something  else  quite  difterent  in  the  first  verse.  It  does  indeed  denote,  as  its  most  usual 
sense,  a  divine  supernatural  act,  such  as  man,  or  any  nature  of  itself,  could  not  do, — although  in 
the  distinct  piel  form,  and  in  its  primary  sense  of  cutting,  it  is  sometimes  applied  to  human 
works,  as  in  Joshua  xvii.  15.  It  is  the  divine  supernatural  making  of  something  new,  and  which 
did  not  exist  before.  But  new  yorTws,  especially  as  divinely  established,  are  new  things;  and 
this,  in  fact,  is  the  only  proper  sense  in  which  they  become  things,  res.  realities,  manifestations 
of  something,  vehicles  of  ideas,  by  which  alone  any  material  object  becomes  an  object  of  thought, 
that  is,  a  thing.  The  opposite  notion  is  born  of  the  prejudice  which  would  make  the  forms  of 
matter  lower  things  than  the  formless  matter  itself, — if  that  can  be  called  a  thing  instead  of  8 
Bubstratum,  power,  or  capacity  for  receiving  forms,  and  thus  becoming  things. 

Besides,  this  idea  of  primal  origination  of  matter  could  have  been  otherwise  well  exf)res8e<] 
in  Hebrew.  Such  language  as  we  have,  Psalms  xxxiii.  9,  "He  commanded  and  it  was"  (though 
that  also  may  be  used  of  formal  creation),  would  have  been  better  adapted  to  such  a  purpose. 
By  contrast,  at  least,  with  the  decided  structural  or  formative  style  that  succeeds,  it  might  have 
made  it  less  doubtful  whether  the  creation  mentioned  in  the  first  verse  was  really  and  essentially 
difterent  from  that  of  the  verses  following.  So  also  the  language,  Isaiah  xlviii.  13,  "I  call  to 
them,  they  stand  up,"  which  probably  was  intended  to  express  this  very  idea  of  primal  origina- 
tion: though  in  the  context  it  may  be  taken  as  simply  a  reference  to  these  Mosaic  formations  : 
"  They  stand  up  together"  [—irr  or  at  once,  aun  as  the  LXX.  render  it,  Vulgate  simul),  or  it  may 
mean  tne  whole  cre.ation,  from  first  to  last,  as  brought  into  being  by  the  divine  commanil, 
epresentetl  as  one  and  instantaneous,  though  running  through  a  vast  chain  of  sequences.     Jnsl 

•  In  the  same  way  tne  Judaico- Arabian  translator,  Arabs  Erpenianus,  as  he  is  commonly  called,  r  ^  ^  *^  \jO  ,J«1 
ijO\jl|«  *•■ '  »  ■■•  "  I  *'  Tne  beginning  of  God's  creatinp  the  heavens  and  the  earth"— or  the  first  creating  of  the  hea.eut 
and  the  earth  which  God  createa. 


J  28  SPECIAL   INTRODUCTION   TO  THE  FIRST   CHAPTER   OF  GENESIS. 

before  this,  however,  the  prophet's  language  is  in  the  higliest  degree  formative  and  structural. 
"My  Ijand  hiid  the  foundations  of  the  earth,  my  right  hand  spanned  the  heavens." 

It  may  be  admitted  tliat  the  author  of  the  account  in  Genesis  probably  regarded  himself  as 
describing  the  creation  of  the  all,  since  to  his  knowledge  our  immediate  eartli  and  lie:iven,  with 
the  phenomenal  luminaries  appearing  as  fixed  in  it,  ami  belonging  to  it,  were  the  all ;  but  that 
he  meant  to  tell  us  of  the  first  matter,  even  of  this,  or  of  its  coming  out  of  nothing,  cannot  be 
certainly  determined  by  any  etjinology  of  words,  or  by  any  infallible  exegesis  of  the  passage. 
There  are  certainly  some  things  that  look  the  other  way.  The  implication,  however,  of  the 
great  f  ict  is  enough  for  us,  even  though  the  bare  words  of  Moses  might  be  thoiiglit  to  confine 
themselves  to  a  more  1  mited  sphere.  So  Lange  holds  to  the  creation  in  the  Bible  being  tne 
absolute  first  origination,  yet,  from  some  things  he  has  said,  he  seems  to  be  content  with  the 
idea  last  mentioned  as  answering  the  theological  inquiry,  without  enlarging  the  words  in  Genesis 
by  any  exegetical  strain  which  they  may  not  be  able  to  bear.  This  is  shown  particularly  in 
what  he  says,  p.  165,  about  "  the  earth-light,  or  the  earth  becoming  light,"  as  being  the  analogue 
wherein  is  presented  the  primal  origination  of  light,  just  as  in  the  creation  of  man  there  is  sym- 
bolized the  creation  of  a  spirit-world  collectively.  The  argument  or  implication  is :  He  who 
made  light  to  be  at  one  place  or  time,  made  it  to  be  at  all  times,  even  at  that  time  which  was 
the  absolute  beginning  of  its  existence ;  He  who  made  the  hutnan  spirit  must  have  made  idl 
spirit,  whether  coeval  with  or  immeasurably  more  ancient  than  man. 

Since  then  it  is  very  diflicult  to  make  the  fair  verbal  exegesis  speak  decidedly  either  way, 
may  we  not  infer  from  this  that  we  overrate  the  importance  of  one  aspect  of  the  question  as 
compared  with  the  other.  Besides  the  clear  implication  aforesaid,  which  would  make  the 
recognition  of  a  structural  creation  at  some  particul.ir  time  inseparable  from  the  recognition  of 
an  absolute  first  origination  of  matter  in  its  own  time  or  times,  there  may  be  a  question  as  to 
which  is  really  the  greater  work,  or  more  worthy  of  revelation,  or  which  ought  to  have  tha 
greatest  place  in  our  minds,— this  bare  origination  of  the  first  matter,  or  the  giviiig/orm  to  that 
matter.  The  first,  many  would  say,  unhesitatingly ;  the  second,  they  would  regard  as  the  lower, 
the  less  important,  the  less  manifestive  nf  the  divine  power  and  glory,  or,  in  a  word,  as  the  easier 
work.  Our  philosophical  thinking,  in  which  we  so  much  pride  ourselves,  and  which  we  would 
fain  ascribe  to  God,  whose  "  ways  are  so  far  above  our  ways  and  his  thoughts  above  our  thoughts," 
leads  to  this.  It  is  favored  by  certain  metaphysical  notions  which  are  not  recognized,  or  but 
little  recognized,  in  the  usual  style  of  the  Scriptures.  This  first  matter,  hyle,  force,  heat,  nebular 
fluid,  world-dust,  call  it  what  we  will,  goes  beyond  all  our  sense  conceptions,  and,  therefore, 
we  think  it  must  be  something  greater,  more  important,  more  diflicult,  requiring  more  of  power 
and  wisdom,  and  therefore  higher  in  the  divine  estimation,  than  that  informing,  structural, 
architectural,  idealizing,  systematizing,  developing  work  which  builds  up,  and  builds  out,  this 
first  matter,  force,  &c.,  into  glorious  forms  for  the  contemplation,  and  magnificent  worlds  for 
the  indwelling,  of  rational,  spiritual  beings.  If  we  do  not  greatly  mistake,  both  the  style  and 
the  manifested  interest  of  the  Sc  riptures  are  the  other  way.  The  Bible  does  not  talk  to  us,  like 
Plato,  of  the  hyle,  the  mother  of  matter,  the  substance  that  has  none  of  the  properties  of  mat- 
ter yet  is  capable  of  receiving  them  all,  or  of  matter  itself  as  something  distinct  from  body;  it 
does  not  speak  to  us  in  the  language  of  Aristotle  about  the  first  motion,  the  first  mover,  and  the 
first  moved,  nor  does  it,  after  the  more  modern  manner,  have  much  to  say  of  the  first  cause  and 
the  first  causation,  tlirowing  all  causality  after  it  into  the  inferior  place,  or  burying  it  in  a  godless 
nature.  On  the  other  hand,  its  high  design  is  to  impress  us  with  the  superior  greatness  of  this  latter 
outbuilding  (ktIC(ii>,  Eph.  iii.  9,  Kan/fjTiVSdt,  Heb.  xi.  3)  as  the  peculiar  work  of  the  Logos,  or  Word, 
which  gives  form  and  life,  and,  in  this  sense,  its  higher  or  more  real  being,  to  this  conceptionless 
first  matter,  or  first  force.  This  was  the  great  work,  if  we  may  judge  by  the  importance  the  Scripture 
attaches  to  it ;  this  was  pre-eminently  the  work  of  creation  as  carried  on  by  the  artistic  Wisdom, 
Prov.  viii.  22-.'?2 ;  and  to  this  well  corresponds  what  is  said,  John  i.  3,  4,  according  to  the  old  patris- 
tic division  and  interpretatior  of  the  passage,  o  yiynviv  in  nvna  fw^  t'l/,  "  that  which  was  made  (or 
orii^mated)  in  Him  was  life  "—became  life  in  Him.  It  is  easy  to  see  what  is  prominent  in  the 
Bible.     It  is  not  God  the  first  motion,  or  the  first  force,  or  the  first  cause,  or  even  as  the  oriRin- 


PART   I.— ESSENTUL   IDEAS  Of  CREATION  12W 

ator  of  force  and  matter,  but  God  the  Great  Arcliitect;  this  is  the  idea  which  the  Scriptnr* 
languaiie  aims  to  impress  so  as  to  make  it  a  living  and  controlling  power  in  the  soul,  fiiving  life 
and  value  to  the  otiier  ideas,  and  preventing  them  from  becoming  mere  scientific  abstractions 
on  the  one  hand,  or  dead  naturalistic  or  pantheistic  notions  on  the  other.  The  abstract  notioa 
is  ever  assumed  in  the  Bible  as  included  in  its  creative  representations,  whilst  it  makes  vivid  the 
other  and  greater  thought  as  the  quickening  [lower  of  all  personal  theistio  conceptions. 

The  only  notion  we  can  form  of  matter  in  its  lowest  or  primal  entity  is  that  of  resistance  i 
space,  or  the  furnishing  bare  sensation  to  a  supposed  sentiency,  without  anything  beyond  it,  either 
as  form  for  the  intellect,  or  iis  qualifying  variety  for  the  sense.  The  manner  of  putting  thia 
forth,  we  may  not  know,  but  that  does  not  give  it  the  higher  rank.  Taken  as  a  fact  it  is  th« 
lowest  thing  in  the  scale  of  the  divine  works,  if  we  may  be  allowed  to  make  any  relative  com- 
parisons among  tljem.  It  is  simply  an  exercise  of  the  divine  strength.  On  the  other  hand,  the 
giving  form  to  matter,  which  is  so  clearly  and  sublimely  revealed  as  the  true  creative  stage,  is 
the  work  of  the  Divine  Wisdom,  and  might  be  supposed  worthy  of  God,  as  an  exercise  of  his 
infinite  intelligence,  even  if  it  had  no  other  than  an  artistic  end.  The  carrying  these  forms  into 
the  region  of  the  moral,  or  the  impressing  moral  designs  upon  them — in  other  words,  building 
the  world  as  the  abode  of  life  and  the  residence  of  moral  and  spiritual  beings  capable  of  witness 
ing  and  declaring  the  glory  of  the  Creator — is  the  work  of  the  divine  Love.  In  reversing  this 
scale  of  dignities,  the  actually  lower  work  comes  to  be  regarded  as  the  higher  and  the  greater 
merely  because  it  is  the  more  remote  from  us.  Nothing  but  some  such  feeling  as  this  could 
have  led  to  the  strong  desire,  in  modern  times,  of  finding  here  a  revelation  of  the  metaphysical, 
as  though  this  alone  were  creation  proper,  or  as  though  the  divine  power  and  wisdom  were  not 
even  more  sublimely  manifested  in  the  creative  evolution  and  formation  of  the  physical.  The 
painting  is  a  much  greater  and  Iiigher  creation  than  the  canvas,  even  though  the  making  of 
both  were  admitted  as  belonging  to  the  same  artist. 

In  discussing  these  questions  exegetically  much  also  depends  on  the  correct  interpretation  of 
ihe  substantive  verb  nir'n  (and  was)  in  the  second  verse.  Does  it  denote  a  time  cotemporaneoua 
with  the  verb  x-ia  in  the  first  verse,  or  does  it  denote  something  succeeding,  either  as  state  or 
event, — namely,  that  the  earth  and  heaven  which  had  been  created  by  a  distinct  and  separate 
act  there  related,  was  afterwards  (whether  as  having  been  left  so,  or  as  having  become  so  by 
some  cause  or  causes  not  mentioned)  tohu  and  bohu  ?  Or  does  it  mean  (as  the  .Jewish  authorities 
maintain)  that  this  condition,  whose  time  is  denoted  by  nn-'n,  was  the  beginning  of  the  creation 
described,  or  the  clironological  d.ite  when  this  creation  (called  the  Mosaic)  began  ?  In  other 
words,  can  the  expression  nrr'n  •,—xm  denote,  grammatically,  a  succeeding  instead  of  a 
cotemporaneous  event?  Certainly  the  far  more  usual  form,  if  an  after  event,  or  an  after  state,  had 
been  intended,  wou^d  have  been  Tin^,  with  "i  conversive,  as  in  all  the  steps  following,  each 

distinctly  marking  succession,  or  one  event  coming  out  of  and  after  another,  as  -^n^' hnz^^ — • 

SI""" — XT'! — "Jjr^l — iBX-'i  and  so  throughout.  The  usage  in  this  very  chapter  is  sufficient  to 
establish  the  rule,  even  if  it  were  not  so  common  everywhere  else  when  a  series  of  successive 
acts  iire  thus  laid  down. 

Another  question  arises.  Was  all  the  creation  that  Moses  intends  to  describe  intra  sex  dies, 
within  six  days,  or  was  that  part  mentioned  in  the  first  verse  extra  dies,  as  it  must  be  if  the  six 
days  chronologically  began  in  the  evening,  that  is,  in  the  tohu  and  bohu,  or  when  darkness  was 
npon  the  face  of  the  deep  ?  But  such  exclusion  would  seem  to  be  in  the  face  of  the  express 
declaration  in  the  fourth  commandment :  '"  in  six  days  (within  six  dnys)  God  created  the  heavens 
and  the  eartli."  If,  then,  there  was  anything  extra  dies,  or  before  the  chronological  beginning 
of  the  first  day,  which  is  so  distinctly  marked  by  its  evening,  it  could  not  be  intended  here  as 
part  of  this  account;  for,  from  the  time  God  began  this  creative  work  (wh.ntever  it  might  include) 
until  he  rested  in  the  evening  after  the  sixth,  there  were  six  days,  be  they  long  or  short,  and  no 
more.  The  reasoning  is  plain.  The  six  days  began  with  the  evening  of  the  tohu,  followed  by 
the  ^^s-',  or  command  for  the  shining  of  the  light,  which  was  the  first  act  in  the  formation  of 
the  heavens  and  tlie  earth  afterwards  described.  If,  then,  the  first  verse  denotes  a  beginning 
before  thb.  it  mast  have  been  extra  sex  dies.  If  we  would  bring  it  within,  then  it  must  ht 
9 


130  SPECIAL  INTRODUCTION   TO   THE  FIRST   CHAPTER   OF   GENESIS. 


legarded  as  caption  to  the  whole  account,  or  as  a  summary  of  the  process  afterwards  in  detail  se* 

forth.  If  it  is  without,  then  what  is  meant  by  the  heavens  and  the  earth  (especially  the  eartli( 
therein  mentioned?  Or  it  might  be  asked  (and  it  would  be  very  difficult  to  answer  the  question) 
'vhat  part  of  the  first  day,  or  how  are  we  to  get  any  part  of  the  first  day,  or  first  night,  betweer 
the   x-i:  of  the  first  verse  and  the  nrr'n  of  the  second  ? 

Again — in  the  expression  nn"'n  r-xm,  it  is  to  be  noted  that  the  subject  stands  befr^e  the 
Terb,  which  makes  it  empharic,  or  is  designed  to  call  atteutiun  to  it  as  being  the  very  same  earti 
Inentiiined  before,  and  whose  creation  is  now  going  to  be  more  particularly  described :  and  a 
for  the  earth  (or,  but  as  for  the  earth,  as  there  is  abundant  authority  for  rendering  the  particle 
1),  it  was  so  and  so, — in  such  a  condition,  as  tliough  to  separate  it  from  the  heavens  (the  earth 
heavens)  which  is  not  created,  th?t  is,  divided  from  the  general  mass,  until  the  second  day,  when 
God  first  named  it  historically  by  calling  the  firmament  heaven. 

But  can  we  conclusively  rest  on  such  a  grammatical  exegesis  ?  Certainly  not.  The  usual 
law  of  the  Hebrew  tenses,  though  strongly  favoring  it  (aided  as  it  is  by  the  other  considerations 
mentioned),  is  not  sufficiently  fixed  and  without  exceptions,  seeming  or  real,  to  warrant  any  inter- 
preter in  speaking  positively  from  such  data  alone;  hut  certainly  this  applies  with  still  greater 
force  to  those  who  would  be  dogmatically  positive  in  ni:iintaiaingtlie  other  view.  Grammatical 
exegesis,  even  when  most  thoroughly  pursued,  may  fail  of  reaching  the  absolute  trutli,  fur  that 
truth  may  be  in  itself  ineftable.  It  is,  liowever,  the  true  way,  and  the  only  way,  of  getting  at 
the  order  of  the  conceptions  as  they  existed,  or  as  they  arose,  in  tlie  mind  of  the  writer ;  and 
this  is  of  the  utmost  value,  even  though  it  may  have  to  be  determined  by  the  bare  collocation 
of  a  word  or  a  particle.  Still,  the  conception  is  itself  but  a  species  of  language  representing  the 
idea  even  as  it  is  itself  represented  by  the  words.  It  is  the  last  thing  in  language  to  which  we  can 
reach,  and  we  must  take  it  as  standing  most  immediately,  if  not  most  infallibly,  for  the  truth 
that  lies  still  behind  it. 

"And  darkness  was  upon  the  face  of  the  deep,"  the  niiin,  or  formless  waste.  Darkness  is 
nothing  of  itself,  yet  still  it  denotes  something  more  than  a  mere  negation,  or  a  mere  absence. 
It  indicates  rather  the  obstruction  of  something  that  already  /«.  As  its  Hebrew  name  implies 
(with  the  slightest  etymological  variation  ^ian  for  "i'rn),  it  is  a  holding  back,  like  the  Latin  tene- 
brm  from  teneo  (the  m  in  vnibrce,  e?nbrcB,  being  phonetically  lost  in  its  kindred  labial  b,  as  in 
lambda,  labda),  and  the  Greek  (tkoVos  with  the  same  ultimate  radix  (8K=nsK).  This  darkness  was 
chronologically  the  first  or  commencmg  night  of  the  Uexaemeron,  just  as  the  light  that  follows 
is,  beyond  all  question,  the  first  morning  of  the  first  day.  It  was  even  then  the  shadow  of  some- 
thing coming  (its  skadus,  Gothic,  or  shade,  same  as  Greek  sk,  o-kotos).  During  all  this  night  it  was 
the  obstruction  of  a  power,  or  the  sign  of  such  obstruction,  until  the  brooding  spirit  loosed  its 
a-fipiti  (6(t>nv,  or  "chains  of  darkness"  (2  Pet.  ii.  4),  and  the  voice  of  the  Word  was  heard  com- 
manding that  power  to  come  forth.  Nothing  is  more  certain  than  that  in  the  Mosaic  account 
tlie  light  there  mentioned  comes  phenomenally,  and  historically,  after  the  darkness,  and  even 
after  the  water  of  the  teliom,  whether  we  regard  it  as  gas-form  or  liquid-form,  that  is,  water 
proper,  according  to  Lange's  distinction.  What  a  most  serious  difficulty  is  this  for  those  who 
say  that  the  Mosaic  account  in  its  first  mention  of  light  has  respect  to  its  primal  original,  or  first 
being, — whetlier  it  be  the  material  or  dynamical  entity  merely,  or  that  glorious  fo)-m  of  power 
which  is  called  God's  garment  (Ps.  civ.  2),  and  in  whicli  he  is  said  to  dwell  (1  Tim.  vi.  16)  as  in  an 
element  most  real  yet  unajiproachablo  by  human  vision  !  Can  we  doubt  that  light  was  even 
then  a  latent  power  in  the  tehom  liefore  it  was  commanded  "  to  .shine  out  of  darkness,"  ik  <tk6- 
Tovs  a  Corinth,  iv.  6),  and  upon  the  darkness,  and  that  it  had  existed  before  this  edrtJihj  morn- 
ing, and  that,  too,  not  as  a  formless  hylo  merely,  or  first  matter,  but  in  forma  inetl'ably  briuht 
and  glorious, — not  as  a  mere  force  or  dynamical  entity  which  never  before  had  had  visibility,  but 
E8  recognized  by  the  angels  and  sons  of  God  who  shouted  for  joy  (Job  xxxviii.  7)  at  this  its  new 
form,  and  that  first  appea/rajtce  upon  tlje  earth  which  God  called  dav? 


rAKT  U.— THE   UEX^iEMERO.V,  OR  THE   CREATIVE  DAYS.  131 

PART    II. 

THE  HEXAEMERON,  OR  THE  CREATIVE  DAYS. 

What  mean  these  days,  says  the  great  fatLer  Augustine,  long  before  geology  was  born — thes« 
•trange  sunless  days:  quid  tolunt  dies  transacti  sine  luminaribusf  An  ista  dierum  enumeratit 
ad  distinctionem  vaht  inter  illam  naturam  qua  non  facta  est,  et  eiis  quce  facta  sunt,  ut  mant 
riominare?itnr  propter  speciem,  vespera  vera  jjrnjiter  jjrivntionem  :  "  does  the  enumeration  of  days 
and  nights  avail  for  a  distinction  betwei'n  the  nature  that  is  not  yet  made  (not  yet  formed  o? 
brought  into  form)  and  tho<e  which  are  made,  so  that  they  should  be  called  niorninL'',  prvjiter 
sp-^ciem  {i.  e.,  in  reference  to  manifestation,  coming  out,  receiving  form,  or  species)  and  evening 
pj  sifter  privationem  (i.  «.,  their  want  of  form,  or  formlessness,  total  or  comparative)."  De  Genesi 
aa  Literam,  Lib.  ii.  ch.  14.  Hence  he  does  not  hesitate  to  call  them  natnrce,  natures,  births  or 
growths,  also  morce,  delays,  or  solemn  pauses,  in  the  divine  work.  They  are  diei  ir,ejfaiihs ; 
their  true  nature  cannot  be  told, — dies  cvjusmodi  sunt,  aut  per  difficile  nobis  autetiamimpossihiU 
est  cogitare,  quanta  magis  dicere.  Hence  they  are  called  days  as  the  best  symbol  by  which  the 
idea  could  be  expressed.  They  are  God-divided  days  and  nights,  inter  qum  divisit  Deus,  in 
dislmctiou  from  the  sun-divided,  inter  qum  dixit  ut  dividant  luminaria.  Common  solar  days, 
he  i>ays,  are  mere  vicissitudines  coeli,  mere  changes  in  the  positions  of  the  heavenly  bodies,  and 
not  spatia  morarum  or  evolutions  in  nature  belonging  to  a  higher  chronology,  and  marking  their 
epochs  by  a  law  of  inward  change  instead  of  incidental  outward  measurements.  As  to  how  long 
or  how  short  they  were  he  gives  no  opinion,  but  contents  himself  with  maintaining  that  day  is  not 
a  name  of  duration  ;  the  evenings  and  the  mornings  are  to  be  regarded  not  so  much  in  respect 
to  the  passing  of  time  (temporis  prmteritioneni),  as  to  their  marking  the  boundaries  of  a  period- 
ical work  or  evolution,  per  queruiam  terminum  quo  intelligitur  quovsque  sit  natural  propriut 
modus,  ei  unde  sit  naturae  alterins  exordium.  This  is  not  a  metaphorical,  but  the  real  and  proper 
sense  ot  the  word  day — the  most  real  and  proper  sense,  the  original  sense,  in  fact,  inasmuch  as 
it  conuins  the  essential  idea  of  cyclicity  or  rounded  periodicity,  or  self-completed  time,  without 
any  ot  the  mere  accidents  that  belong  to  the  outwardly  measured  sohir  or  planetary  epochs,  be 
they  lodger  or  shorter:  ac  sic  unus  est  dies  (one  day,  a  day  by  itself)  non  istorum  dierum  intel 
ligendijij  quos  videmus  eircuitu  solis  determinari  atque  numerari,  sed  alio  quodam  modo. 

It  is  sometimes  said,  if  Moses  did  not  intend  the  common  solar  day  here,  why  did  he  not  give 
us  some  intimation  to  that  effect?  The  devout,  scripture-loving  and  scripture-revering  Augustine 
saw  SUCH  intimations  in  abundance,  saw  them  nn  the  verv  face  of  the  account.  There  wa>^  no 
doubt-raising  science  then,  nor  anything  in  jihilosophy,  that  drove  this  most  profound  yet  most 
humble  and  truth-seeking  mind  to  such  conclusions.  He  could  not  read  the  first  of  Genesis  and 
'iiink  of  ordinary  days.  It  was  the  wondrous  style  of  the  narrative  tliat  affected  him,  the 
wondrous  nature  of  the  events  and  times  narrated ;  it  was  the  impression  of  strangeness,  of  vast- 
ness,  as  boming  directly  from  the  account  itself,  but  which  so  escapes  the  notice  of  unthinking, 
ordinary  i-eaders.  Wonderful  things  are  told  out  of  the  common  use  of  language,  and  therefore 
common  rurms  are  to  be  taken  in  their  widest  compass,  and  in  their  essentinl  instead  of  tlieir 
accidental  laea.  It  is  the  same  feeling  that  affects  us  when  we  contemplate  the  language  of 
prophecy,  or  that  which  is  applied  to  the  closing  period,  or  great  day  of  the  world's  eschatcilogy. 
No  better  term  could  be  used  for  the  creative  mnrce,  pauses,  or  successive  natures,  as  Augustine 
styles  them;  and  so  no  better  words  than  evening  and  morning  could  be  used  for  the  antithetical 
vicissitudes  through  which  these  successions  were  introduced.  See  Augustine  wherever  the 
iubject  comes  up,  in  his  books  De  Genesi  ad  Literam,  Contra  ilanichceos.  and  De  Ciritate  Dei. 

Carrying  along  with  us  thes?  thoughts  of  the  great  father,  we  get  a  mode  of  exegesis  which 
IB  most  satisfactory  in  itself,  and  which  need  not  fear  the  assaults  of  any  science.  It  transcend* 
icience ;  it  cannot  possibly  have  any  collision  with  it,  and  can,  therefore,  never  have  any  need  of 
what  is  called  reconciliation.  It  treats  of  origins  or  beginnings  in  nature, — things  to  which  science 
cai.  never  reach.     It  is  a  mode  of  exegesis  most  satisfactory  as  being  most  exclusive,--that  is. 


132  SPEOUL   INTRODUCTION   TO   THE   FIRST   CHAPTER   OF  GENhSlS. 

from  the  very  nature  of  the  things  related,  based  directly  on  the  account  itaelf  as  mainly  aa< 
lecessarily  self-interpreting.  Notions  in  science,  notions  in  philosophy  or  in  theology,  tliat 
stand  outside  of  it,  and  even  etymologies  or  modes  of  naming  that  become  fixed  in  language 
at  later  periods,  may  suggest  ideas,  but  they  are  not  to  control  tlie  interpretation  of  a  document 
10  isolated  from  all  other  writings  and  of  such  exceeding  antiquity. 

As  with  the  account  as  a  whole,  so  is  it,  in  great  measure,  with  each  part.  It  interprets 
itself  Thns  in  the  first  day :  each  name  is  so  connected  with  the  others  as  to  present  little  cr 
no  difBculty  in  determining  their  general  meaning  in  such  relation,  though  on  a  scale  which,  of 
itself,  separates  them  f  om  their  ordinary  use  in  other  applications.  Keep  within  the  account 
and  there  is  light;  the  obscurity  and  the  difficulty  increase  when  we  res(irt  to  helps  outside  of 
it.  If  we  seek  for  the  meanings  of  yom,  ereb,  bo(ier,  day,  evening,  and  morning,  we  tind  them 
in  the  very  order,  and  mutually  interpreting  significance,  of  the  facts  presented.  These  are  clew 
as  facts,  however  ineffable  in  theii'  comparative  magnitude  and  evolving  causalities. 

"And  the  earth  was  tohu  and  bohu."  What  was  that?  It  was  the  opposite  of  the  form- 
assuming  conditions  and  evolutions  immediately  afterwards  described.  !inn  occurs,  besides  this, 
eighteen  times  in  the  Old  Testament,  but  the  general  idea,  to  which  we  are  led  by  the  context 
and  contrasts  here,  furnishes  the  best  exposition  of  their  special  applications  elsewhere.  It  is  a 
striking  illustration  of  what  may  seem  a  paradox  to  some  minds,  but  which  is,  nevertheless,  s 
fundamental  law  of  language,  that  the  general  precedes  tlie  particular  in  the  naming  of  things. 
Tlie  word  is  applied  to  a  desolate  city,  Isai.  xxiv.  10;  xxxiv.  11,  to  a  desert  in  which  the  waters 
evaporate  and  disappear.  Job  vi.  18,  to  a  wilderness  in  which  there  is  no  way,  -\-n  xb  inn,  Job 
xii.  2i,  Psalms  cvii.  40,  to  the  earth  and  heavens  going  back  to  ruin,  as  seen  in  the  prophetic 
vision,  Jerem.  iv.  23:  "I  saw  the  mountains,  and  they  were  trembling,  and  all  the  hills  were 
moving  fast ;  I  looked  and  behold  there  was  no  man,  and  all  the  birds  of  the  heavens  were  gone ; 
1  beheld  the  earth,  it  was  tohu  and  holm ;  I  looked  to  the  heavens,  there  was  no  light."  Hence  its 
moral  applications,  Isaiah  xli.  29;  xxix.  21 ;  and  especially  Isaiah  xliv.  9;  idolatry  is  moral  con- 
fusion, an  obliteration  of  all  moral  forms  and  distinctions.  These  places,  instead  of  being  necessary 
to  explain  Gen.  i.  2,  get  their  meaning  from  it.  The  first  is  lexically  the  key  passage.  The  words, 
however,  that  immediately  follow  are,  to  some  extent,  an  exegesis  of  these  names.  And  dark- 
ness was  npon  the  face  of  the  deep.  It  was  formlessness  in  its  two  modes  of  invisibility  and 
indivisibleness.  It  was  an  undistinguishable  wasteness.  There  was  no  liglit  whereby  to  see,  and 
there  was  a  want  of  that  division  and  separation  into  distinct  objects,  without  which  there  is  no 
true  visibility,  even  if  the  light  were  present.  Hence  the  LXX.  well  renders  ■rn^'i  inn  lioparof  Kn\ 
attnTao-itf  I'aoTor,  invisible  and  unfirmed.  Next, we  have  the  first  mention  of  the  separating,  fonn- 
giving  power. — "The  Ruah  Elohim,  the  Spirit  of  God,  was  brooding  upon  the  waters."  Then 
comes  tlie  Word,  and  morning  breaks.  Light  is  the  first  separation.  It  is  divided/wOT  the  darkness, 
which  ^hows  that  it  had  before  existed  in  the  tohu,  and  in  combination  with  it.  And  (Jod  calls  it 
day  whilst  the  former  state  he  calls  night.  It  is  his  own  naming,  and  we  must  take  it  as  uur  guide 
in  the  interpretation  of  the  words.  It  is  not  any  duration,  but  the  phenomenon,  the  appearing 
itself,  that  is  first  called  day.  Then  the  term  is  used  for  a  period,  to  denote  the  whole  event,  or 
the  whole  first  cycle  of  events,  with  its  two  great  antithetical  parts.  And  there  was  an  evening 
and  there  was  a  mnrniny,  one  day.  We  hiok  into  the  account  to  see  what  corresponds  to  this 
naming.  What  was  the  niglit?  Certainly  tlie  darkness  on  the  face  of  the  waters.  What  was 
the  morning?  Certainly  the  light  that  followed  the  brooding  spirit  and  the  comiiianding  word. 
How  long  was  the  day?  IIow  long  the  night,  or  the  darkness?  The  account  tells  us  nothing 
about  it.  There  is  something  on  its  face  which  seems  to  repel  any  such  question.  The  whole 
spirit  and  style  of  the  account  are  at  war  with  tlie  narrowness  and  arbitrariness  of  any  such 
computation.  Wliere  are  we  to  get  twelve  liours  for  this  first  night?  Where  is  the  point  of 
commenceinent,  when  darkness  heijan  to  he  on  the  face  of  the  waters?  All  is  vast,  sublime, 
vmrneasurable.  The  time  is  as  formless  as  the  material.  It  has  indeed  a  chronology,  but  on 
(.iiother  scale  than  ttiat  which  was  afterwards  appointed  (v.  14)  to  regulate  the  history  of  8 
Cfjmpleted  world  with  its  sky-gazing  human  inhabitant.  One  who  thinks  seriously  on  the  diffi 
•vAtj  of  accommodating  this  first  great  day  t^  p  twenty-four  hours,  as  we  now  measure  them,  needs 


PART   II.— THE   HEXAEMEKO.N,   uK   THE  CREATIVE  DaYS.  13? 

ao  other  argument.  And  yet  the  decision  iiere  settles  the  whole  question.  This  first  day  is  th« 
model,  in  this  respect,  for  all  tlie  rest.  There  is  certainly  no  determined  time  here,  unless  wt 
assume  that  a  fixed  duration,  as  now  measured  by  the  sun,  is  not  merely  an  incident,  but  th€ 
essential  .ind  unchangeable  idea  of  the  word  day,  never  departing  from  it,  whatever  may  be  the 
condition  and  circumstances  to  which  it  is  applied.  And  for  this,  neither  the  essential  laws  of 
language,  nor  the  usages  of  language,  give  us  any  authority,  whilst  everything  looks  tlie  otlier 
way.  All  is  indefinite  except  the  fact  of  the  great  separation  accomplished,  « ith  its  two  con- 
trasted states  and  one  completed  period,  to  which  the  names  ereb,  hoqer,  yom,  evening,  morning, 
day,  are  respectively  given.  Our  English  translation  of  the  closing  formula  is  deficient.  It  fails 
to  present  the  reason  of  its  own  introduction,  and  the  relation  it  bears  to  what  preceded:  "And 
t/ie  evening  and  the  morning  were,^' — there  is  no  article  to  justify  this;  there  is  no  mention  of 
evening  and  morning  before  to  which  it  might  be  supposed  to  refer.  The  evening  ami  the 
morning  may  indeed  be  said  to  have  made  the  day  quantitively,  but  that  is  not  what  is  here 
expressed;  otherwise  the  verb  should  liave  been  plural,  as  in  ch.  ii.  24,  nns  "'r:b  i^n,  "  tliey 
shall  be  one  flesh."  Neither  is  day  the  predicate  after  inii,  but  stands  by  itself  as  the  time 
when.  The  Hebrew,  to  correspond  to  the  English  as  given  in  our  version,  would  be 
■irx  ST'  ~p:m  mrn  1•'r\^^.  The  true  rendering  is:  ''and  there  was  an  evening,  and  there  was 
a  morning,  the  first  day."  So  theSyriac  and  the  Septuagint:  xai  lyiveTo  ia-nepn  rai  f'yfi'ero  npwi. 
In  like  manner  Maimoiiides:  "and  there  was  an  evening  and  there  was  a  morning  of  the  first 
day."  But  why  is  the  assertion  made  here,  and  what  is  its  force  ?  It  is  not  a  mere  tautology, 
such  as  our  English  version  would  seem  to  make  it.  It  is  exegetical ;  it  is  designed  to  give  ua 
an  intimation  of  something  strange  and  peculiar  in  the  language,  and  to  explain  its  application. 
This  ante-solar  day,  marked  by  no  sunrising  or  sunsetting,  or  any  astronomical  measurement, 
and  without  any  oomputetl  duration,  had  still  an  evening  and  a  morning  of  its  own,  and  might, 
therefore,  be  justly  called  a  day.  What  this  evening  and  morning  were,  is  left  for  the  reader  t( 
discover  in  the  account  itself.  As  applied  to  a  supposed  ordinary  day,  the  assertion,  especially 
as  it  reads  in  our  version,  would  have  little  or  no  discoverable  force.  On  the  other  supposition,  it 
has  a  most  emphatic  meaning,  and  this  we  may  regard  as  the  reason  of  its  formal  utterance,  and 
its  solemn  repetition  at  the  close  of  each  similar  period.  In  a  similar  manner  they  all  had  an 
evening  and  a  morning,  however  strange  it  might  seem,  without  a  shining  sun.  Each  is  marked 
by  tlie  same  great  antithetical  distinction;  each  has  a  new  appearing;  but  as  this  is  somewhat 
dift'erent  in  each  creative  stage,  so  is  there  a  demand  in  each  for  the  same  essential  announce- 
ment. And  there  was  an  evening,  and  there  was  a  morning,  second  day, — third  day, — fourth 
day,  and  so  on. 

The  clear  apprehension  of  the  first  day  opens  up  all  the  rest.  The  same  exegesis  would  bear 
repetition  in  every  one.  "  And  God  said  :  '  Let  there  be  a  firmament  in  the  midst  of  the  waters^ 
and  led  it  be  a  dividing  between  the  waters  and  the  w.aters,  &c. ; '  and  it  was  so ;  and  Gud  Cidled 
the  firmament  heaven  ;  and  there  was  an  evening,  and  there  was  a  morning,  day  second."  We 
look  back  to  find  them.  Where  was  the  morning  here?  It  was  this  second  dividing  and  the 
appearing  of  this  new  glory  as  its  result.  It  is  the  sky,  the  atmosphere,  with  its  auroral  light. 
It  is  the  causality  represented  in  this  purely  phenomenal  language  by  which  Moses  describes  it, 
according  to  the  onceptions  he  had  of  it,  and  whicli  no  more  guarantees  any  vulgar  notion,  than 
it  dnes  any  science  or  philosophy,  perfect  or  imperfect,  that  might  be  brought  to  explain  it. 
The  more  cle.ar  determines  that  which  is  less  so.  The  new  appearing  of  the  firmament  being 
the  morning,  that  from  which  it  had  been  divided,  or  that  preceding  state  in  which  the  earth 
had  been  left  after  the  separation  of  the  light,  and  in  which  the  fluid  masses  of  air  and  water 
yet  remained  in  their  chaotic  formations,  is  the  night.  And  so,  as  the  formula  seems  to  imply, 
each  time  it  is  repeated ;  in  this  way  there  wsis  also  an  evening  and  there  was  a  morning,  second 
day, — in  this  way,  or  the  only  way  that  exegesis  will  allow ;  for  there  was  no  visible  sunrising 
or  sunsetting,  no  astronomical  measurements  to  make  a  morning  and  an  evening  of  any  other 
kind.  The  ap])earing  of  the  dry  land  as  it  rose  out  of  the  waters,  and  the  quick  growth  of  bloom- 
mg  vegetation  that  covered  it,  was  the  third  morning.  And  then  that  scene  of  glory,  the  first 
appearing  of  the  sun,  moon,  and  stars  in  the  firmament,  now  prepared  for  their  revelation,  —thit 


134  SPECIAL  INTRODUOTION  TO   THE  FIRST   CHAPTER   Of   GENESIS. 

was  the  fourth  great  morning  to  which  the  name  is  given,  and  not  to  any  particular  rising  of  th» 
BUD  in  the  east  as  the  beginning  of  a  common  day.  As  there  had  been  a  commencement  of  light 
of  life,  so  now  there  is  a  commencement  of  astronomical  time  with  its  subordinate  ])eriods  of 
sun-divided  days,  not  to  be  confounded,  as  Augustine  says,  with  the  great  God-divided  days  of 
■vhich  the  fourth  was  one  as  well  as  the  rest.  Life  moving  in  the  waters,  and  soaring  in  the 
air,  this  was  the  fifth  appearing;  and  so,  according  to  tbe  ever-preserved  analogy,  the  fifth  great 
oiorning  of  the  world. 

Ag;iin  a  solemn  pause,  with  nature  left  to  its  repose,  how  long  or  short  is  not  revealed,  and 
the  sixth  morning  brealis.  It  is  the  latter  portion  of  the  sixth  day.  Now  man  appears,  whether 
in  its  earlier  or  later  stage.  He  is  snrrounded  by  the  animal  world,  over  which  he  is  to  exercise 
his  more  immediate  doujiuion.  The  seventh  is  the  morning  of  the  divine  rest.  The  evening 
that  precedes  is  not  named  in  the  first  chapter,  but  perhaps  we  may  find  it  in  the  supplementary 
account  of  the  second,  where  there  are  mentioned  two  remarkable  evolutions  that  seem  to  have 
no  other  period  to  which  they  can  be  assigned.  They  are  the  naming  of  things,  or  the  divine 
aiding  the  human  in  the  development  of  language,  and  that  mysterious  sleep  of  humanity  (was 
it  long  or  short?)  in  which  by  a  process  most  concisely  symbolized,  but  utterly  inefiable  in 
respect  to  the  manner,  the  female  human  is  brought  out  as  the  closing  work,  and  man  awakes 
complete  in  the  likeness  of  God.  "  In  the  image  of  God  created  he  him  ;  male  and  female  created 
he  them.'''' 

It  may  be  said  that  such  a  representation  seems  to  make  the  days  run  into  each  other.  This 
may  be  admitted  without  regarding  it  as  any  valid  objection.  The  darkness  still  left  is  the 
remains,  gradually  diminishing,  of  the  primeval  chaos.  Each  night  is  a  daughter  of  the  ancient 
Nos,  whilst  each  new  morning  is  a  rising  into  a  higher  light.  In  other  words,  the  evening  to 
each  day,  though  still  a  disorder  and  a  darkness,  is  a  diminution  of  the  darkness  that  went  before, 
whilst  the  positive  light  of  each  new  morning  continues  on,  adding  its  glory  to  the  mornings 
that  follow,  and  "  shining  more  and  more  unto  the  ci^n  •psj,  the  perfect  day,"  or  perfection  of 
the  day  (Prov.  iv.  18),  tlie  finished  and  finishing  day — the  all-including  day,  mentioned  Gen.  ii. 
4,  as  the  day  wlien  God  made  the  heavens  and  the  earth.  And  so,  as  Lange  observes  (and  it  is 
a  most  important  remark,  both  for  the  scientific  and  scriptural  view),  each  is  "  a  glory  that  ex- 
celleth,"  but  still  a  building  on,  and  a  carrying  on,  the  energies  that  preceded.  Each  is  a  new 
swell  of  the  mighty  organ,  combining  all  the  former  tones,  and  raising  them  to  a  higher  and  still 
higher  chorus,  until 

The  diapason  closes  full  on  man. 

Each  day  is  a  new  beginning,  bringing  out  a  new  state  of  things  to  be  blessed,  or  called  good 
but  it  is  not  nece-.?arily  a  finishing  of  that  work  until  the  "heavens  and  earth  are  finished 
with  all  their  hosts,"  and  there  is  pronounced  that  closing  benediction  (tx's  z^:;,  all  good,  "  very 
good  ")  which  ushers  in  the  sabliath.  Each  day,  as  a  beginning  by  itself,  contains  the  incipient 
powers  and  elements  of  its  peculiar  work,  but  does  not  exhaust  those  energies.  The  light  ia 
still  evolving  in  the  second  day ;  tlie  fluids  are  still  parting  in  the  third ;  the  firmament,  though 
having  its  auroral  light  before,  is  becoming  still  brighter  in  the  fourth ;  vegetable  and  aninial 
life  are  coming  to  still  greater  perfection  in  the  fifth  and  sixth. 

May  not  the  same  be  said  of  man?  On  the  sixth  day,  his  "bringing  into  the  kosmos"  be- 
comes complete ;  the  divine  allocution,  "  Let  us  make  man,"  receives  its  accomplishment,  and 
the  process  Ijy  which  his  material  and  physical  structure  is  educed  from  the  earth  is  finished; 
but  may  we  not  suppose  that  the  preparation  for  this  last  and  crowning  work,  and  so  the  work 
itself,  runs  through  all  the  previous  cycles?  "  Thine  eyes  did  see  my  substance  yet  unfinished,  and  in 
thy  book  all  my  {members)  were  written,  the  days  they  were  fashioned,  when  there  was  not  one  in 
them,"  Ps.  cxxxix.  16.  This  remarkable  passage  may  apply  primarily  to  the  individual  genera- 
tion ;  it  doubtless  includes  it ;  and  yet  there  is  something  about  it  which  seems  to  indicate  a  widei 
and  a  deeper  application  to  the  origin  of  our  generic  physical  humanity,  and  to  its  first  germ  ci 
material,  as  it  lay  in  the  formlessness  of  the  cliaos. 

^ne  Septuagint  has  rendered  ^oba  (Ps.  cxxxix.  16)  by  a  word  very  similar  to  that  by  which  il 


PART  m.— ALLUSIONS  TO  THE  SIX  DAYS  IN   OTHER  PARTS  OF  THE   UIBLE    13: 

describes  the  tohu,  dKaTtpyaaniv  IJ.UV,  my  unformed  or  unwrought— Vulgate:  imper/eetum  meum. 
my  unmade.  i5ut  the  most  striking  resemblance  is  suggested  by  the  ca"',  the  days,  which  oni 
translators  have  rendered  'in  continuance,"  thereby  greatly  impairing  the  furoe  and  significanc* 
of  the  language.  "  Thine  eyes  saw  it  then  unfinished,"  during  all  the  days  in  which  it  was  receiv- 
ing formal  ion,  1131  o^a",  when  ihey  were  being  formed,  or  written  down  in  thy  book, 
ona  injt  xb\  These  last  words  liave  puzzled  all  the  commentators.  If  the  passage  may  be 
referred  to  the  primal  formation  of  humanity,  then  it  would  be,  not  only  a  fair  view,  but  even 
the  most  legitimate  one,  grammatically,  to  refer  nnx,  as  also  the  pronoun  in  ona  to  o^v  just 
preceding — '■^during  the  days  they  were  formed,  and  even  when  there  was  no  one  (no  first  day) 
among  them."  "Even  before  the  day"  (compare  Isaiah  xliii.  13)  God  was  writing  or  preparing 
this  book  of  the  human  record ;  it  dates  from  the  very  foundation  of  the  world — Epii.  i.  4,  Heb. 
iv.  3,  Rev.  xiii.  8. 

The  full  formation  of  man  in  the  sixth  day  does  not  oppose  the  idea  that  the  powers  and 
evolutions  of  matter  that  were  finally  sublimated  into  the  imperishable  germ  of  the  human  body, 
and  the  types  from  lower  forms  that  finally  went  into  the  human  physical  constitution,  were 
being  prepared  during  all  the  days.  This  was  his  being  farmed  out  of  the  earth,  that  is,  out  of 
nature  in  its  evolving  series.  Here,  too,  it  may  be  said  (though  with  the  difiidence  that  becomes 
every  exegetioal  attempt  to  penetrate  these  creative  mysteries),  we  have  some  liglit  upon  that 
dark  and  puzzling  language,  ''  when  I  was  made  in  secret  and  curiously  wrought  in  the  lowest 
parts  of  the  earth,"  Ps.  cxxxix.  15 — i/i.  inferioribus  terr(e, — in  profundissimia  naturce.  The 
common  explanation  that  refers  this  language  to  the  maternal  womb  does  not  satisfy,  and  it  has 
no  exegetioal  authority  in  any  similar  use  of  such  a  metaphor  in  the  Bible  Hebrew.  It  becomes 
more  easy,  if  we  regard  it  as  the  womb  of  nature,  the  earth  out  of  which  the  Lord  God  formed 
man.  In  the  language,  too,  of  the  thirteenth  verse  "'JSon  (compare  Ezek.  xxviii.  14,  16 — 21"id 
nsion — eVio-Kiao-fi,  Luke  i.  35),  "thou  didst  overshadow  me  in  my  mother's  womb,"  there  is  a 
striking  resemblance  to  the  image  of  the  spirit  brooding  or  hovering  over  the  formless  tehom. 
It  is  not  strange  that  the  author  of  this  most  sublime  Psalm  should  have  had  in  view,  either 
primarily  or  suggestively,  this  remoter  generation.  Man,  generically,  in  his  appointment  to 
dominion,  is  clearly  the  subject  of  Psalm  viii.  4,  5,  6;  why  should  his  generic  origination  be 
thought  too  remote  an  idea  for  the  profound  and  contemplative  cxxxixth? 


PART  III. 

ALLUSIONS  TO  THE  SIX  DAYS  IN  OTHER  PARTS  OF  THE  BIBLE. 

The  most  clear  and  direct  is  found  in  the  Fourth  Commandment,  Exod.  xx.  11 :  "Six  days 
shalt  thou  labor  and  do  all  thy  work,  for  in  six  days  the  Lord  made  heaven  and  earth."  This 
language  is  held  to  be  conclusive  evidence  of  the  latter  having  been  ordinary  days.  They  are 
of  the  same  kind,  it  is  said,  or  they  would  not  have  been  put  in  such  immediate  connection. 
There  could  not  be  such  a  sudden  change  or  rise  in  the  meaning.  This  looks  plausible,  but  a 
careful  study  shows  that  there  is  something  more  than  first  strikes  us.  It  might  be  replied  that 
there  is  uo  ditference  of  radical  idea — which  is  essentially  preserved,  and  without  any  metaphor 
in  both  uses — but  a  vast  difference  in  the  scale.  There  is,  however,  a  more  definite  answer 
furnished  specially  by  the  text  itself,  and  suggested  immediately  by  the  objectors'  own  method 
of  reasoning.  God's  days  of  working,  it  is  said,  must  be  the  same  with  man's  days  of  working, 
because  they  are  mentioned  in  such  close  connection.  Then  God's  work  and  man's  work  must 
»lso  be  the  same,  or  on  the  same  grade  for  a  similar  reason.  The  Hebrew  word  is  the  same  for 
both:  "In  six  days  shalt  thou  labor  and  do  (r''r~)  aU  thy  «iort;  for  in  six  days  the  Lord  made 
-r"  made,  wrought)  heaven  and  earth."  Is  tliere  uo  transition  here  to  a  higher  idea?  And 
«o  of  the  resting :  "The  seventh  shall  be  to  thee  a  sabbath  (r:o,  a  rest),  for  the  Lord  thy  God 
rested  (njii)  on  the  seventh  day," — words  of  the  same  general  import,  but  the  less  solemn  ot 
more  human  term  here  applied  to  Deity.    What  a  difference  there  must  have  been  between  God'r 


136  SPECIAL  INTRODUCTION   TO   THE  FIRST   CHAPTER  OF  GENESIS. 


trork  anil  man's  work, — above  all,  between  God's  ineffable  repose  and  the  rest  demanded  fi>i 
human  weariness.  Must  we  not  carry  the  same  difference  into  the  times,  and  make  a  similai 
'Jiefiable  distinction  between  the  divine  working-days  and  the  human  working-days, — the  God 
divided  days,  as  Augustine  calls  them,  and  "  the  sun-divided  days,"  afterwards  appointed  to  us 
for  "  signs,  and  for  seasons,  and  for  days,  and  for  years,"  of  our  lower  chronology?  Such  a  point- 
ing *D  a  higher  scale  is  also  represented  in  the  septennial  sabbath,  and  in  the  great  jubilee  period 
of  seve7i  times  seven.  They  expand  upwards  and  outwards  like  a  series  of  concentric  circles, 
but  the  greatest  of  them  is  still  a  sign  of  something  greater  ;  and  how  would  they  all  collapse, 
and  lose  their  sublime  import,  if  we  regard  their  antitype  as  less  than  themselves,  or,  in  fact, 
no  greater  than  their  least !  The  other  analogy,  instead  of  being  forced,  has  in  it  the  highest 
reason.  It  is  the  true  and  effective  order  of  contemplation.  The  lower,  or  earthly,  day  is  mado 
a  memorial  of  the  higher.  "We  are  called  to  remember  by  it.  In  six  (human)  days  do  all  thy 
work ;  for  in  six  (divine)  days  the  Lord  made  heaven  and  earth.  The  juxtaposition  of  the  words, 
and  tlie  graduated  correspondence  which  the  mind  is  compelled  to  make,  aid  the  reminiscence 
of  the  higlier  idea.  An  arc  of  a  degree  on  tlie  small  eartldy  circle  represents  a  vastly  wider 
arc  as  measured  on  the  celestial  sphere.  A  sign  of  our  swiftly  passing  times  corresponds  to  one 
inetiably  greater  in  the  higher  chronology  of  world-movements,  where  one  day  is  a  thousand 
years,  and  the  years  are  reckoned  from  01am  to  01am  (Ps.  xc.  2),  whilst  the  Olams  themselvep 
become  units  of  measurement  (aiii/es  riov  nlavav)  to  tlie  Malcuth  col  Olamini,*  or  •'  kingdom  of 
all  eternities,"  Psalm  cxlv.  18,  and  1  Tim.  i.  17.  There  is  a  harmony  in  this  which  is  not  only 
sublimely  rational,  but  truly  Biblical.  It  is  the  manner  ui  the  Scriptures  thus  to  make  times 
and  things  on  earth  representatives,  or  under-types,  of  things  in  the  heavens, — uTroSfi'-y/juTn  rav 
fV  Ttiii  uvjiai'uU,  Heb.  ix.  23.  Viewed  from  such  a  standpoint  these  parallelisms  in  the  language 
of  the  Fourth  Commandment  suggest  of  themselves  a  vast  difference  between  the  divine  and  the 
human  days,  even  if  it  were  the  only  argument  the  Bible  furnished  for  that  purpose.  As  the 
work  to  the  worli,  as  the  rest  to  the  rest,  so  are  the  times  to  the  times. 

But  what  was  the  impression  on  the  ancient  Jewish  mind?  It  is  important  to  understand 
this,  if  we  can.  Had  the  Jews  commonly  conceived  of  these  creative  days  as  being  of  the  ordinary 
kind,  could  the  fact  have  been  so  utterly  uanoiiced  in  the  frequent  references  we  find  to  the 
account  of  creation,  and  the  frequent  use  of  its  imagery,  in  the  Ilebrev  poetry.  Almost  all  the 
other  wonders  of  the  narrative  are  alluded  to  in  Job,  Psalms,  Proverbs,  Isaiah,  Amos,  and  such 
passages  in  the  historical  books  as  Nehemiali  ix.  G.  Every  other  striking  feature  of  the  account 
is  dwelt  upon  but  this  wondrous  brevity,  the  greatest  marvel  of  them  all,  as  it  would  impress 
itself  upon  the  mere  human  imagination  picturing  it  on  its  sense-scale.  All  creation  begun  and 
finished  in  six  solar  days!  The  earth,  the  air  and  seas,  with  all  their  swarming  splieres  of  life, 
the  hosts  of  heaven,  sun,  moon,  and  stars,  angels  and  men,  all  called  from  non-existence,  from 
nothingness  we  may  say,  and  their  evolution  completed  in  one  week,  such  weeks  as  those  that 
are  now  so  rapidly  passing  away! — a  week  measured,  as  to  extent,  by  our  present  time-scale, 
though  the  index  of  that  scale — and  this  adils  still  to  the  wonder— had  not  yet  been  set  in  its 
commencing  stages.  It  is  hard  to  believe  this.  Not  the  fact  itself,  we  mean,  of  such  a  creation, 
— for  there  is  nothing  repugnant  to  reason  cither  in  its  shortness  or  its  instantaneousness,  if  God 
had  so  willed  it — out  the  utter  silence  respecting  such  a  wonder  in  every  other  part  of  tlie  Bible. 
There  must  have  been  something  in  the  most  ancient  conceptions  of  time,  especially  of  seonicor 
world-times,  that  led  to  this.  It  is  shown  by  their  use  of  the  great  Olamic  plurals  before 
referred  to,  and  the  transfer  of  tlie  same  usage  to  the  aaoiis  of  the  New  Testament.  Our  most 
modern  thought  of  eternity  is  that  of  blank,  undivided  duration,  ante-mundane  and  po^t-mnndane, 
with  only  a  short  week  (measured,  too,  on  the  scale  of  the  thing  yet  uncreated),  and  the  brief 
secular  human  history  intervening  like  a  narrow  istlimus  between  two  unmeasured  and  iiiimeasur 
ible  oceans.  Without  our  saying  which  is  the  true  view,  it  may  with  great  confidence  be  mair- 
tained  that  a  mode  of  thinking  and  conceiving,  so  blank  in  the  one  aspect,  and  so  narrow  in  the 

*  C"iwb>  bD  r"::bT3.  Ps.  cxlv.  13.  Our  translators  have  rendered  this,  cuer/asiin^  ftm^dom.  It  is  a  spocimen  ol  th« 
(Qunuor  in  which  these  mighty  Hehrew  pluralities  are  covered  up,  and  their  vast  significance  obscured  by  vague  and  coo 
*epti?&l0i8  temu. 


FART   111.— AlXaSIONS   TO   THE   .SIX    DAYS   IN    OTHER   PARTS    OK   THE   BIBLE.     l;{', 

otLer,  would  never  have  given  rise  to  such  an  Olaiuio  language  (if  we  may  call  it  so)  as  w« 
actually  find  in  our  Hebrew  Bible,  even  in  its  most  ancient  parts.  The  very  fact  that  oui 
modern  translation  everywhere  avoids  expressing,  or  covers  up  these  Olamic  and  £Bouio  plurals 
shows  the  change  in  the  modern  conception.  Our  authorized  version  is  more  detective  her« 
than  the  old  WicklifFe,  which  being  made  irom  the  Vulgate,  resembles  more  in  this  the  old 
versions. 

The  Jewish  mind,  prophetical,  contemplative,  and  poetical,  seems  always  to  liave  conceived 
of  creation  as  va^t,  indefinite,  and  most  ancient.  We  see  this  especially  in  that  sublime  passage 
Prov.  viii.  22 :  "  The  Lord  possessed  me,"  says  the  eternal  Logos,  or  Wisdo.n,  ym  iv^p-Q  "  from 
the  antiquities  of  the  earth," — as  though  tliat,  instead  of  being  abnut  three  thousand  years  and 
one  week  over,  were  the  remotest  conception  to  which  the  human  mind  could  reach.  I  was 
with  Hiin,  cv — ni',— day — day — day  after  day,  even  with  "the  Ancient  of  d&ys,''  bi-fore  each 
of  his  '•  works  of  old."  Before  the  tehom,  before  the  springing  of  the  fountains,  before  the 
mountains  were  settled,  before  the  hills  arose,  before  the  b:n  n"lES  ITX",  or  prime\  al  dust  of 
the  world, — when  be  was  preparing  the  lieavens,  when  he  was  setting  a  compass  upon  the 
face  of  the  deep,  wlien  he  made  the  rakia,  or  established  the  clouds  to  stand  above,  when  he 
made  strong  the  fountains  of  the  deep,  and  put  his  law  upon  the  sea;  during  all  this  time  I  was 
there,  yom,  yum ;  I  was  tlie  Architect  (the  Mediator,  6  KaTapria-Tiip,  as  yo}t  should  be  rendered, 
aee  Heb.  xi.  3),  rejoicing  always  before  Him.  But  the  greatest  joy  of  the  Logos  was  in  the  human 
creation,  "My  delight  was  in  the  Sons  of  Ada'ii," — he  "loved  us  before  the  foundatiims  of  the 
world."  How  it  fills  the  mind  to  overflowing  with  its  ever-ascending,  ever-expanding  climaxes, 
Its  mighty  preparations,  and  preparations  for  preparations!  How  it  goes  continually  back  to 
the  more  and  more  remote!  How  it  seems  ti)  tax  language  to  convey  a  conception  of  vast  and 
ineffable  antiquities!  What  a  chain  of  sequences!  If  we  would  fix  it  still  more  impressively 
on  the  mind,  in  one  all-embracing  declaration,  turn  to  Hebrews  si.  3 :  "  By  faith  we  understand 
that  the  worlds  were  formed  {KarripTiaZai.  rovs  alojvai)  by  the  Word  of  God."  How  has  it  escaped 
80  many  commentators  here,  that  the  word  f  jr  worlds  is  not  Knirpovs,  worlds  of  space,  and  never 
used  thus  in  the  plural,  but  alwvas,  corresponding  to  the  Hebrew  n^'abs,  and  presenting  an  idea 
unknown  to  its  classical  usage,  or  worlds  in  time?  "By  faith  we  understand  tiiat  the  ages, 
the  eternities,  the  sfecula,  or  great  world-time)^  were  mediated  (KarT/pTiVSji),  or  put  in  order,  by 
the  Word  of  God." 

There  is  an  allusion  to  the  creative  days  in  Micah  v.  1,  although  it  is  unnecessarily  obscured 
in  our  Engish  version:  "And  thou  Bethlehem  Epbratah, — out  of  thee  shall  He  come  forth 
whose  goings  forth  have  been  of  old,/roni  the  days  of  eternity" — or  "from  the  days  of  the 
world  " :  obis  ^O'la,  dn-'  np^^s  e'^  fifj.epati  aiMi/os,  Vulg. :  egressus  ejiis  ah  initio,  a  diebus  eternitatis. 
Both  of  these  expressions,  nip^  and  obis  ■'•o'^,  may  denote  an  ancient  time  generall.v  in  the 
history  of  the  earth,  or  of  the  chosen  people,  as  in  Isaiah  Ixiii.  9,  11,  Micah  vii.  20;  but  here,  if 
the  passage  refers  to  the  Logos,  as  it  is  understood  by  all  Christian  commentators,  tlie  reference 
to  the  still  greater  antiquity  of  the  creative  times,  or  the  creative  days,  is  unmistakable.  It  is 
the  contrast  between  the  humble  going  forth  at  Bethlehem,  and  those  ancient  outgoings  of  the 
Word,  which  are  recorded  each  day  in  the  First  of  Genesis,  from  the  first  emphatic  ■nos"'!  of 
ve".  3,  until  the  crowning  one,  ver.  26,  where  the  plural  is  used  in  the  solemn  allocution 
mx  narj  oTibs  -iiax",  " and  God  siid.  Let  us  make  man."  Thus  regarded,  the  parallelism 
between  it  and  Prov.  viii.  and  Hebrews  xi.  3,  seems  very  clear.  We  need  only  revert  to  the 
(vell-known  fact,  that  the  ancient  Targumists  or  paraphrasts  explain  the<e  declarations  by  the 
STCiia  (Mimra),  ovVerbum  Dei,  which  is  doubtless  the  same  with  what  is  intended  b)'  the  Logo< 
in  John  i.  1,  2.     The  language  of  Prov.  viii.  22  ff.  and  the  dn-'  apxh^  of  the  LXX.  in  Micah  v.  1, 

re  suflScient  to  explain  the  origin  of  the  phraseology  in  John  i.  1,  Heb.  xi.  3,  and  Oolossians  i.  16, 
'^•ithout  the  aid  of  any  Platonic  or  Philonic  suggestion.  So  Rabbi  Schelomo  (Rashi)  interprets 
Micah  V.  2,  of  the  Messiah,  and  explains  rnp-2,  and  obis  ■'S'^s,  by  a  reference  to  Psalm  Ixxii. 
17,    -oo  '5131  ■cj'a'ij  'ssb,  which  the  Clialda  c  interpreter  renders,  "before  the  sun  his  name  was 

jreordainei'."  ob"j  •'aiia  "from  the  days  of  ettrnity ;  from  everlasting  was  I  anointed  (^raoi 
tet  the  SI  me  word   Ps.  ii.  6\  from  the  beginning,  or  ever  the  earth  was." 


.38  SPECIAL   INTROUUCTION  TO  THE   FIRST   CHAPTEK   OF  GENESIS 

The  manner  in  which  the  creative  days  appear  in  the  civ.  PsaJiu  has  drawn  the  attention  of 
commentators  ancient  and  modern.  It  is  noticed  by  Steir,  H engstenberg,  and  Ewald.  It  ii 
dwelt  upon  by  Geier  and  Kimchi.  It  is  expressly  admitted  by  Hupfeld,  one  of  tlie  most  rational 
izing  of  German  interpreters.  The  author  of  the  Psalm  set  ms  to  have  had  it  in  mind  throughout 
though  he  does  not.  present  the  days  in  the  formal  methodical  order,  but  gives  much  more  prom 
.nence  to  some  parts  than  to  others.  It  colors  his  cunceptions,  and  give  mucli  of  its  sublimity 
to  his  pictorial  language.  Here  are  the  creative  days  in  all  the  greatness  of  their  evolutions,  but 
BO  mention  of  the  brevity,  no  hint  of  any  such  impression  on  the  mind  of  the  writer,  nothing  tc 
buggest  anything  of  the  kind  to  the  mind  of  the  reader.  There  is  the  feeling  of  vastness, 
power,  immensity.  We  recognize  great  works  and  great  processes,  but  without  any  signs  of 
measurement  or  computation,  such  as  could  hardly  have  been  kept  out  by  one  who  cariied  with 
him  all  along  the  limited  time-conception  of  one  ordinary  week,  or  of  six  ordinary  solar  days. 
There  is  no  wonder  expressed,  no  sense  of  the  difficulties  that  we  experience  in  the  attempt  to 
reduce  the  first  great  movements  to  such  a  scale, — i.  e.,  to  think  of  measurement  without  a 
measure,  or  of  solar  days  without  a  sun.  From  the  Psalm  itself,  certainly,  if  we  carried  nothing 
else  into  the  interpretation,  no  such  impression  of  brevity  would  be  obtained.  All  is  the  other 
way.  There  is  the  formless  abyss,  the  light  taking  the  place  of  darkness  upon  the  face  of  the 
waters,  the  building  of  the  upper  chambers,  the  separation  of  the  air,  the  spreading  out  of  the 
sky,  the  establishment  of  the  firmament*  with  the  clouds  therein,  the  calling  into  ministerial 
agency  of  the  new  forces  of  nature,  the  making  the  winds  his  messengers,  his  servant  tiie  flam- 
ing fire.  There  is  the  going  fortlt  again  of  the  mighty  Word,  "the  thunder  of  his  power,"  in 
the  dividing  and  gathering  of  the  waters  that  before  had  stood  above  the  mountains,  or  the  places 
where  they  afterwards  appeared.  The  abyss  had  covered  them  as  a  garment,  but  now  the  hills 
emerge,  the  valleys  sink,  the  process  goes  on  imtil  they  reach  the  "  places /brme/i  for  them."t 
Then  comes  the  era  of  life,  and  it  should  be  remembered  that  they  are  not  Promethean  plastic 
formations  here  ce  ebrued,  but  life  in  its  long-settled  habits  and  locations;  the  beasts  of  the 
fields  are  drinking  of  tlie  waters  that  run  in  the  valleys,  the  wild  asses  are  roaming  the  desert, 
the  birds  are  flying  in  the  air  and  singing  between  the  branches.  It  is  a  most  vivid  picture  of 
the  luxuriant  growth  of  the  early  species,  both  animal  and  vegetable,  with  the  rich  provisions 
for  its  support,  ver.  13-18.  Again,  there  is  the  appointment  of  the  moon  for  seasons,  the  giving 
to  the  sun  his  law  for  rising  and  setting  (ver.  19),  and  at  last  man  going  forth  to  the  work  and 
labor  of  humanity.  Throughout  it  all  there  is  the  one  animating  life,  the  Ruah  Elohim,  from 
whose  quickening  power  proceed  all  these  lower  orders  of  vitality,  and  at  whose  withdrawal 
they  gasp  (-issiii)  and  return  again  to  their  dust,  ver.  29.  The  creative  doxology  too  is  not 
omitted:  "How  great  are  thy  works,  O  Lord!  in  Wisdom  (or  by  Wisdom  nasna,  through  the 
eternal  Logos')  hast  thou  made  them  all."  {See  John  i.  2,  Coloss,  i.  17,  to  Trnvra  iv  avrm  rrvvfaTtiKf.) 
It  is  but  the  repetition  of  the  tst:  a-a  r^i^,  the  "  good,  lo,  very  good,"  of  Gen.  i.  31 :  "  The 
glory  of  the  Lord  is  forever,  the  Lord  rejoices  in  his  works."  | 

Tliere  is  no  mistaking  hero  the  outline  of  the  creative  picture,  and  of  the  creative  times,  yet 

*  AJl  this,  it  is  true,  is  expressed  in  optical  langruage  in  respect  to  spacey  but  there  is  no  conceptual  limit  in  regard  to 
ime.  The  reason  of  this  may  be  inferred  from  the  very  position  of  the  ancient  mind.  Their  want  of  outward  science 
Jmited  their  space  conceptions,  but  time  bclonf^np  mainly  to  the  inner  sense,  there  was  not  only  no  conceptual  hindrance, 
but  an  actual  freedom  of  thought  leading  on  to  those  vast  Olamic  ideas  which  are  a  characteristic  of  the  Hebrew  language. 
And  thus  it  is  that  the  space  conceptions  of  the  Bible  fall  greatly  behind  those  of  science,  whilst  its  time  ideas  went  so  far 
beyond  them.  This  was  the  case,  at  least  until  quite  lately,  or  since  certain  discoveries  of  the  world's  antiquities  have 
given  us  a  new  impression  of  the  Olams  and  *^ons,  the  :iges  and  ages  of  ages,  or  the  aiCive^  rajf  atwfwf,  of  the  Scriptures. 

t  Nothing  can  more  clearly  denote  a  process  extending  far  beyond  a  solar  day  than  this  kind  of  language  :  mo^  HT 
Cnb,  the  very  places  they  now  occupy,  and  which  were  of  old  appointed  for  them.  There  is  the  same  significance  in  the 
•'settling  of  the  mountains,'' Prov.  viii.  25,  TS3b3n  C^in  cni3",  Asrenduril  muntps,  descendunt  campi.  Our  version, 
which  is  the  oppoait*  of  all  the  ancient,  and  directly  opposed  to  the  Hebrew  (m?p3  1T"1^  0^"in  ^bS^J,  could  only 
ha/ve  come  from  an  erroneous  prejudgment  that  this  language  referred  to  the  flood.  Even  in  that  case  it  would  have  been 
false  to  the  optical  conception. 

I  It  might  not  do  to  rely  upon  it  alone,  but  after  such  a  clear  reference  to  creation  and  the  creative  days  in  other 
parts  of  the  I'salm.  it  does  not  seem  forced  if  we  regard  ver.  33,  34  as  suggested  by  the  thought  of  the  creation-aabbath,  and 
611ed  with  the  emotion  it  would  naturally  inspire  :  '*  I  will  sing  unto  the  Lord  ;  I  will  rejoice  in  the  Lord  ;  and  my  meditar 
tion  shall  i»  «  weut," — 2nP  ^,  it  shall  bo  like  the  tvening  time,  the  hour  of  calm  yet  joyous  feeling. 


PART    in.— ALLUSIONS  TO  THE   SIX   DAiS  IN   OTHER  PARTS  OF  THE  BIBLE.    13> 

the  impression  is  not  one  of  brevity.  There  is  order  here,  succession  and  evolution  on  a  vast 
■cale ;  but  no  intimation  of  a  crowding  into  times  out  of  harmony  with  the  conception  of  the 
works,  or  the  scale  of  duration  which  the  conceptual  truthfulness  of  the  picture  demands.  If 
we  had  nothing  but  this  passage,  no  one  would  think  of  solar  days  in  connection  with  its  great 
transitions.  Now,  what  we  want  to  get  at  is  the  thought  of  the  writer,  the  subjective  state  out 
of  which  arose  such  language  and  such  a  mode  of  conceivvng.  We  study  him  as  a  very  old 
interpreter  of  Gen.  i.,  who  is  the  best  witness  to  us  of  the  ancient  feeling.  Rationalizing  com- 
mentators rec  ignize  here  the  creative  days,  but  they  somehow  fail  to  see  that  the  writer's  con- 
ception of  the  work,  and  his  manner  of  setting  forth  the  vastness  and  sublimity  of  its  successions, 
are  not  easily  reconciled  with  the  notion  of  common  solar  days, — a  meaning  these  commentators 
are  determined  to  fasten  on  Gen.  i.,  for  the  obvious  reason  that  it  discredits  the  account,  and 
seems  to  give  them  some  gr,)und  tor  calling  it  a  myth.  It  was  a  similar  blindness  that  led  Rosen- 
miiller  to  derive  the  Bible  cosmogony  from  the  Persians,  whilst  at  the  same  time  contending 
for  the  interpretation  of  short  24-hour  days.  According  to  his  own  showing  the  Persians  (Zen- 
davesta)  held  that  the  world  was  generated  in  s\x  periods  (sex  temporibus),  or  times,  left  altogether 
indefinite.  If  the  Mosaic  account  must  be  traced  to  a  Persian  paternity,  let  it  at  least  have  the 
Persian  width. 

There  is  the  same  grandeur  of  i)o\ver  and  causality  in  the  creation-pictures  we  find  in  the 
latter  part  of  Job;  and  if  we  had  nothing  ab  extra  to  give  us  a  different  thought  there  would  be 
the  same  impression  of  vastness  in  the  times.  How  utterly  different  this  early  style  from  the 
later  Talmudic  and  Mohammedan  trifling  about  the  times  and  imagined  incidents  of  creation  I 
The  o'd  impression  had  been  lost,  and  there  took  its  place  the  petty  wonder  which  grows  out  of 
the  narrow  conception ;  just  as  in  modern  times  every  kind  of  fanciful  hypothesis  has  been 
resorted  to  to  account  for  the  first  three  days,  and  their  morning  and  eveninj;  phenomena,  so 
puzzling,  so  inexplicable,  it  may  be  said,  on  the  supposition  of  their  being  ordinary  solar  days. 
There  is  nothing  of  tiiis  trifling  in  Job.  In  a  style  of  highest  poetry  it  gives  us  ideas  and  sug- 
gestions that  yet  transcend  any  discoveries  in  science:  "Where  wast  thou  when  I  laid  the 
foundations  of  the  earth?  Who  appointed  its  measures,  and  stretched  the  line  upon  it?  Upon 
what  are  its  piUars  settled,  and  who  laid  the  corner-stone  thereof?  when  the  stars  of  the  morn- 
ing sang  together,  and  all  the  sous  of  God  shouted  for  joy.  Or  who  shut  up  the  sea  with  doors 
in  its  gushing  forth,  when  it  issued  from  the  womb?  when  I  made  the  darkness  its  robe,  and 
thick  darkness  its  swaddling-band ;  when  I  brake  *  upon  it  my  law,  and  set  bars  and  doors,  and 
gaid,  Here  shalt  thou  come,  and  no  farther,  and  here  shalt  thou  stop  in  the  swelling  of  thy  waves. 
Hast  thou  given  command  to  the  morning?  hast  thou  caused  the  dawn  to  know  its  place  j 
Knowest  thou  the  way  where  light  dwelleth?  Dnderstandest  thou  the  path  to  its  house?  Hast 
thou  entered  into  the  treasures  of  the  snow  or  the  hail?  Hath  the  rain  a  father?  and  who  hath 
begotten  the  drops  of  the  dew?"  Job  xxxviii.  Ancient  as  these  challenges  are,  science  has  not 
yet  answered  them,  probably  never  will  fully  answer  them.  Congelation  is  not  yet  understood 
in  its  essential  mystery;  there  is  a  store  of  unrevealed  science  in  the  snow-drop,  and  as  for  light, 
though  it  has  been  shining  on  us  for  6000  years,  we  do  not  yet  "know  the  path  to  its  house." 

We  stand  in  awe  of  such  language ;  we  recognize  it  as  superhuman  speaking.  There  are  no 
narrow  computations  here,  no  petty  fancies,  or  ingenious  hypotheses.  Neither  is  there  any 
filling  up  of  what  is  left  blank  in  the  great  outline  given  by  Moses,  except  that  we  have  occa- 
sionally the  intimation  of  a  law  or  process  when  the  other  gives  us  only  the  bare  fact  ex[)ressed 
in  the  plainest  phenomenal  language  which  was  adapted  to  be  the  vehicle  of  its  conception.  Thus 
also  in  another  passage.  Job  xxviii.  25,  26,  God  is  represented  as  determining  the  quantity  and 

•  SoiLe  would  give  "IS^rs  here  the  sense  of  appointment  or  decision  merely,  as  that  idea,  in  most  langruages,  u 
eoondary  to  that  of  cutting.  But  ^3^  is  never  so  used  in  Hebrew,  although  such  general  idea  suits  the  passage.  Tht 
Itrength  of  the  word,  and  the  vividness  of  the  imagery,  are  lost  in  what  is  after  all  bu  t  a  smooth  tautology.  There  is  in- 
dicated a  conflict  of  forces.  There  was  a  terrible  disturbance  in  the  old  nature  of  the  lehom  before  the  sea  became  obedient, 
md  the  watera  quietly  settled  to  their  established  bound.  "There  is  something  hard  about  it,"  says  Umbreit,  "  if  we  giv* 
it  the  usual  Hebrew  sense  ;  '*  but  this  is  the  very  reason  for  preferring  the  literal  image.  The  word  is  emphatic,  and  their 
la  an  importance  m  its  choice  as  showing  the  real  conception  in  the  mind  of  the  writer. 


140  SPECIAL   INTRODUCTION    TO  THE  FIRST   CHAPTER   OF  GENESln. 


force  of  the  elenii  ntal  powers,  and  appointing  the  method  of  their  physical  action.  It  is  anothei 
of  the  Scriptural  allusions  to  the  Creative  Wisdom :  "  God  knew  the  place  thereof  when  he  made 
for  the  winds  their  weight,  and  fixed  for  the  waters  their  measure,  when  he  made  a  law  for  the 
rain,  and  a  way  for  the  thunder  flames:  "  Vulgate:  mam  procellia  sonantibus,  a  passage  for  tht 
founding  storms. 

In  this  connection  no  portion  of  Scripture  is  more  worthy  of  attention  than  Psalm  xc.  It  is 
especially  important  as  being,  on  the  best  authority,  ascribed  to  that  same  Moses  who  gives  us, 
vhether  through  direct  aiithor.shi[i  or  tradition,  the  account  of  creation:  "O  Lord,  thou  hast 
been  our  dwelling-place  in  all  generations."  The  words  -m  ti-  here  cvidi.ntly  refer  to  old  his- 
torical times  upon  the  eartli,  but  it  is  equally  clear  that  what  lollows  carries  us  back  to  the 
creative  or  ante-creative  periods.  He  was  "his  people's  dwelHng-place,"  they  were  'chosen  in 
Him  before  the  foundations  of  tlie  world."  "Before  the  mountains  were  horn,  before  the  earth 
and  the  tebel  were  Irrought  forth  bs  nrx  Dbis  nsi  cbira,  from  01am  to  01am,  from  world  *  to 
world,  thou  art  God,"  or  "  thou  art,  0  God."  bbinn  here  is  wrongly  rendered  by  the  second  per- 
son. It  is  the  third  feminine,  and  li.as  for  its  collective  subject  iani  'J'tn,  earth  and  tlie  world, 
or  earth  and  the  orhU  terrarum.  Both  •nb"'  and  bb-rir  denote  a  generative  process,- — both 
words,  as  remarked  in  another  place,  presenting  the  siime  radical  etymological  conceptions  of 
birth,  growth,  parturition,  with  the  Latin  natus,  natura,  and  the  Greek  <^iw,  c^urju,  ycwaui,  ylva- 
y.ai,  -ye'i'fcris.t  For  this  parturitive  sense  of  sb^nn  see  such  passages  as  Isaiah  li.  2,  Job  xv.  7, 
Prov.  viii.  25,  Ps.  li.  7,  Isaiali  Ixvi.  8,  where  this  word  (in  Ilophal)  and  ibi  come  together 
nns  cs'E  ■'15  ■ibT'  OS  IPS  m^3  ■j'lSt  bm^n,  numquid  partiiriet  terra,  the  Vulgate  renders  it; 
but  it  is  passive,  "shall  earth  be  brought  forth  in  a  day,  shall  a  nation  be  born  at  one  time?" 
It  is  used  of  one  of  the  common  generative  processes  of  nature,  as  Prov.  xxv.  23,  "the  north- 
wind  generates  (bbinn)  rain"  (verb  in  the  active  conjugation)-  It  is  applied  to  Deity,  Deut. 
xxxii.  18,  and  in  connection  again  with  nb-^  :  "  Wilt  thou  forget,  "[nbi  t'S,  the  Rock  that  begat 
thee"  (Deum  qui  te  genuit.  Vt'lg.)  ibbTna  bx,  who  bore  thee,  literally  who  travailed  with  thee 
in  birt!i.  The  expression  may  seem  a  harsh  one,  but  it  denotes  the  tender  love  and  care  mani- 
fested in  the  formation  and  culture  of  the  divine  people.  So  when  applied,  in  its  more  literal 
sense  to  natural  or  creative  movements,  it  denotes  a  travailing  in  nature,  strong  processes,  indic- 
ative of  convulsions,  violence,  and  opposition,  in  passing  from  one  form  of  matter,  or  from  one 
stage  of  life,  to  another.  We  dwell  upon  this,  because  the  power  and  significance  of  such  words 
have  been  so  slighted  in  our  translation,  and  are,  therefore,  so  overlooked  by  the  leader.  It 
amounts  to  nothing  to  say  that  they  are  figures,  even  if  this  were  true.  Tkey  are  certainly  not 
fancy  figures  or  rhetorical  figures  merely,  but  used  because  no  other  language  could  so  well 
convey  their  vast  and  tremendous  import.  When  the  Scriptures  use  poetry  it  is  not  for  the  sake 
of  ornament,  but  from  necessity;  it  is  because  all  other  language  fails.  But  it  may  be  said  that 
the  poetry  here  is  in  the  style  and  in  the  collocation  of  ideas.  The  words  themselves  meet  un 
in  their  most  literal  etymological  conceptions;  just  as  such  words,  and  such  primitive  concep- 
tions have  formed  the  roots  of  all  philosophical  and  scientific  language,  as  it  has  been  developed 
in  otlier  tongues. 

•  The  sense  loortd,  Riven  to  this  wont  abl!?,  it  is  said,  belonps  to  the  later  Hebrew,  but  there  are  quite  a  number  of 
passages  in  the  Old  Testament,  besides  Eccles.  iii.  11,  where  this  sense  is  the  most  apposite  (see  Ps.  cxlv.  13,  cvi.  48),  and  the 
later  nsage  (if  it  may  be  so  called,  for  it  ia  undoubtedly  most  ancient  in  the  Syiiac  ^  V^V  x  1  jp-ows  directly  out  of  the 
primitive  conception.  The  Rabbinical  usage  differs  in  this,  that  it  is  employed  for  space-worlds  (wdcr/ios)  aud  thus  pei^ 
vcrt«d  from  that  original  idea  of  a  timt-morld  which  it  has  friven  to  the  New  Testament  aiii>v, 

t  Hence,  from  "tb^  the  noun  p^tblr  ,  used  in  Gen.  ii.  4,  of  "the  ^pn^ra/ions  C-yet-ftrei?,  wn/uraf)  of  the  heavens  and 
the  earth.*'  The  idea  of  Ae  earth  at^  a  gr'iwlh,  hirth,  or  gerifriiUun,  did  not  shock  either  the  Jewish  or  Patristic  feeling 
13  is  shown  by  the  reception  of  the  LXX.  word  Genesis  as  a  name  for  the  first  book  of  Moses.  Gen.  i.  abounds  in  this 
■ind  of  guteration  lanpuaRe.  The  earth  brings  foTlh  TsS'n),  the  waters  hrt'^O  (^3E1UJJ  (swarm  with  life),  the  grast 
fei-minatn  (XwTP),  and  the  trees  and  plants  seminuh  {v'''''['0\  each  after  its  gtuus  or  species  (I^B).  which  is  the  result 
of  the  generative  law  or  process.  Nature  is  everywhere,  but  Gud  over  all,  the  Logos  in  all,  commencing  a  new  nature, 
thanging,  modifying,  or  elevating  an  old  one.  The  Hebrew  writers  employ  such  terms  without  scruple,  and  without  any 
ixdiiA  of  naturalism,  'i'he  natural  and  supernatural  were  not  so  t-harply  drawn  as  in  modem  times.  Nature  had  its  super, 
natural,  and  the  supernatural  showed  itself  in  nature.  These  are  the  /i7er«/ meanings;  but  they  would  have  ~«eD  tbi 
KCnns  et  a  philosophical  and  scientific  tankage  had  the  Hebrew  been  ever  so  developed. 


PAKT  ni.— ALLUSIO-'^S  TO   THE  SIX  DAYS   IN   OTHER  PARTS  OF   THE  BlfiLE.    U, 

"Before  the  mountains  were  born,  and  the  earth  brought  forth," — before  creation  was  fin- 
ished, and  brought  to  its  full  birth, — obis  n;"!  nbij'a  "from  01am  to  Olara,  from  world  to  world, 
an-o  Toil  luaii'os  kiu  emt  rnv  mtivus  Qi  itecnlo  et  usque  in  swculum),  thou  nrt,  0  Mighty  El."  ijns 
in  the  first  verse  is  the  name  uf  administration;  bs  is  the  older  name  of  power  and  causality 
"From  everlasting  unto  everlistiiig,"  sa.vs  can-  translation,  as  tliougli  both  expressions  made  merelj 
a  general  phrase  for  eternal  duration,  regarded  as  blank  continuity,  to  the  entire  neglect  of  th« 
plurality  and  the  transition.  Some  might  fancy  it  tiie  idea  of  a  past  and  a  future  eternity,  but 
this  past  had  its  divisions.  It  was  before  the  creation,  or  before  the  completion  of  tha 
creation,  that  El  existed  thus  from  01am  to  01am,  from  £eon  to  teon,  a  sceculo  in  sceculum,  from 
world  to  world;  ju-^t  as  our  word  world  is  used  as  a  time- word  in  the  oldest  English.  Set 
Wicklitfe's  translation  of  1  Tim.  i.  17  "  kynge  of  worldis,  fiumXevs  tuu  aloivav.'^  It  is  intended 
here  to  mark  most  emphatically  the  contrast  between  God's  times  and  our  times,  the  brevity  of 
which  is  so  atFectingly  set  forth  in  verses  9  and  10  below:  "The  days  of  our  years  are  three- 
score years  and  ten."  We  live  fmm  year  to  year;  God  lives  from  Olam  ti)  01am.*  The  times 
of  oar  history  are  reckoned  as  annual,  centennial,  millennial ;  God's  times  are  Olamic  or  seonian, 
. — ald)i/Lo<  being  an  adjective  whose  unit  of  measurement  is  alav  (i.  e.,  time  mea-^ured  by  feons), 
just  as  annual  is  time  measured  by  years.  The  divine  life-time  (not  in  itself,  but  as  given  to 
oar  conceptions)  i*  reckoned  by  worlds,  and  worlds  of  worlds,  until,  tlir(jugli  their  mighty 
reduplications,  rather  than  by  any  couceptionless  abstract  or  negative  terms,  we  approach,  as  near 
as  the  human  imaging  faculty  can  approach,  to  tlje  thought  of  an  absolute  eternity.  All  this  if 
confirmed,  as  sober  and  rational  exegesis,  by  that  remarkable  declaration  in  this  Psalm  (ver.  4), 
which  furnishes  the  key  of  interpretation  for  all  passages  that  speak  of  the  greiiter  chronology, 
whether  it  be  the  immense  jiast;  as  intimated  in  the  phiralities  of  the  Old  Testament,  cr  the 
unknown  periods  of  the  Olamic  eschatology  as  referred  to  in  the  New  (see  2  Pet.  iii.  8,  2  Thess. 
ii.  2,  Heb.  x.  37):  "For  a  thousand  years  in  tliine  eyes  are  as  a  day  (D'-'S),  as  yesterday  when  it 
is  past,  and  a-s  a  watch  in  the  night."  t  How  slow  to  us,  and  yet  how  sublimely  the  faith  of 
this  D''nbx  li"}*,  or  man  of  God,  waits  and  watches  for  the  day  (ver.  14) :  '•  O  satisfy  ue  (-pan) 
ill  the  morning  with  thy  mercy."  npn  here  may  very  easily  mean  an  ordinary  morning,  if  one 
s  contented  with  it,  or  chooses  to  render  it  adverbially  (as  our  translation  does:  "O  satisfy  us 
""''.'/,")  but  certainly  there  is  much  in  (his  wonderful  Psalm,  and  iu  the  general  scale  of  its 
language,  that  points  to  the  higher  idea  and  to  the  higlier  day.  The  most  careless  reader  can 
hardly  fail  to  sec  that  it  abounds  in  great  contrasts  :  "  We  spend  our  years  as  a  sigh,"  %  but  tlmn 
art  from  Olam  to  Olam."  "Our  life  is  as  a  watch  iu  the  night  compared  with  tby  millennial  day." 
"  We  are  as  a  sleep."  "  O  satisfy  us  in  the  morning  with  thy  mercy ; "  then  "  make  us  glad 
acc'irding  to  the  days  wherein  thou  hast  afflicted  us,  the  years  wherein  we  have  seen  evil."  Si> 
'.ii  another  place,  Ps.  xxx.  6:  "Weeping  may  tarry  for  the  night,  but  joy  (nj-i  a  shout  of  jubilee) 
Cometh  in.  tlie  morning.''''  "I  shall  behold  thy  face  in  righteousness,  I  siiall  be  satisfied  when 
1  awake,  with  thy  likeness,"  Ps.  xvii.  15.  Tbe  rationalist  may  interpret  all  these  on  the  lower 
scale  and  give  consistent  reasons  for  his  philology.     Let  him  be  content  witb  it,  but  there  is 

*  Whether  such  language  is  used  of  mundane,  ante-mund.ane,  or  post-mundane  ages,  or  of  all  together,  must  be  deter- 
oiincd  by  the  context ;  the  word  obl?  being  in  itself  wholly  indefinite.  It  is  distinguished  simiply  froin  ordinary  astix)- 
comically  computed  time.  Here,  in  Ps.  xc.  2,  it  can  have  no  other  than  a  creative  or  ante-creative  referenco.  In  Ps.  ciii, 
17,  however,  the  primary  thought  would  be  Olams  of  thi.i  present  Olam,  or  what  would  be  called  mundane  ages ; 
ob'SJ  ISI  cbin3  nin^  IDH.  "the  mercy  of  Jehovah  is  from  Olam  to  Olam  upon  them  that  fear  him."  Though 
«J7en  here  it  will  be  according  to  the  reader's  faith.  TliLs  precious  promise  may  take  in  the  atatca?  toii*  alutviaVf  the  ages  of 
the  ages,  the  eternities  of  the  eternities,  to  come.  There  is  the  same  contrast  in  Ps.  ciii.  17,  as  in  Ps.  xc.  2 — our  deeting 
days  and  the  duration  of  Him  who  liveth  from  Olam  to  Olam.    See  the  verses  above. 

t  The  idea  is  found  in  the  Koran,  and  is  applied  to  creation.  See  Surat  sxsii.  4,  "  the  day  whose  length  is  a  thousand 
^ears  such  as  ye  reckon."  Compare  also  Surat  Ixx.  3,  4,  "the  degrees  by  which  the  angels  and  the  Spirit  ascend  to  Him, 
each  a  day  in  which  there  is  50,000  years.  They  are  the  intervals  between  the  going  forth  ot  the  word  (the  ruah  or  si  irit, 
toil  is  called)  in  creation."  There  is  no  reason  for  supposing  that  Mohammed  got  this  notion  from  tbe  Scriptures.  It 
belonged  to  the  ancient  oriental  thinking,  and  seems  to  have  come  down,  in  its  own  way,  from  the  earliest  ages,  when  mea 
had  little  science  or  knowledge  of  worlds  in  space,  but  vast  conceptions  of  times. 

:  T^^T^  1^3.  Like  a  low  murmuring  sound, — like  a  long-drawn  sigh,  commencing  with  th»}  first  inhalation  and  end. 
mg  with  the  last  gasp  of  the  departing  breath.  So  the  ?>iiac  "I—,  ca.^  .^1  as  tt  should  be  pointed  aik  ffu-wo-gOf  likf 
t  groan,  like  a  murmur. 


142  SPECIAL  IiNTRODUCTION   TO   THE  FIRST   CHAPTER  OF   GENESIS. 

nothing  to  prevent,  there  is  mnob  to  favor,  that  higher  and  wider  view  which  the  ever-asceaii 
ing  style  of  Scripture  (even  wlien  it  teems  to  speak  of  temponil  things)  and  the  ever-expanding 
power  of  Hebrew  words,  otfer  to  the  spiritual  mind.  Again,  tliere  is  "the  morning  (Ps.  slix. 
15)  in  whicli  the  righteous  shall  liave  the  d' ■minion."  Uuw  frigid  is  tlie  comment  of  the  rational 
isthcre!  and  iiow  far  it  falls  short  of  all  the  ideas  suggested  by  the  context  I  "  npab,  max  subito,''^ 
Bays  Rosenmiiller ;  and  then  he  refers  to  Ps.  xlvi.  6  (God  shall  help  her,  the  Church,  the  civita* 
Itei.  rp2  n":E3  at  the  turning  of  the  morning),  which  he  has  in  like  manner  to  diminish  from 
the  higher  scale  before  it  will  answer  his  purpose.  So  Hupfeld  :  '\Stiperstilc8  simt."  Accord 
l'-^  to  him,  all  this  striking  imagery,  and  this  ^trong  word  m"',  mean  no  more  than  that  good 
njeu  shall  survive  the  wicked  ;  they  shall  visit  their  graves  the  morning  after  they  have  been 
buried. 

The  morning,  in  Ps.  xlix.  15,  when  "  the  righteous  shall  reign,"  is  the  great  dies  rctiibutionix 
so  prominent  in  Scripture,  and  acknowledged  too  (like  the  conception  of  great  times)  in  the 
earliest  language  aud  thinking  of  the  race.*  Such  an  interpretation  may  seem  forced  to  one 
who  looks  at  it  from  the  lowest  stand-point,  and  feels  the  need  of  nothing  higher.  It  was  other- 
wise with  the  early,  musing,  meditative  mind.  The  more  dim  aud  indetinite  their  faith  in  another 
World,  the  more  vast  their  conception  of  its  times  and  its  parallelisms  (in  these  respects)  with 
the  present  vicissitudes  of  our  being.  To  such  minds,  even  without  revelation,  the  idea  rose 
naturally  out  of  the  most  obviously  suggested  contrasts.  The  brevities  of  our  present  state  gave 
birth  to  the  idea  of  the  eterniiies.  From  this  there  grew  a  corresponding  language  which  in  modern 
times  we  have  failed  justly  to  interpret.  The  shortness  of  the  human  life  was  more  thought  of 
in  the  earliest  days  than  it  is  now,  although  men  then  lived  longer.  Hence  that  wailing  language 
respecting  it,  we  find  in  Job  and  in  the  Psalms.  Away  back  in  the  patriarchal  time<,  when,  as 
some  say,  this  world  was  all  they  knew,  men  confessed  more  readily  and  more  feelingly  than 
they  do  now,  that  they  were  pilgrims  and  sojourners  on  earth.  Nothing,  therefore,  was  more 
natural  I'or  such  souls  than  the  attempt  to  transfer  these  brevities  and  the  language  that 
represented  them,  to  the  higher  scale.  Their  very  desiiondency  in  respect  to  their  having  any 
share  themselves  in  this  higher  chronology,  would  the  more  strongly  suggest  to  the  mind  its 
vast  durations.  Hence  the  c^iabi"  n^JUi  "the  years  of  the  eternities,"  Psalm  Ixsvii.  6,  the 
■l^br  ■'IS''  mata,  '"the  years  of  the  right  hand  of  the  most  High,"  Psalm  Ixxvii.  11.  Hence 
the  thought  of  the  aaon,  or  higher  world-time,  of  a  greatei-  day,  of  a  more  glorious  morning. 

*  The  use  of  the  word  morning  for  the  great  day  of  light  and  retribution  is  very  marked  in  the  early  Arabian  poetp, 
before  the  time  of  Mohammed  and  the  Koran.  It  has  no  appearance  of  having  been  invented  by  them,  but  oarries  the 
evidence  of  long-established  UBage, — a  mode  of  speech  which  no  one  thought  of  explaining  because  of  any  obscurity  or 
novelty  in  it.  There  is  no  reason  why  we  may  not  suppose  it  as  ancient  as  any  phrase  in  the  language,  and  to  have  gone 
ba/;k  to  the  days  of  Job,  as  well  as  many  other  Arabic  expressions,  which  the  Neologists  always  find  in  abundance  for  that 
time  when  it  suits  other  purposes  they  may  have  in  view.  Thus  Lokraan,  us  quoted  in  the  Kitab  ul-at^any  ;  '*  O  my  son, 
despise  not  small  tilings ;  for  they  shall  be  great  in  t/i^-  morning  "  a*)  also  the  old  poet  and  orator  Koss,  as  given  by 
Sharastani  437  (Cureton's  Ed.)  ttXi  *— >L«JI  &aJI*  iCjot.  oLftt  (\2kt>  iJt  sJJ\  "God  is  one  j  He 
began  (life)  ;  He  causes  it  to  come  back  (from  death) ;  to  Him  is  the  reluming  in  the  morning."  See  also  Sprenger** 
*•  Leben  des  Mohammed,"  vol.  i.  p.  97. 

For  examples  in  the  Koran,  see  Surat  lix.  18  :  *'  (J  believers,  fear  God,  and  let  every  soul  see  to  it  what  it  sends  before 
it  for  ihe  jntiriiin^  "  (or  the  morrorr^  in  pnslerum  diem).  It  is  used  as  an  ancient  and  settled  phrase  for  "  the  day  of  judg- 
ment," according  to  that  frequent  Koranic  idea  that  a  man's  sins  are  sent  on  before  him,  and  that  they  will  be  ail  there  to 
meet  hui.  in  the  uiuinhis  of  retribution,  or  the  dies  it  a:.  .See  also  the  commentary  of  Al-zamakhshari  on  the  passage  ;  *'  It 
is  the  day  of  the  resurrection,  '  he  says,  "  called  the  morning,  to  impress  us  with  a  sense  of  its  nearness." 

Hariri  uses  tiie  same  ancient  form  of  speech,  not  merely  as  a  chance  poetical  phrase,  but  as  having  place  among  the 
lettled  idioms  of  the  language.  The  vagrant  Abu  Zeid  is  represented  as  saying  of  the  man  who  will  give  him  a  robe  io 
lover  his  nakedness,  that  in  return  for  it  he  shall  be  well  clad  in  the  morning, — that  is,  both  in  this  world  and  in  the 
Uy  of  retribution  lihat  is  to  come. 

c  <  ^     '    "    '  ^      ,   ,  ' 

*He  shall  b«  covered  to-day  (thai  is,  in  thia  world)  with  ray  grateful  praise,  and  in  th6  morning  (or  the  morrow)  blmH  111 
be  enrobed  with  the  silk  of  paradise."     Hariri  Seance,  xxv.  p.  3<^0,  ed.  of  l)e  Siicy. 

The  idiom,  traopd  in  this  way  from  the  earliest  Irabian  iiouts.  hbows  the  antiquity  of  the  langtiage  and  of  tL.»  idea 


PAKT  IV.— IDEAS  OF  NATURE  AND   THE   SUPERNATURaU  14i 


Messiah's  throne  is  to  be  niao  ■'B^s,  "like<Aedo2/«of  Heaven,"  Psalm  Isxxix.  30,  "hiskingdum," 
g,^i3„  1,3  r-isia  "a  kingdom  of  all  Olams."  Hence,  too,  the  ancient  cyclical  ideas  of  grea* 
times  when  all  things  should  come  round  again,  and  that  belief  in  a  future  renovation  of  th« 
earth  and  heavens  that  Pareau  has  shown  to  have  belonged  to  the  early  Arabians  and  Egyp  ■ 
tians,*  and  which,  though  in  another  form,  is  not  obscurely  alluded  to  and  sanctioned  in  thf 
Scriptures  themselves. 

This  latter  idea  is  plainly  enough  presented  by  the  Prophet:  "  Behold,  I  create  new  heavens," 
or  rather  "I  create  the  heavens  new,  Di'ijnn  Qiaiu  xti3,  and  the  earth  anew;  "  ain  denoting 
rather  the  idea  of  renewal  t  than  that  of  an  origination  de  novo.  We  find  it  elsewhere,  all  the 
stronger  because  it  comes  in  incidentally,  as  a  thing  firmly  believed.  Thus  Pa.  cii.  26,  which 
Paul,  it  should  be  noted,  applies  to  the  creative  Logos,  Heb.  i.  10  •  "  Of  old  didst  thou  lay  the 
foundation  of  the  earth,  and  the  heavens  (the  atmosphere,  the  rakia,  the  sky,j  are  the  work  of 
thy  hands.  They  perish  (it  is  not  a  prediction,  but  a  description  in  the  present),"  they  flow  or 
change  ;  there  is  no  stability  in  nature,  whatever  science  may  say ;  it  is  necessarily  finite  in  time 
as  well  as  in  space.  "But  ihou  standest  (Tosn,  permanes,  abidest  through) ;  yea,  all  of  them 
wax  old  as  doth  a  garment,  and  as  a  garment  thou  shalt  renew  them,  and  they  sh;iil  be  renewed," 
Ci'iinn  •  it  is  ever  in  such  connection  the  change  of  renewal,  of  regerminatiou,  of  reviviscence. 
Pcming,  or  succession,  is  the  radical  idea  of  the  root  in  all  ihe  Shemitio  tongues;  it  is  one  thing, 
or  one  state,  taking  the  place  of  another,  but  it  is  ever  a  passing  from  death  to  life,  from  loss  to 
gain,  from  decay  to  vigor,  from  torpor  to  activity.  See  such  passages  as  Psalm  xc.  5 :  -ipaa 
C)bni  iisns,  "  in  the  morning  like  grass  it  groweth  up,''''  Job  xiv,  q-iiini  TiSI  nis''  ox,  "  if  it  be 
cut  down  it  shall  sprout  again,"  and  Job  xiv.  14,  where  the  noun  from  the  same  verb,  just  before 
applied  to  the  regerminating  plant,  is  used  by  Job  to  denote  his  own  renewal:  "O  that  thou 
wouldst  lay  me  up  in  Hades ;  "  "  all  the  days  of  my  set  time  would  I  wait  until  my  halipah  come." 
Compare  also  Isaiah  ix.  9,  and  the  places  where  it  is  used  of  the  renewal  or  change  of  raiment. 
Gen.  xli.  14,  xxxv.  2,  and  others, — also  of  moral  or  spiritual  renovation,  as  Isai.  xl.  31-xli.  1. 

There  is  no  mistaking  these  Scriptural  analogies  of  the  past  and  the  future.  Earth  shall  be 
rehabilitated;  nature  shall  put  on  her  new  robe;  there  shall  be  anew  creative  day,  a  new  light, 
a  new  atmosphere,  a  new  firmament,  a  new  glory  in  the  sun  and  stars,  a  new  Adam,  Prince  of 
a  new  life,  a  new  human  kind  over  whom  death  shall  reign  no  more,  a  new  Eden-world, 
"Therein  dwelleth  righteousneBs." 

PAKT  lY. 

THE  IDEAS  OF  NATURE  AND  THE  SUPERNATURAL  AS  I  RESENTED  IN  THE 

SCRIPTURES. 

The  idea  of  law  in  nature  is  given  .a  the  Bible  in  its  own  peculiar  language,  but  it  is  as 
distinctly  to  be  fraud  there  as  in  Newton's  "  Principia."  The  details  were  unknown,  as  they 
are  yet  in  their  vast  extent  unknown  to  our  be>t  science,  but  both  the  idea  and  the  fact  were 
none  the  less  firmly  held.  ;'  For  ever,  O  Lord,  thy  Word  is  settled  in  the  heavens  "  (Psalm  cxis. 
89),  that  is,  in  the  remotest  or  highest  space  ;  "  from  age  to  age  is  thy  truth  "  (thy  tr\ithfulne-8), 
i.  e.,  throughout  all  time.  That  the  language  has  reference  to  natural  things  may  be  seen  by 
comparing  it  with  Psalm  xxxiii.  6,  "  By  the  Word  of  the  Lord  were  the  heavens  made,  and  all 
their  host  by  the  breath  of  his  mouth  "  (i^s  rn-iV  the  utterance  of  his  month,  that  is,  the  origin- 
ating Word,  and  its  going  forth  or  prolonged  sounding  in  the  nature  originated,  the  Xdyof  77po-' 
^opixis  of  Ooloss.  i.  17,  ev  a  ra  TTavra  (Tvvea-TijKf,  "  in  whom  all  things  consist,^''  or  stand  together 
Bo  here.  Psalms  cxix.  89,  -im  is  the  word  of  God,  giving  law,  as  it  gave  origin,  to  nature ;  nr":* 

*  Johanni^  Henrici  Pareau,  theol.  Doct.  et  Ling.  Orient,  in  Acad.  Harderv.  C&mmenfalio  de  Immortalitatis  ac  Vita 
/uturts  nnti/iis  ab  antiquissimo  Jobi  Scriptore.    Davtntrist  MDCCCVIJ.    A  most  rare  yet  valxiable  work. 

t  This  is  the  piel  sense  almost  exclusively  (the  word  not  occurring  in  Kal).  Hence  it  furnishes  a  name  fcr  the  moon 
and  the  month,  the  renewal.  It  is  almost  wholly  in  this  sense  that  it  is  used  by  the  Rabbinical  writers.  Creation  is 
nnewal,  though,  when  the  necessities  of  the  reasoning  require,  it  is  used  for  absolute  origination. 


144  SPECIAL  DJTRODUCTIOJI    TO   THE   FIRST   CHAPTEK   OF  GENESic. 

is  the  divine  faithfulness  in  the  preservation  of  that  law,  and  the  constant  execution  of  that 
word.  Tlie  uuinerical  ratios  of  this  hoh  olam,  or  cosmical  ordinance,  were  nndetemiined  oy  the 
early  mind ;  it  was  not  known  whether  its  energizings  were  according  tcj  the  squares  or  the 
cubes  of  the  distances,  but  of  such  a  harmony  existing;  in  the  heavens  there  was  no  doubt. 
'■  Th^.•i^  line  had  gone  out  into  all  the  world ;  "  the  author  of  the  19th  Psalm  was  as  sure  of  this 
8S  Kepler,  who  derived  his  scientific  inspiration  from  it.  A  mighty  law,  a  nniversal  law,  was 
ihe.u.  That  was  known  to  David  as  well  as  to  Newton.  The  same  idea  appears  in  what  fol- 
lows: ''Thou  also  hast  founded  the  earth,"  pjji;  atatuhti ;  thou  hast  given  it  an  order,  a  genesis, 
an  establishment.  Hence,  from  this  ssme  loot,  the  Syriac  ji  ■-  (ke-yo-no)  natura,  conditio  na- 
turalix.  Again,  in  the  verse  following  (Psalm  cxix.  91),  "  they  stand  (that  is,  things  stand)  accord- 
ing to  thine  ordinances ;  for  are  they  not  all  thy  servants? "'  This  is  not  a  mere  figure  to  denote 
i  mere  mechanical  forcing;  there  is  a  real  law,  and  a  real  natural  obedience.  "  lie  constituteth 
the  wind  his  minister,  the  flaming  fire  (the  lightning)  his  servants,"  Ps.  civ.  -1.  "Thou  eendest 
them  forth  ;  they  go  and  return  to  thee,  say  tig.  Behold  ns,  here  we  are."  Job  xxxviii.  .35.  Poetical 
as  the  language  may  be,  there  is  something  more  than  a  fact  represented,  or  a  phenomenon.  There 
is  an  abiding  nature,  an  obedience  to  law,  a  command  and  a  response, — not  a  capricious  move- 
ment, but  an  invariable  doing.  "  He  appointeth  the  moon  for  seasons,  the  sun  knoweth  hia 
going  down." 

Our  modern  science  has  discovered  much  in  respect  to  the  manner,  but  has  revealed  nothing 
new  in  respect  to  the  essence  of  the  idea.  We  have  similar  language.  Job  xxviii.  25 :  "  Me  made 
a  weight  for  the  winds"  {fecit  ventis pondus), — ho  determined  the  gravity  of  the  most  seemingly 
impimderable  substances, — "lie  established  ("r,  regulated)  the  waters  in  their  measure,"  their 
[iroportions,  their  relations,  their  quality,  as  well  as  their  quantity.  "  When  he  made  a  law  for 
the  rain,  n::Tjb  pn  (quando  poneliat  plaviis  leyem)  uni  nwin/  (^-|-n  a  constant  course,  an  iiijmutable 
rule)  for  the  lightning  and  its  voice."  It  is  the  same  idea  in  that  most  sublime  declaration.  Job 
XXV.  2,  n^sin^sn  dim  n'rs,  "  He  luaketh  peace  in  his  high  places,"  concordiam  in  guhlimibus  suis, 
he  hath  established  a  harmony  in  the  heavens.     Compare  Ps.  six.  6 ;  Hos.  ii.  22,  23. 

It  was  this  style  of  thought  and  language  that  led  to  nature's  being  called  a  covenant^  whether 
such  covenant  or  law  was  regarded  as  made  with  nature,  or  with  man,  and  for  man's  sake.  See 
Jeremiah  xxxiii.  20.  It  is  God's  "  covenant  of  the  day  and  night ;  "  they  are  expressly  called 
vnxi  B"'BO  nipn  the  statutes,  "the  laws  of  the  heaven  and  earth,"  in  their  relations  to  each 
other,  a.^  compared  with  the  higher  covenant  of  the  Messiah.  One  of  the  most  invariable  things 
in  the  physical  world  is  the  rainbow,  ever  appearing  when  the  sun  shines  forth  after  a  storm; 
»nd  it  is  this  beautiful  phenomenon  that  is  made  the  symbol  of  nature's  constancy, — not  as  a  new 
thing,  when  pointed  out  to  Noah,  but  chosen,  from  the  very  fact  of  its  invariableuess,  as  the  best 
representative  of  the  great  idea  thus  grounded  on  the  eternal  promise. 

There  is  a  twofold  idea  in  creation  which  the  mind  cannot  separate,  and  which  the  Bible 
does  not  separate.  It  is  the  giving  form  by  the  immediate  operation  of  the  Word,  and  then  the 
infixing  that  form  as  a  permanent  principle  working  on  until  the  whole  is  finished,  and  afterward 
remaining  as  an  unchanging  law.  The  rudimentary  expression  for  this  we  find  in  that  repeated 
formula  of  Gen.  i.  id-tiii,  rendered,  "and  it  was  so."  That  would  simply  denote  the  fact;  but 
it  is  more  than  this.  The  particle  p  (or  the  adjective  rather)  never  loses  the  primary  idea  of 
fixedness,  establishment,  order,  that  is  everywhere  prominent  in  the  verb  •jid,  from  which,  as 
before  remarked,  comes  the  earliest  Shemitic  word  for  nature,  unless  we  may  regard  it  as  rep- 
resentrd  by  the  Hebrew  mbin.  "  And  it  was  so," — rather,  "  and  it  became  firm,  fixed. 
established." 

Another  germ  of  the  same  thought  we  find  in  the  nbmaa  of  Gen.  i.  16,  the  ride  or  law  of 
the  heavenly  bodies  in  the  regulation  of  the  seasons,  and  their  general  influence  upon  the  earth. 
It  appears  still  more  clearly  in  Job  xxxviii.  33:  "Knowest  thou  the  ordinances  of  heaven;  canat 
thou  set  the  dominion  thereof  in  the  earth."  Here  we  have  again  the  o-'Btl)  mpn,  the  statutes 
or  laws  of  the  heavens  (Vulgate,  ordinem  cali,  LXX.  T/iimas  avpamv,  the  turnings  or  tropics  of  tlie 
heavens),  —jiiiv  is  a  still  more  significant  word  than  ry::^^.  It  denotes  a  canon,  a  rule,  a  marked 
series  or  ordo.     Taken  in  connection  wih  what  is  sail  ali  ve  of  the  influence  (or  bands)  of  Plei 


t-ART    IV.— IDEAS   OF    XATDRE   AND   THE   SUPERNATURAL.  145 

ades,  it  might  seem  to  refer  to  the  old  belief  in  astrology;  but  this  had  in  it  nothing  of  the 
magical.  Wliatever  scientific  errors  it  involved,  it  was  precious  as  containing  the  idea  of  the 
unity  of  tiie  Kosmos,  or  of  a  whole,  in  which  each  part  had  an  influence  upon  tiie  whole  anc" 
upon  every  other  part. 

This  faith  in  nature  which  the  old  Shemitic  mind  possessed,  was  all  the  stronger,  it  may  be 
said,  in  proportion  to  the  want  of  exact  knowledge.  David,  and  Isaiah,  and  Moses,  had  a  belief 
in  the  constancy  of  nature,  founded  on  better  grounds  than  that  of  the  sceptical  naturalist.  It 
was,  too,  more  truly  a  recognition  of  law  than  that  generalization  of  mere  inductive  science 
which  can  only  regard  nature  as  simply  that  which  is,  or  appears,  and  law  as  nothing  more  than 
a  state  of  present  facts,  or  relative  sequences,  that  might  have  been  any  other  state  of  facts,  or 
any  other  order  of  sequences,  and  which  would  still  have  been  nature,  still  have  been  law,  from 
the  mere  fact  of  its  being  so.  The  natural  law  of  the  Bible,  on  the  other  hand,  was  a  real 
causative  power,  a  real  ruling  or  dominion  in  itself,  though  inseparable  from  the  will  and  wis- 
dom of  a  lawgiver. 

The  true  notion  of  the  natural  cannot  be  held  without  the  complementary  idea  of  the  super- 
natural, since  nature  can  have  no  beginning  in  itself  (the  thought  involving  a  contradiction), 
and,  therefore,  demands  a  power  older  than  itself,  beyond  and  above  itself.  It  is  thus  that  the 
Scripture  not  only  gives,  but  necessitates,  the  idea  of  the  supernatural,  although  there  is  no  parade 
of  philosophical  language  in  setting  it  forth.  There  are  also  to  he  found  therein  the  specific 
diversities  of  the  idea.  The  supernatural,  as  origin,  is  described  as  the  Word  going  forth.  It  is 
thus  all  throutth  creation  acting /(art  passu  with  the  natures  it  originates.  "When  it  is  referred 
to  among  post-creative  acts  it  is  characterized  as  "making  something  new  upon  the  earth " 
(nx'i:) ;  >ee  Numb.  xvi.  30 ;  Jerem.  xxxi.  22 ;  though  this,  as  before  remarked,  denotes  a  new 
event,  a  new  form  of  things,  r.ather  than  new  matter.  As  a  change,  interruption,  or  metamor- 
phosis in  nature,  in  distinction  from  a  permanent  new  power  introduced  into  it,  it  becomes 
simply  the  idea  of  the  miraculous.  For  this  there  is  a  peculiar  expression.  It  is  called  "the 
finger  of  God,"  intimating  that  the  merest  touch  of  Deity  can  cause  a  deflection  in  nature,  though 
nothing  in  nature  is  really  broken  or  de.-troyed.  See  Exodus,  viii.  16,  the  language  of  the  baffled 
magicians,  who  thereby  confessed  that  their  art,  whatever  it  might  be,  was  not  the  finger  of 
God, — that  is,  had  nothing  of  the  supernatural  about  it.  See  also  Exod.  xxxi.  18 ;  Deut.  ix.  10. 
Sometimes  the  figure  contained  in  the  expression  ia  applied  to  some  great  natural  event  of  the 
more  sudden  and  stupendous  kind,  as  to  the  volcano,  I\salms,  civ.  32:  "He  touches  the  moun 
tains  and  they  smoke,"— the  lightness  of  the  effort  implying  the  mightiness  of  the  power. 

The  smgl-  term,  however,  for  the  miraculous,  or  wonderful,  is  sis  whose  primary  idea  v, 
that  of  a  tiling,  or  an  act,  separate  and  standing  by  itself,  out  of  the'chain  of  causation,  thougK 
the  term  is  sometimes  applied  rhetorically  to  a  stupendous  natural  event.*  And  this  le.ads  us 
to  the  main  thing  we  wish  here  to  remark,  that  though,  in  idea,  the  Scriptural  distinction 
between  the  natural  and  the  supernatural  is  clear,  there  is  not,  in  practical  speech,  that  sharp 
line  drawn  between  them  that  distinguishes  our  modern  thinking.  In  celebrating  the  praises 
of  God  xbE  nas,  "  who  doeth  wonders"  (Ex.  xv.  11),  the  Bible  writers  are  as  apt  to  take  one 
class  of  acts  as  another,  though  one  or  the  other  may  predominate  in  certain  books  in  conse- 
quence of  the  peculiar  connections.  In  the  Law,  and  in  the  Prophets,  tlie  supernatural  is  more 
dwelt  upon ;  it  is  the  passage  of  the  Red  Sea,  the  fire  and  voice  from  Sinai,  the  smiting  of  the 
rock  in  the  Wilderness,  &c. ;  in  Job,  it  is  the  great  natural  as  exhibited  in  the  elements,  the  storm, 
the  thunder,  and  the  marvellous  productions  of  the  animal  world.  So  also  often  in  the  Psalms— 
tee  especially  Ps.  xxix.  One  class  of  events  is  regarded  as  much  the  work  of  God  as  the  other. 
In  both  representations,  moreover,  is  there  a  mingling  of  the  two  ideas.     In  the  supernatural 

*  There  is  another  Hebrew  term,  of  a  very  peculiar  kind,  used  to  denote  the  bringing  about  an  event,  special  and 
remarkable,  by  a  series  of  causes  strictly  natural  or  moral,  or  mainly  such,  yet  continually  deflected,  or  turned  round,  to 
the  production  of  a  certain  result.  There  has  been  nothing  startling,  or  sudden,  but  the  finger  of  God  has  been  upon  tht 
•eries  all  the  way.  It  is  called  nap  (Sibbah),  the  etymology  itself  being  its  clearest  definition.  It  is  a  bringing  about  oi 
iround  (from  330 )  a  causality,  yet  with  a  constant  deviation  produced  by  other  causes,  physical  and  moral.  Foi 
examples,  see  the  story  of  Rehoboam,  1  King,  xli.  25,  also  2  Chron.  x.  15,  and  other  passages.  In  Arobic  tbe  primary  seoM 
»f  330  is  lost,  and  the  secondary  ide'-  of  causation,  thus  derived,  becomes  predominant. 
10 


140  SPECIAL  INTRODUCTION  TO   THE   FIRST   CHAPTER  OF   GENESIS. 

displays,  such  as  that  of  the  flood,  the  crossing  of  the  Red  Sea,  the  Egyptian  plagues,  the  pro 
riding  food  in  the  Wilderness,  there  is  more  or  less  of  natural  intervention  linked  in  and  di» 
tinctly  mentioned  as  forming  a  part,  at  least,  of  the  process.  And  :hen  again  the  great  natural 
is  so  described  in  Job  wnd  the  Psalms,  that  the  awe  of  the  supernatural  is  upon  us,  and  w« 
receive  the  impression  of  a  divine  presence  as  distinctly  as  though  it  had  been  all  miracle. 

But  it  is  in  the  creative  account  that  this  blending  becomes  most  reiiiarl<able.  The  young 
nature,  though  strictly  a  nature,  seems  as  near  to  God  as  the  supernatural.  SliU  are  they  clearly 
distinguishable.  Two  false  notions  have  warped  our  thinking  here.  It  may  be  said,  too,  that 
they  are  as  anti-biblical  as  they  are  false.  All  in  creation  we  have  been  accustomed  to  regard 
as  supernatural ;  all  since  creatiuii  as  the  uninterrupted  natural,  with  the  exception,  here  and 
there,  of  a  few  interspersed  miraculous  events.  An  excessive  naturalism  on  the  one  hand  ha» 
been  the  counterpart  to  an  excessive  supernaturalism  on  the  other.  Now  the  more  thoroughly 
we  study  Gen.  i.  the  more  it  will  be  found  that  the  strictly  supernatural  is  in  the  beginnings,  or 
rather  in  the  mornings,  of  each  day,  whilst  the  carrying  on,  or  the  completion  of  each  process, 
is  strictly  nature,  the  mora,  as  St.  Augustine  calls  it,  the  pause,  quiescence,  or  evening  in  creation. 
There  is  in  each  of  these  days,  or  these  mornings,  whether  we  regard  them  as  following  or 
preceding  the  repose,  a  word  going  forth,  and  then  a  process  of  obedience  to  a  new  law.  Thus 
each  word  is  a  new  power  dropped  into  the  stream  of  a  previous  nature  which  Ijad,  in  like  man- 
ner, a  word  for  its  beginning.  Hence  creation  is  a  succession  of  growths,  generations,  r-nbn. 
This  word  is  derived  from  ib^,  to  give  birth,  just  as  natura  from  nascor,  (j>Cais  from  (piia,  or 
genesis  {yeveais)  from  yiynotiat.  Had  the  old  Hebrew  become  a  philosophical  language  this 
would  have  been  the  order  of  development.  Lange  intimates  that  toledoth,  as  applied  to  the 
generations  of  the  earth  and  heavens,  was  taken  retroactively  from  the  human  genealogies  after 
mentioned.  We  cannot  tliink  so.  It  would  seem  to  be  a  starting  or  model  name  for  all  generative 
successions.  First  the  genesis  of  the  heavens  and  earth,  then  of  tlie  human  race,  as  involving 
ever  in  their  reproductions  the  same  mingling  of  the  natural  and  the  supernatural. 

We  find  a  nature  in  the  very  beginnings  of  life.  It  is  all  prepared  and  waiting  for  the  word, 
but  it  is  nature  when  it  moves.  "Let  the  earth  bring  forth" — "let  the  waters  bring  forth." 
The  first  plants  grow,  whether  slowly  or  suddenly.  They  are  a  production  from  tlie  eanh. 
They  are  brought  forth  according  to  their  species,  with  their  order  or  law  in  tliem.  As  mbip 
corresponds  to  (fivcns  and  natura,  so  does  the  Hebrew  -p^  to  the  Greek  dSnt,  tSia,  and  the  Latin 
tpecus.  This  is  etyuiologically  clear  in  the  derivative  nj'an.  It  is  tlie  outward  form,  as 
representative  of  and  produced  by  the  inward  form  which  is  the  real  idea,  or  species.  Thus  it  is 
law  from  the  start,  producing  organization,  and  not  law  as  a  mere  name  for,  and  life  as  a  mere 
result  of,  an  outward  mechanically  formed  organic  structure.  Th:it  would  be  sheer  materialism. 
The  [irocess  presented  in  the  Scriptures,  however  difiicult  to  be  understood  conceptunlly,  is  the 
opposite  of  the  idea  of  mechanical  formation.  As  Cudworth  forcibly  though  quaintly  expresses 
it  in  his  distinction  between  human  and  divine  art,  God  does  not  stand  on  the  nutsido  like  a 
human  artist,  and  raoliminously,  by  means  of  shaping  tools  and  processes,  introduce  his  idea  into 
the  work.  It  is  the  word  and  the  idea  working  from  within.  The  outward  material  organiza- 
tion is  its  product  instead  of  its  cause. 

It  matters  n  A  that  this  is  in  another  place  spoken  of  as  a  making.  That  is  merely  a  summary 
ot  the  manner  of  making  as  here  set  forth  in  the  more  detailed  account.  God's  making  a  thing 
intends  every  step  in  its  production.  Thus  the  whole  creation  of  the  heavens  and  earth  is  set 
forth  as  a  making  (Gen.  ii.  4),  and  a  making  in  one  day  ;  yet  the  whole  of  the  first  chapter  is 
nccupied  with  the  six  great  days,  or  successions,  that  intervene  between  the  darkness  and  the 
oliaos  on  the  one  side,  and  man  and  [laradisc  on  the  other. 

Again,  there  are  cases  which  might  seem  the  reverse  of  this,  where  God  is  represented  as  mak- 
ing, forming,  <fcc.,  in  processes  whicn  are  not  only  natur.al — so  supposed  to  bo — but  ordinary. 
Thus  not  only  the  geneiio  production  of  humanity,  but  the  individual  generation  is  ascribed  to 
\iiin,  just  as  though  it  were  a  creative  process;  and  in  fact  we  do  not  see  how  the  idea  of  their 
being  the  creative  or  the  supernatural  somewhere  in  each  individual  human  generation  can  be 
denied  by  those  who  condemn  tradiicianism.     "Before  1, formed  thee  in  the  womb,"  Jer.  i.  T\ 


PART  v.— HOW   WAS  THE  CliEATlVE   HISTORY    REVEALED?  \^', 


It  is  that  same  word  nsi  which  has  been  regarded  as  peculiarly  employed  of  direct  outward  oi 
mechanical  formation,  as  the  artist  forms  a  statue  or  a  picture.  It  is  so  only  when  applied  to 
hnman  works,  where  the  artist,  as  Cudworth  says,  stands  on  the  outside,  but  a-s  used  of  Gnd  it 
is  ever  the  inward  formation,  the  f  iSof,  or  idea,  of  which  the  outwanl  shape  is  but  the  image  or 
etSwXoj/,  the  mere  representative  of  the  unseen.  •See  also  Isaiah  xliv.  2,  24;  Isaiah  xliii.  1,  where  it 
is  used  as  synonymous  with  sia.  See  especially  Ps.  csxxix.  16  :  i-is"'  c^«"|,  "  the  days  they  were 
formed  when  there  w.is  not  one  in  them,"  which  carries  the  same  idea,  whether  it  refers  to  th« 
generic  or  the  individual  formation.  Had  there  been  no  other  place  in  the  Bible  where  the 
human  generation  is  spoken  of  than  the  one  cited  from  Jerem.  i.  6,  it  might  have  been  thought 
(if  we  follow  the  mode  of  interpretation  which  some  will  insist  upon  applying  to  Genesis)  that 
the  prophet  was  directly  and  mechanically  created.  Hence  the  idea  as  well  as  the  interpretation 
is  capable  of  reversal.  If  it  means  a  process,  as  it  undoubtedly  does  when  thus  used  of  the 
individual  gestation,  it  may  denote,  and  probably  does  denote,  an  analogous  process  in  the  creative 
account,  where  it  is  used  of  man,  just  as  nas  and  sia,  with  no  more  of  the  outward  or  mechan 
ical  ill  the  one  case  than  in  the  other. 

Only  let  U8  keep  to  the  old  Hebrew  modes  of  thinking  and  speaking,  and  we  need  not  be 
afraid  of  naturalism.  It  is  God's  nature  that  we  read  of  in  Genesis.  If  life  is  said  to  come  from 
the  waters,  let  us  remember  that  it  was  upon  these  same  waters  the  Spirit  brooded  in  the  first 
inystei-ious  night  of  creation.  If  it  is  naturalism,  it  is  the  naturalism  of  the  Bible ;  and  the 
wonder  is  that  such  plain  declarations  of  birth,  growth,  succession,  law,  generation— one  thing 
coining  out  of  another — should  have  been  so  much  overlooked.  It  is  because  the  Scripture 
doctrine  of  the  Word,  or  Logos,  in  nature,  has  bo  fallen  out  of  our  theology,  that  we  dread  so 
much  the  appearance  of  naturalism.  In  proportion  as  we  have  lost  that  true  Scriptural  idea  of 
supernaturalisin,  which  sees  no  inconsistency  in  such  blendings,  are  we  driven  to  the  dogmatic 
or  arbitrary  supernaturalism  to  defend  our  religious  ideas  from  the  equally  dogmatic  and  arbitrary 
naturalism  of  modern  science.  We  have  endeavored  to  be  brief,  but  the  reader  is  requested  to 
compare  the  hints  here  given,  with  the  unmistakable  language  of  the  Scripture.  Instantaneous 
creations  there  might  have  been,  for  anything  our  reason  could  say  to  the  contrary;  but  the 
actual  creation  in  the  Bible  is  set  forth  as  a  succession.  It  is  a  series  of  n'.ibr,  or  generations, 
each  one  revealing  those  unseen  things  of  God  from  which  are  made  the  things  th.it  do  appear. 
The  other  mode  would  have  been  to  us  the  revelation  of  a  fact  or  facts  alone.  As  we  have  it 
given  unto  us,  it  is  a  revelation  of  something  more  and  higher,— of  law,  of  process, — of  artistic 
beauty, — of  architectural  wis<lom.  It  is  not  the  power  alone,  but  the  very  mind  of  God,  that  is 
shown  to  us.  The  one  would  have  been  a  creation  simply  in  space ;  God  has  seen  fit  to  reveal 
to  us  a  creation  in  time,  as  well  as  in  space,  and  this  is  inseparable  from  the  ideas  of  succession, 
series,  causation — in  a  word,  of  nature,  beginning  in  the  supernatural,  yet  having  its  law  given 
to  it,  and  capable  of  yielding  obedience  to  that  law. 


PART  V. 

HOW  WAS  THE  CREATIVE  HISTORY  REVEALED  f 

Holiness,  sublimity,  truthfulness, — these  are  the  impressions  left  upon  the  mind  of  the 
thoughtful  reader  of  the  First  of  Genesis.  There  is  meant  by  this  its  subjective  truthfulness 
It  is  no  inventioTi.  The  one  who  first  wrote  it  down,  or  first  spoke  it  to  human  ears,  had  a  per. 
feet  conscious  conviction  of  the  presence  to  his  mind  of  the  scenes  so  vividly  described,  — whether 
given  to  him  in  vision  or  otherwise, — and  a  firm  belief  in  a  great  objective  reality  represented 
by  them.  It  is  equally  evident,  too,  that  it  is  the  ofi'spring  of  one  conceiving  mind.  It  never 
grew  like  a  myth  or  legend.  It  is  one  total  conception,  perfect  and  consistent  in  all  its  p.arts 
It  bears  no  evidence  of  being  a  story  artificially  made  to  represent  an  idea,  or  a  system  of  ideas. 
There  is,  in  truth,  nothing  ideal  about  it.  It  presents  on  its  very  fece  the  serious  impression  of 
'let  believed,  and  given  forth  as  thus  believed,  however  the  original  representation  may  havt 


148  SPECIAL   INTRODUCTION   TO  THE   FIRST   CHAPTER  OF  GENESIS. 

Deen  made  to  the  first  Imman  soul  that  received  it.  Mytlis  and  legends  are  the  prodncts  ol 
time ;  tliev  li.ive  a  growth ;  we  can,  in  general,  tell  how  and  whence  they  came,  and  after  what 
manner  they  have  received  their  mythical  form.  Thus,  other  ancient  cosmogonie'^,  though  bear- 
ing evidence  of  derivation  from  the  one  in  Genesis,  hiive  had  their  successive  accretions  and 
deposits  of  pliysieal,  leu'endiry,  and  mythological  sirata.  This  stands  alone  in  the  world,  lik« 
the  primeval  granite  of  the  Himalaya  among  the  later  geological  formations.  It  has  nothing 
national  about  it.  It  is  no  more  Jewish  than  it  is  Assyrian,  Ohaldsean,  Indian,  Persian,  oi 
Egyptian.  It  is  found  among  tlie  preserved  Jewish  writings,  but  there  is  nothing,  except  its 
pure  monotheistic  aspect,  which  would  assign  it  to  that  people  rather  than  to  any  other.  If  the 
Jews  derived  it  from  others,  as  is  often  affirmed,  then  is  it  8i)mething  very  wonderful,  something 
utterly  the  reverse  of  the  usu.d  process,  that  they  should  have  so  stripped  it  of  all  national  or 
•ect  features,  and  given  it  such  a  sublime  aspect  of  universalism,  so  transcending,  apparently, 
ill  local  I'r  partial  history. 

It  is  no  imitation.  Copies  may  have  been  made  from  it,  more  or  less  deformed,  but  this  is  an 
original  painting.  Tlie  evidence  is  f 'und  in  its  simplicity,  unity,  and  perfect  consistency;  whilst 
in  all  others  the  marks  of  the  traditional  derivation  are  to  be  detected.  Overloaded  .additions, 
incongruous  mixtures,  inharmonious  touches,  all  prove  that  the  execution  and  the  original 
design,  the  outline  and  the  deformed  <ir  crowded  filling  up,  are  from  different  and  very  dissimilar 
sources.  Take  the  Scriptural  representation  of  the  original  formlessness,  the  primeval  darkness, 
the  brooding  spiiit,  the  going  forth  of  the  light,  or  the  first  mtrning,  the  uprising  of  the 
firmament,  tlie  emerging  of  the  land  from  the  waters,  and  compare  it  with  the  Greek  fables 
derived  from  the  Egyptian,  and  which  Hesiod  has  given  as  the  traditional  cosmogony.  How  is 
all  this  snblime  imagery  transformed  and  deformed  in  the  mythic.il  genealogy  that  tells  us  how 
from  Chaos  (the  yawning  abyss)  were  born  Night  and  Erebus,  and  how  from  them  arose  the 
^ther  and  the  Day,  and  how  afterwards  Earth  was  born,  from  whom,  and  "like  to  itself  oii 
all  sides  surrounding,"  came  "starry  Ouranos!  "  There  is  enough  to  show  that  the  Greek  or 
Egyptian  cosmogony  had  its  origin  in  this  ante-historical,  ante-mythical  account,  but  no  less 
clear  is  it  that  the  pure,  the  holy,  the  consistent,  the  sublimely  monotheistic  narrative  was  the 
most  ancient,  and  that  these  defoimities  grew  out  of  the  nature-worship,  whether  pantheistic 
or  polytheistic,  which,  in  the  course  of  human  depravity,  succeeded  the  earlier,  more  grandly 
simple,  and  less  a~sumingly  philoso|ihic  idea  of  the  world  and  its  one  creator. 

It  is  greatly  in  favor  of  the  Bible  account  that  it  has  no  philosophy,  and  no  appearance  of 
any  philosophy,  either  in  the  abstract  form,  or  in  that  earlier  poetical  form  which  the  first 
philosophy  iissnmed.  Its  statements  of  grand  facts  have  no  appearance  of  bias  in  tavor  of  any 
class  of  ideas.  Its  great  antiquity  is  beyond  dispute;  it  is  older,  certaiidy,  than  history  or 
philosophy.  It  was  before  the  dawning  of  anything  called  science,  as  is  shown  by  the  fact  that 
everything  is  denoted  by  its  simplest  phenomenal  or  optical  name.  There  is  no  assigning  of  non- 
apparent  causations,  except  the  continual  going  forth  of  the  mighty  Word.  It  is  impossible  to 
discover  any  connection  between  it  and  any  mythical  poetry.  The  holy  sublimity  that  per- 
vades it  is  at  war  with  the  idea  of  direct  and  conscious  forgery,  designed  to  impose  on  others, 
and  the  thought  of  it  as  a  mere  work  of  genius,  having  its  interest  in  a  display  of  inventive  and 
descriptive  talent,  is  inconsistent  with  every  notion  we  can  form  of  the  thinking  and  aims  of  that 
early  youth  of  the  human  race.  It  was  not  the  age  then,  nor  till  long  after,  of  literary  forgeries 
or  fancy-tales.  We  are  shut  up  to  the  conclusion  of  its  subjective  truthfulness,  and  its  subjective 
auttienticity.  At  a  very  early  day,  to  which  no  profane  history  or  chronology  reaches,  some 
man  who  was  not  a  philosopher,  not  a  poet,  not  a  fable-maker,  but  one  who  "  walked  with  God," 
and  was  possessed  of  a  most  devout  and  reverent  spirit — some  such  man,  having  a  power  of 
conception  surpassing  the  ordinary  human,  or  else  inspired  from  above,  had  present  to  his  soul 
in  some  way,  and  first  wrote  down,  or  uttered  in  words,  this  ujost  wonderful  and  sublime  account 
of  the  origin  of  the  world  and  man.  He  believed,  too,  what  he  wrote  or  uttered.  He  wai 
sonscious  of  some  source,  whether  by  words  or  vision,  whence  he  had  received  it,  and  he  hat' 
BO  doubt  of  its  relation  to  an  outward  objective  truth  which  it  purported  to  set  forth. 

Even  as  a  mere  snbiective  reality,  such  a  picture,  in  such  a  soul,  and  at  such  an  ea:ly  day 


PART   v.— HOW    WAS  THE   CREATIVE   HISTORY   REVEALED?  14S 

presents  a  question  of  deepest  interest.  But  whence  came  it?  Not  simply,  wlio  first  wrote  itl 
but  who  or  what  first  put  iuto  the  human  mind  the  wondnms  ideas  C"ntaiiied  in  lliat  early  writing 
y^xn  nsi  n^'Taon  ns  o^'nbx  x^~  r-'CX":,  "In  the  beginning  God  created  tlie  lieavens  and  the 
earth?"  To  ascribe  it  to  tradition  ammints  to  nothing.  It  is  only  going  b.-ick  upon  our  steps,  to 
come  at  last  to  one  whn  first  gave  it  a<  a  whole;  for,  as  before  remarked,  there  is  no  appearanca 
iif  growth  about  it.  No  knowledge  of  it  could  have  come  from  tradition.  Other  parts  of 
8cri[)tnre  either  fall  within  liistorical  times,  or  they  narrate  events  whose  story  might  have  com 
down  from  eye-witnesses.  This  oouI'J  liave  had  no  witnesses,  and  could  appeal  to  none.  I 
relates  to  things  transcending  all  hoinsin  experience,  all  possible  human  knowledge.  Tlie  very 
assuming  to  narrate  is  a  claim  to  in'spiration,  or  of  knowledge  believed  to  have  been  obtained  in 
some  divine  or  praeternatural  v, ay.  As  something  thought  out  by  the  human  soul  alone,  even 
in  the  highest  exercise  of  its  liighest  genius,  it  could  have  commanded  no  reS])ect.  It  would 
immediately  have  been  met  by  the  challenge.  Job  xxxviii.  4:  "Where  wast  thou  when  God  laid 
the  foimdations  of  the  earth  ?  Knowest  thou  it  because  thou  wast  then  born,  or  because  the 
lumber  of  thy  days  is  ^real?  " 

We  are  driven  than  to  the  same  supposition  that  is  indulged  in  respect  to  prophecy.  If  that 
is  vision  in  the  future,  this  is  vision  in  the  past.  It  was  an  impression  made  upon  the  soul, 
whether  regarded  as  wholly  subjective,  or  as  connected  with  some  outward  vocal  cansality 
Viewing  it  as  f,  revelation,  there  comes  strongly  to  us  the  conviction  that  it  must  have  been 
something  more  than  a  message  in  bare  words.  Without  the  vision  conceptions  which  they  call 
up,  words  are  powerless,  and,  though  necessary  in  the  ordinary  transmission  to  other  minds, 
would  hv^T  been  an  inferior  medium  for  the  first  conveyance  of  the  ideas  or  images  to  the  first 
cimoeJnTg  human  soul.  We  are  always  to  remember,  too,  that  tlie  image  or  co7icep(ion  is  itself 
a  langu;^gc  representing  the  remoter  fact,  or  the  remoter  idsa,  even  as  it  is  itself  represented  to 
others  by  understood  wordi".  In  ordinary  historical  revelation,  words,  articulated  or  suggested, 
may  be  first,  j-ince  the  conceptions  linked  with  them  are  familiar  and  easily  follow  ;  though  in 
this  case  it  would  still  be  revelation,  still  entitled  to  the  name  inspiration,  even  if  the  higher 
divine  author  employed  merely  the  truthful  memory  of  holy  truthful  men.  In  considering,  how- 
ever, the  ca85  of  the  original  presentation  of  facts  utterly  unknown,  and  of  which  the  human 
mind  h;id  piPfinusly  no  types  or  conceptions,  the  question  assumes  a  new  aspect.  It  comes  to  us 
in  this  fonr,  •  '^\\\  revealing  words,  merely,  call  up  the  most  vivid  picture  (for  in  either  method 
it  is  only  a.  rxture  that  the  mind  has),  or  will  revealing  pictures,  on  the  other  hand,  necessarily 
suggest  tho  'jost  words  as  the  only  medium  of  transmission  to  other  minds?  Will  word-painting 
give  the  mi'3t  distir.ct  conceptions  of  this  terra  incognita,  or  will  vi.sion-paintiug  call  out  the  best 
language  wherewith  to  describe  it?  If  the  latter  view  seems  the  mo-it  r.ational,  as  well  as  more 
in  analogy  with  the  style  of  the  prophetic  Scriptures,  then  may  we  believe  that  creation  was 
thus  presented  to  this  prophet  of  the  past,  this  seek  of  the  unknown,  or  rather  of  the  utterly 
anknowfible,  ante-creative  history.  We  may  go  farther  than  tliis.  It  may  well  be  doubted 
whether,  without  vision  in  the  first  place,  or  as  dependent  solely  on  naked  words,  it  would  not 
have  given  tlie  dimmest  images  to  the  first  imaging  mind,  if  it  had  not,  rather,  failed  to  impart 
Bny  conception. 

Behind  this  picture,  or  this  vision  repreaentatioti,  lay  the  ineffable  ideas;  and,  therefore,  the 
bare  facts  in  their  grand  outline,  or  the  bare  succession,  are  thus  vividly  limned,  as  best  repre- 
senting what  words,  without  such  successive  scenes,  would  have  much  less  adequately  conveyed. 
Or  we  may  suppose  it  presented  subjectively  to  both  senses.  There  were  vision  voices  as  well 
as  vision  sights.  Certain  awfid  words  were  heard,  and  the  callings  and  the  namings,  about 
which  there  has  been  so  much  speculation,  ami  which,  when  regarded  as  actual  parts  of  creation, 
have  g"iven  rise  to  so  much  difficulty,  were  as  subjectively  real  (that  is,  real  ])arts  of  the  vision), 
as  the  gatherings  .and  the  dividings  They  were  heard  as  John  "he.ird  a  great  voice  out  of 
heaven,"  or  as  Daniel  heard  "tlie  speaking  between  the  banks  of  Ulai,"  or  as  Ezekiel  heard 
"  the  noise  of  the  cherubic  wings,  like  the  noise  of  great  waters,  as  the  voice  of  speech,  the  voice 
of  the  Almighty."  So  Balaam  "heard  the  words  of  God  and  saw  the  visions  of  El  Shaddai;  "* 
be  '^beheld  that  which  was  not  nigh,  and  saw  that  which  was  not  now."     Remote  time  anc 


160  SPECIAL  INTRODUCTION   TO  THE  FIKST  CHAPTER  OF  GENESIS. 


remote  '■pace  were  brought  together  upon  the  canvas.     May  we  not  believe  this  of  the  greatei 
and  ho.iei-  prophet  of  creation,  in  liis  vision  of  the  ineffable  past? 

If  tl»  tlieorv  may  be  indulged,  then  may  we  also  reverently  endeavor  to  imagine  something 
of  the  process  in  this  creative  representation,  as  we  may  gather  it  from  the  language  in  which 
it  has  been  described.  The  vision  opens  with  what  the  seer  can  only  paint  in  words  as  a  thcdiD 
wabhobu,  a  void  and  formless  earth.  The  terms  themselves,  thongh  well  translated,  show  tbt 
imperfection  of  language,  and  yet  they  are,  doubtless,  the  best  that  cuuld  have  been  employed. 
They  are  inspired  language,  too,  because  most  directly  8ugge>ted  by  the  inspii-ed  vision.  The 
SKEE  was  in  that  state  of  initial  contemplation  to  which  the  prophet  Jeremiah  is  carried  back  in 
the  reversed  picture,  where  he  sees  the  earth  returning  again  to  the  primeval  descilation :  " ' 
beheld  the  earth,  and  Id,  it  was  without  form  and  void,  ir\zi  inn ;  and  I  looked  to  the  heavens, 
and  they  had  no  light,"  Jerem.  iv.  23.  This  is  the  beginning.  It  is  a  vision  of  darkness  resting  on 
a  formless  abyss.  There  is  something,  whether  sound  or  vision,  or  both  combined,  that  gives 
the  iinpression  of  a  Spirit  hovering  over  the  waters,  or  breathing  upon  their  vast  surface,  ot 
commencing  the  pulsations  of  life  in  their  deep  interior.  It  is  the  beginning  of  nature.  And 
now  he  hears  a  mighty  voice  saying:  "Let  there  be  light."  Obedient  to  the  Word  the  light 
comes  forth  («  ctkotovs,  says  the  Apostle  in  his  interpretation  of  this  pictorial  language,  2  Cor 
It.  6)  out  of  the  darkness.  The  first  elemental  division  is  seen  taking  place.  It  is  a  dividing  of 
the  light  from  the  darkness. 

Again,  a  voice  that  calls  it  good,  and  is  heard  giving  the  names  D'f,  nbib,  yom,  la-y-la,  Bay, 
Night,  to  this  first  creative  contrast.  A  solemn  pause  succeeds.  One  creative  period,  one  great 
time  succession,  is  past,  and  again  goes  forth  the  Word.  And  now  a  sky,  a  heaven,  presents 
itself,  thougli  all  is  fluid  still.  It  is  a  phenomenon  as  strange  as  it  is  beautiful  and  sublime. 
There  is  an  appearance  of  waters  above  and  waters  below,  with  an  optical  firmament,  like  the 
Revelation  sea  of  glass,  seeming  to  divide  them  from  each  other.  We  may  regard  it  .as  a  phe 
nomenal,  or  optical,  rejiresentation  of  the  atmosphere  with  the  clouds  sailing  in  it,  and  the  rain 
mysteriously  su^^pended  in  the  upper  spaces, — a  matter  which  even  now  science  finds  it  diflicnlt 
to  understand.*  Or,  with  Lange  and  others,  we  may  interpret  it  as  denoting  the  separation 
between  the  lower  waters  i)roper  and  the  upper  »thereal  fluid.  In  either  case,  that  which  is 
beheld  is  the  actual  appearance,  or  the  optical  word  representing  the  fact,  or  state  in  nature^ 
lying  back  of  it,  conceived  according  to  the  science,  real  or  supposed,  of  the  seeb,  and  expressed 
in  articulate  or  written  words  according  to  such  conception.  Thus  we  may  take  "waters  above 
and  waters  below  "  as  simply  the  expression  of  such  conception,  the  grand  fact  revealed  being  the 
production,  on  the  second  day,  or  period,  of  that  natural  state  of  tilings  which  is  actually  repre- 
sented l.y  the  sky  and  atmosphere.  Or  we  may  take  it  without  such  explanation  as  denoting  a 
nature  or  state  i>f  things  long  g'ine,  and  which  has  little  or  nothing  corresponding  to  it  in  any 
present  aspect  of  the  world.  The  ''  waters  above  and  waters  below  "  may  have  been  an  actual 
condition,  an  actual  stage  in  the  creative  process  thus  revealed  in  vision,  as  no  science  could  ever 
have  revealed  it — an  "  old  heavens,"  in  fact,  that  passed  away  at  or  before  the  introduction  of 
the  "new  heavens"  and  new  firmament  of  the  fourth  day.  For  it  seems  clear  that  in  the  skeh'b 
view,  and  accjrding  to  the  very  consistency  of  the  account  itself,  this  vision  of  "  waters  abuve' 
Would  not  bo  in  harmony  with  the  firmamental  phenomena  of  that  later  period.  Sliculd  any 
one,  in  the  name  of  science,  declare  this  to  be  impossible,  or  deny  that  there  coidd  ever  have 
been  any  reality  in  nature,  or  in  the  history  of  our  jdanet,  represented  by  such  a  conception,  let 
him  take  one  of  the  largest  telescor'es  and  turn  it  to  the  rings  of  Saturn.  Why  might  not  such 
a  phenomenon  have  been  exhibited  by  our  "earth  and  heavens"  in  that  early  senii-chaotic  state 
to  which  Saturn,  according  to  our  best  science,  now  l)cars  so  close  a  resemblance?  How  nra 
these  rings  supported,  whether  liquid  or  aerial  ?     If  licpiid,  the  state  of  things  would  correspond 

•  "Undcretandest  thou  the  balancings  of  the  clouds?"  Jobxxxvii.  Ui,— the  law  of  gravity  in  the  donds,  31'  "'trSEO, 
ithraliona  nuiium,  the  weighings  or  suspeiiaions  of  the  clouds,-how  they  uru  supported  in  the  air,  and  how  their  coutonti 
are  condensed  and  poured  upon  the  eatlh  t  Sec  Unil>reit ;  also  ch.  xxxvi.  27  :  "  When  be  makoth  em:M  the  dropt  of 
irater,  iind  for  vapor  they  distil  rain."  There  is  something  yet  to  be  learned  before  this  ancient  challenge  la  fijl; 
iiiFWfTed. 


PART   v.— now  WAS  THE   CREATIVE   HISTORY    REVEALED?  IjJ 

exactly  to  the  Innguage  of  the  text,  and,  if  so,  the  possibility  of  our  earth  having  once  preaentei' 
a  similar  apiiearnnoe  would  not  be  unworthy  the  attention  either  of  the  Biblical  student  or  tb* 
man  of  science. 

But  to  rt'turri  to  the  creative  scene;  at  this  stage  again  there  comes  in  the  imago  voeii. — 
'•  And  God  called  the  firmament  heaven  "  (n-iao,  heights).  There  is  aiiotljer  naming,  anoihei 
voice  of  benediction,  another  solemn  pause;  the  second  vision  closes,  and  thus  "there  is  ae 
evening  and  a  morning,  day  second." 

And  now  a  third  command  is  heard,  like  the  voices  that  attest  the  opening  of  the  Revelation 
seals,  and  a  new  earth  appears  emerging  from  the  waters.  It  should  be  remarked  that  there  is 
no  time  here, — time,  we  mean,  as  estimated  or  measured  duration ;  for  there  is  nothing  whereby 
to  measure  it  outside  of  the  events  themselves.  Tnere  is  no  fixed  index  of  movement,  whether 
constiint  or  changing,  or  of  any  constant  or  varying  rate  of  change.  It  is  time  only  as  successicm, 
or  rather  the  successions  are  themselves  the  times, — the  great  dividings,  the  solemn  pauses,  the 
new  appearing*,  making  the  evenings  and  the  mornings  of  the  numbered  days.  It  is  "from 
Olam  to  01am  "  (Ps.  sc.  2),  from  age  to  age.  The  unit  of  measurement  is  the  change  in  nature 
produced  by  the  Word,  and  the  number  and  order  of  these  changes  and  successions  is  the  great 
matter  of  revel.ntion.  "Not  ?u>to  long,"  as  Delitzsch  well  says,  "but  Tiow  many  times  God 
created,"  is  the  essential  idea  intended  to  be  set  forth.  There  is  no  absolute  standard  either  of 
time  or  space.  An  hour,  regarded  as  blank  duration,  has  no  more  reality  than  an  unrelated 
inch  or  foot.  Since,  then,  an  outside  measured  time  is  one  of  the  things  created,  it  cannot  be  the 
measure  of  creation  itself. 

But  again  the  vision  changes,  and  lo,  a  new  heavens  and  a  new  earth.  The  old  rakia  has 
passed  away,  and  a  new  firmament  appears,  with  its  sun,  moon,  and  stars.  They  are  lights  in 
the  heavens  (nmsis).  So  the  seer  calls  them, — lights  of  greater  and  of  lesser  splendor.  He 
does  not  speak  of  them  as  globes,  or  solid  bodies,  according  to  the  ideas  derived  from  our  modern 
astronomy,  of  which  he  had  no  knowledge,  no  conception,  and,  if  we  may  trust  the  simplicity 
and  silenca  of  the  account,  no  revelation.  They  were  to  him  simply  lights  in  the  firmament, 
and  mithing  more;  even  as  to  us,  with  all  our  science,  they  are  still  but  images  in  our  near 
heavens, — optical  ajipearances  comparatively  close  by  us,  though  made  by  a  far-oft'  causality. 
Such  a  statement  may  not  seem  easy  or  natural  to  some  minds  afieoted  by  certain  scientific  pre- 
judgments ;  but  that  does  not  prevent  its  being  literal  fact.  The  sun  we  see  is  simply  an  appear- 
ance. These  heavenly  lights,  as  they  are  reflected  and  refracted  in  our  near  atmospherical  sky, 
or  rakia,  are  just  as  much  images  as  the  spectram  that  is  artifioally  cast  in  the  astronomer's  observ- 
atory. Their  ruling  or  dominion,  as  mentioned  Gen.  i.  16,  is  not,  primarily,  a  physical  or  dy- 
namical [lower  (though  this  may  be  included  in  the  language  when  science  discovers  it),  but  a 
time-regulating,  and,  in  this  way,  a  life-regulating  dominion.  As  lights  tn  this  earth,  the  only 
point  "f  view  in  which  they  are  earliest  regarded,  the  seonic  date  of  their  appearance  is  all  that 
is  given  in  this  creative  vision,  whilst  their  antecedent  materiality  in  time,  as  well  as  their  remote 
causality  in  space,  are  left  to  the  inference  of  human  reason,  and  the  discoveries  of  human  science. 
The  one  of  these  ideas,  namely,  that  the  material  origin  of  the  sun  and  stars  dates  from  the 
earliest  creative  period,  antecedent,  remotely  antecedent,  perhaps,  to  their  appearance  in  our 
terrene  firmament,  is  commonly  received  without  diflicnity,  and  seems  to  be  demanded  by  the 
literal  consistency  i>f  the  account  itself.  It  has  never  been  maintained  that  the  matter  of  the 
sun  was  created,  or  even  organized,  on  the  fourth  day.  This  being  so  held  in  respect  to  the 
remote  time  origin  of  this  firmamental  light,  there  is  really  no  more  difficulty  in  regarding  in  a 
similar  manner  that  distant  power,  or  entity,  in  space  with  which  the  pi lenoinemm  is  connected. 
Both  are  extra  visionem;  both  lay  equally  on  the  outside  in  this  account  of  the  fourth  d:iy  liav. 
ing  relation  only  to  the  phemimenal  changes  which  took  place  in  our  earth  or  its  near  surround  ■ 
!ng  atmospherical  heavens.  The  connection  between  this  light  in  the  celestial  mirror,  and  a  vast 
sody  95,000,000  miles  distant,  was  left  to  the  progress  in, knowledge  to  be  made  by  the  human 
faculties  which  God  meant  should  he  exercised  in  such  discoveries.  We  see  in  this  a  reason,  it 
may  be  reverently  said,  why  the  time  element,  especially  as  order  of  sueces-ion,  enters  so  much 
more  into  the  creative  account  than  any  revelation  in  sp  ice.     The  rehitive  distances  and  magni- 


152  SPECIAL   INTRODUCTION  TO  THE  FIRST   CHAPTER  OF  GENESIS. 


tinles  of  the  worlds  lie  more  within  the  range  of  human  knowledge;  the  ages  or  periods  of  th« 
ko8mos,  involving  as  they  do  the  supernatural,  are  almost  whoUy  beyond  it.  "  By  faith  we  under 
stand  that  the  worlds  (the  almvic  or  time  worlds)  were  framed  (put  in  order,  Kcn-ijfjriVSai)  by  the 
Word  of  God,"  Heb.  xi.  3.  Scieace  can  never  get  out  of  the  natural  as  a  fixed  course  of  thingo 
once  established  and  now  continuing,  of  which  it  may  be  said  -js  tiii,  ''  and  it  was  so,"  or  became 
firm.  She  can  never  attain  to  the  supernatural,  and  therefore  it  is  that  slie  has  ever  had  mora 
t'j  do  with  the  space  than  with  the  time  process,  witli  things  as  they  are,  than  as  they  came  to 
be.  The  ten  times  repeated  way-yomer  (and  God  said),  the  mighty  utterances  of  "  Him  whose 
outgoings  are  of  old,  from  the  days  of  eternity  "  (Mic.  v.  1),  the  six  great  evolutions  in  the 
earth's  genesis,  no  science  could  ever  determine,  or  hope  to  determine ;  although,  "  from  tha 
things  that  are  yet  seen,"  or  from  footprints  that  are  left  of  those  "outgoings,"  siie  might  inter, 
in  general,  that  the  earth  bad  a  vast  antiquity,  immeasurable  by  any  computations  drawn  from 
present  astronomical  arrangements. 

And  so  we  might  proceed  throu;;h  all  the  subsequent  pictorial  stages  in  the  su|iposed  visioo 
process,  but  reverence  would  require  us  to  stop  with  what  is  sufficient  to  give  an  intimation  of 
the  probable  method  of  revealing.  It  closes  with  the  appearance  of  man,  the  divine  iii-e<ence 
in  the  contemplation  of  the  completed  worlv,  and  the  solenm  benediction,  as  it  is  now  heard  ris- 
ing to  the  superlative  in  the  utterance:  "all  good,"  nsn  3ia,  "exceeiling  good."  Thus  "the 
Heavens  and  the  Earth  are  finished,  with  all  their  hosts,"  as  these  appeared  in  the  optical  firm- 
ament tliat  bounded  the  seek's  view,  as  it  does,  in  strictness,  all  human  vision.  Science  claims 
to  have  pierced  beyond  it, — to  have  thrown  back  the  flammantia  mcmia  mundi,  and  to  liave 
brought  tlie  far-off  nigh.  All  that  she  has  yet  discovered,  liowever,  is  relative  distance, 
magnitude,  motions,  dynamical  laws,  and  mathematical  latios.  She  has  constructed  a  splendid 
orrery  in  the  heavens ;  but  in  all  that  relates  to  life,  and  rationality,  and  spiritual  being,  the 
skies  are  as  silent  as  of  old.  They  still  ^hiit  us  in, — onr  earth  and  near  surrounding  optical 
heavens.  Of  their  real  hosts  we  know  no  more  than  God  has  seen  fit  to  reveal  to  us  in  other 
ways.  Of  anything  above  man,  or  lieyond  man,  we  have,  from  science,  no  greater  facilities  of 
conception  than  belonged  to  David,  or  Daniel,  or  Pythagoras.  Number,  motion,  space  relations, 
optical  clianges,  serving  as  diagrams  for  the  exposition  of  mathematical  ideas, — these  are  all  we 
tee  in  the  heavens,  all  we  kmw.  It  is  indeed  much,  scientifically,  but  it  adds  little  or  nothing 
to  our  knowledge  of  substantial  being.  For  this,  in  all  beyond  our  earth,  we  are  as  much 
dependent  on  revelation,  or  on  the  imagination,  as  the  first  recipients  of  the  creative  vision. 

It  is  generally  admitted  that  the  language  used  in  reference  to  the  fourth  day  is  phenomenal, 
but  a  careful  study,  we  think,  will  discover  that  this  feature  exists,  more  or  less,  throughout, 
making  it  all  the  more  easy  to  receive  the  vision  theory  of  its  inspiration.  It  is  "  by  faith  in  the 
thingn  unseen,'"  as  defined  in  a  later  Scripture  (Heb.  xi.  1,  3),  or  faith  in  the  raou/ifra,  as  distin- 
gnishi'd  from  the  ipmvnueva,  "that  we  understand  (mnififv,  perceive  intellectually)  that  the  worlds 
(the  ah.wti)  were  put  in  order  by  the  Word  of  God,  so  that  the  things  that  are  seen  (phenomena) 
were  made  from  things  that  do  not  appear"  (ex  inuisihiUUis  visibilia  fierent).  But  the  earlier 
revelation  in  Genesis  is  made  through  the  seme,  and  to  the  sense,  primarily,  leaving  to  the  later 
faith,  and  to  snience  as  employed  by  it,  to  divine  a  priori,  or  to  discover  by  induction,  the  more 
interior  causalities,  or  the  more  remotely  distant  powers  which  these  primary  universal  plien- 
oinenii  rejiresent. 

With  tlie  science,  however,  of  this  ohl  narrator  we  have  little  to  do.  Fi>r  the  purposes  of 
interpretation  all  that  is  necessary  to  he  inaint.'iiiied  is  the  subjective  trutlifulne^^s  and  consistency 
of  tlie  picture.  It  was  not  a  theory,  not  a  fancy,  or  a  guess, — much  less  a  desiiined  forgery. 
Buch  sights  were  seen,  such  voices  were  heard,  by  some  one  in  the  early  time,  and  he  has  most 
faithfully  and  grajdiicnlly  narrnted  them  to  us.  The  style  bears  the  strongest  testimony  to  this. 
It  carries  the  internal  evidence  that  it  is  a  telling  from  the  eye,  whether  the  outward  or  the 
inward  eye,  ratlier  than  from  the  ear,  C'alling  it  a  dream,  or  a  vision,  does  not  detnict  from  ite 
lignilicance  or  its  glory.  But  we  are  not  (concerned  with  that  here.  The  view  tjikeii  of  the 
protable  subjective  jirocess  is  simply  in  aid  of  interpretation,  wlii(di  is  nothing  more  nor  lest 
than  getting  at  the  true  conception  ot  the  writer  from  the  language  employed,  whether  tha^ 


FART   v.— HOW   WAS  THE   CkEATIVE   HISTORY   REVEA-EU .'  15j 

language  %ra8  the  effect  or  the  c;iuse  of  such  conce|)tion.  The  absolute  truthfulness  of  ttt 
account,  or  nf  tliat  wliich  it  represents,  presents  another  question.  This  is  connected  with  tlie 
absolute  verity  of  the  Holy  Scripture  in  general,  as  grounded  upon  its  whole  external  and 
internal  evidence. 

We  have  already  alluded  to  the  analogy  of  prophecy.  If  the  vision  theory  is  in  liarraonj 
irith  the  beat  view  of  prophetical  inspiration,  as  sanctioned  by  so  many  passages  of  Scripture,  it 
is  still  more  demanded  in  the  present  case  ;  since  the  future  is  not  so  sharply  divided  from  th 
present,  as  the  present  and  the  future  both  from  the  ante-creative  past.  In  both  the  propheti 
and  the  creative  representation  words  may  t\)rm  a  part  of  the  vision,  as  res  gestm,  whilst  the 
general  narrating  language  is  that  which  is  prompted  by  the  vision.  In  such  case,  though  called 
the  writer's  own  language,  it  is  none  the  less  the  language  of  revelation,  and  none  tlie  less  may 
the  Scripture  that  records  it  be  said  to  be  verbally  inspired.  Ihe  sights  seen,  the  voices  heard, 
the  emotions  aroused,  are  just  those  adapted  to  bring  out  the  very  words  the  seer  actually  uses, 
and,  in  both  cases,  the  very  best  words  that  could  have  been  used  for  such  a  purpose.  Hence 
we  may  truly  say  it  is  the  language  of  the  divine  inspirer  as  well  as  that  of  the  human  narrator. 
The  description  being  given  from  the  bare  optical,  rather  than  from  any  reflexive  scientific  stand- 
point more  or  less  advanced,  becomes,  on  this  very  account,  the  more  vivid  as  well  as  the  more 
universal.  It  is  a  language  read  and  understood  by  aU.  What  lies  behind  it  will  be  conceived 
according  to  the  state  of  knowledge,  true  or  false.  We  may  confess  the  inadequacy  of  such 
language,  not  because  better  could  have  been  employed,  or  other  words  could  have  done  as  well, 
but  because  the  best  words  which  the  inspired  mind  can  use,  or  the  uninspired  njind  receive, 
necessarily  fall  short  even  of  the  vividness  of  the  vision  reality,  and  still  farther  short  of  the 
ineffable  truth  which  that  vision  represents.  Any  use  of  scientific  language,  whether  the  Ptol- 
emaic, or  the  Newtonian,  or  that  of  a  thousand  years  hence,  would  be  still  remote  from  this 
ineffable  truth,  whilst  it  would  be  a  seeming  endorsement  of  its  absolute  accuracy.  Indeed,  the 
language  may  be  rightly  said  to  be  inspired,  though  no  words  at  all  are  used,  or  even  wlien  the 
inspiration  itself  may  be  pure  vision,  or  even  pure  emotion  elevating  tlie  thoughts  and  concep- 
tiou'^.  In  either  case,  the  words  which  are  the  result  aie  God's  words,  the  last  best  product  of 
the  inspiring  power,  all  the  more  vivid  and  emotional  in  tlie  reader  from  the  very  fact  of  their 
having  come  through  such  a  process  of  spiritual  chemistry  (as  we  may  call  it)  in  the  real  human 
life  and  human  emotion  of  the  inspired  medium.  In  this  way  ;dl  the  words  of  the  Holy  Scripture 
are  inspired  words, — "  pure  words,  as  silver  tried,  purified  seven  times,"  Ps.  sii.  7. 

Whatever  be  the  human  faculty  employed  as  the  medium,  whether  it  be  the  understanding 
elevated  and  purified  by  a  divine  emotion,  or  a  vivid  imaiinn  power  supernaturally  aroused  in 
a  state  of  trance  or  ecstasis,  or  simply  a  holy  and  truthful  human  memory,  the  words  resulting, 
have  passed  through  a  refining  process  in  which  they  carry  with  them  the  divine  truth,  not  as  a 
mere  mechanical  massage,  but  in  all  the  vividness  and  fulness  of  the  human  conception.  Thus 
they  are  divine  words,  although  at  the  same  time,  most  human.  We  may  therefore  study  them 
with  confidence.  They  are  not  arbitrary,  and  open  to  disparaging  criticism,  except  as  to  their 
textual  accuracy.  Human  as  the  language  of  the  Bible  is,  it  is  stiU  God's  medium,  and  we  can 
never  exhaust  its  meaning.  The  process  of  learning  from  it,  therefore,  must  be  the  reverse  of 
that  by  which  it  is  communicated.  It  is  a  going  back,  up  the  stream,  and  towards  the  fountain- 
head.  Through  the  words  of  the  inspired  writer  we  get  at  his  images,  from  these  we  ascend  to 
his  thoughts  and  their  inspiring  emotions,  and  in  these,  again,  the  soul  draws  nigh  to  that  higher 
life  and  verity  of  which  the  inspired  conception  is  the  best  human  representative. 

Words  suggesting  images,  or  images  suggesting  words:  the  first  would  be  called  the 
objective  method  (whether  such  words  were  miraculously  articulated  to  the  ear,  or  whispered 
to  the  mind),  and  yet  it  is  not  easy  to  see  why  it  would  not  be,  to  a  certain  extent,  as  subjec- 
tive as  the  other, — since  in  both  cases,  the  imperfect  human  conception,  whether  of  words  or 
things,  or  of  words  or  images,  must  make  a  necessary  part  of  the  revealing  process.  In  this 
objective  view  there  remains,  in  all  its  force,  the  great  difficulty  arising  from  those  passages  in 
which  God  is  represented  as  speaking,  calling,  naming,  &c.  We  are  compelled  to  take  it  as  an 
internal  articulate  speaking,  in  the  Hebrew,  or  in  some  other  language,  or  else  to  hold  that  there 


154  SPECIAL  INTRODUCTION  TO   THE   FIRST   CHAPTER  OF  GENESiS. 

IB  in  the  account  a  mixture  of  the  figurative  and  the  literal  style.  In  the  subjective,  or  visioc 
view,  the  diflSculty  vanishes;  and  this  is  a  great  argument  in  its  favor.  In  vision,  one  part  is  ai 
.'CmI,  tliat  is,  as  much  seen  and  heard  by  the  seer,  as  the  other.  A  great  power  dividing,  a  great 
voice  speal<ing,  a  great  presence  surveying  the  efl'ects  produced  and  pronouncing  it  good,  are  al 
represented  tn  his  ecstatic  consciou-ness,  and  he  rehites  it  just  as  it  was  beheld  and  heard.  Thus, 
too,  there  vanishes  all  tliat  ditfloulty  which  so  much  perplexes  Delitzsch  (see  p.  86)  in  respect  to 
the  particular  language  employed.  It  was  the  seeb's  own  language,  whether  the  Hebrew,  or 
Hny  older  tongue. 

If  it  be  said  that  speech  or  "Word,  as  thus  used,  denotes  something  more  than  mere  articulate 
language,  it  may  readily  be  admitted.  This  is,  in  fact,  the  substance  of  the  distinction  made  by 
Parens  (Comment.  Gen.  p.  91)  and  many  others,  ancient  and  modern,  between  the  'cerium  essen- 
tiale,  and  the  son-us  evanidua  ex  ore  Dei  non  procedens.  It  is,  however,  something  more  real  than 
a  comparison.  Nature  as  a  motion,  a  pulsation,  a  continued  throbbing  energy  in  time  and  space, 
may  well  be  called  an  utterance,  and  the  primal  power  by  which  it  is  commenced  and  prolonged, 
a  Word  going  forth.  Without  any  figure,  it  is  an  articulating  voice  in  the  great  cosmical  medium, 
even  as  our  human  voice  sounds  through  the  prolonged  undulations  of  the  terrestrial  atmosphere. 
It  may  be  conceived  as  spoken,  and  at  the  same  time  as  continually  responding  to  the  primal 
utterer,  thus  constituting  the  verbum  essentvile  of  wliich  the  vision  voice  {imago  vocis,  Heb. 
ip  na),  as  uttered  in  human  language,*  may  be  regarded  as  the  representative.  It  is  like 
the  essential  day.  or  cycle,  of  which  the  phenomenal  solar  cycle  is  tlie  type.  If  such  a  mode  ol 
interpretation  Is  good  for  the  one  case,  what  right  has  any  one  to  deny  its  fitness  in  the  other? 
Whatever  be  the  smaller  scale  of  representation,  there  must  be  harmony  and  analogy  in  the 
things  represented.  There  must  not  be  a  transcending  vastness  in  the  one  direction,  and  a 
narrowness  out  of  all  proportion  in  the  other.  The  inefi'able  voice,  the  inelfable  work,  the  ineffable 
rest,  demand  as  their  fitting  accompaniment  the  ineffable  evening  and  morning,  making  the 
ineffable  day. 

Thus  regarded,  Gen,  i.  is  an  apocalypse  of  the  great  past,  even  as  the  revelation  to  John  in 
Patmos  is  an  apocalypse  of  the  great  future.  Had  the  latter  not  used  the  first  person  in  stating 
what  he  saw  and  heard,  we  should  none  the  less  have  regarded  it  as  a  vision.     It  has  tlie  vision 

♦  Metaphors  in  other  writings  are  for  ornaments  or  for  rhetorical  impression.  Such  language  in  Scripture  has  a  highei 
use.  It  is  t  o  express  ineifable  truths  (or  vivid  emotions  in  view  of  such  truths),  for  which  other  modes  of  speech  are  inade- 
quate. "  2'heir  It'ru  hath  gone  out  to  the  ends  of  the  world"  Ps.  xix.  5.  D^lp— the  LXX.  have  rendered  it  their  voice, 
(^oyyos)  their  sound,  whether  reading  cblp,  or  regarding  1p  here  as  equivalent  to  it  in  the  expression  of  protonged  utter- 
ance. Synimachus,  ti\os;  Vulgate,  sonus.  It  suggests  the  old  idea  set  forth  in  the  Orphic  or  Pythagorean  myths  of  the 
music  of  the  spheres,  and  wliich  appears  in  the  Hieronomian  or  Vulgate  Version  of  Job  xxxviii.  37,  concentum  cceli  (the 
song  or  harmony  of  heaven),  where  523  is  taken  in  its  other  and  more  usual  sense  of  cithara  or  harp.  Ip,  in  Ps.  xix.  6, 
may  be  also  rendered  a  measuring  tine,  or  even  a  wriiing  (Limen  —  Schriftzvge'),  according  to  Calvin  and  Cocccius  (see 
Hupfeld).  This  would  correspond  to  the  opening  language  of  the  Psalm,  n^"^BDB  C^nlU  ,  "  the  heamns  are  telling,"  which 
may  also  be  rendered  jjic^urmf/,  describing  (~ED  ,  primary  sense,  scatpsit,  scripsit),  "and  the  firmament  declareth  (T^J?:) 
\is  handy  work,"  literally  the  work  of  his  fingers.  What  follows  is  in  exquisite  harmony  with  the  same  idea  :  "  Day  xinto 
Day  (we  think  of  the  great  days)  uttereth  speech  (poureth  it  out),  and  night  unto  night  showeth  knowledge," —  niin*^ ,  primary 
sense,  e^flavit — whence  the  sense  pronuntiavd,  fortasse  prirprie,  as  Gesenius  says,  de  rebus  arca?iis— that  is,  breathes  forth 
knowledge,  whispers  knowledge,  (compare  "SI  "j'Bir  ,  Job  xxvi.  14),  and  hence  the  sense  of  the  cognate  Arabic  ,^^m 

to  reveal  mysteries.    It  is  a  tjausccnding  or  inetfable  voice  :  "  No  speech— no  voice  (that  is,  no  audible  voice)— and  yet,  their 
line  has  gone  out  to  the  ends  of  tiie  world."     It  vil,ratcs  through  all  space. 

Compare  also  Flosea  ii.  22,  where  there  are  the  same  thouglits  and  images.  Nature,  through  all  her  departments,  ii 
represented  as  listening  for  the  divine  voice,  and  responding  to  it,  whiUt  God  is  represented  as  listening  to  its  petitions  : 
"  I  will  hoar,  saith  the  Lord,  I  will  hear  the  hoiivons  (the  skies  or  clouds),  and  the  heavens  shall  hour  the  earth,  and  the 
earth  shall  hear  the  com,  and  the  wine,  and  the  oil,  and  they  shall  hear  Jezreel."  It  describes  the  ordinary  course  of  hi« 
providnnr:c  as  one  continuous  chain  of  utterances  and  rosponses.  God  listens  to  the  heavens  petitioning  for  the  rain,  that 
they  m;iy  send  it  down  upon  the  petitioning  earth,  that  the  earth  mny  transmit  its  influonoe  to  the  petitioning  corn  and 
oil,  that  they,  in  turn,  may  supply  the  wants  of  Jcjrcel.  So  the  Chaldee  Targum,  with  Rashi  and  the  Jewish  commontatore 
generally  :  "  I  will  hear  and  command  the  heavens,"  &c.  It  is  not  a  broach  of  nature,  like  the  miracle  used  as  a  sign  or 
nttestation,  but  the  divine  proceeding  in  the  general  providence  made  up  of  all  particulnr  providences.  It  is  the  constant 
living  Word,  'O  \6yot  fii-  kiii  eVepY"!'.  "  'ho  quick  and  powerful  word,"  penetrating  all  the  recesses  of  nature,  yet  breaking 
no  law,  pwsing  over  no  link.  It  Is  all  law,  all  nature  still,  through  all  the  length  of  the  mighty  chain,  and  yet  the  Word 
of  God,  as  distinct  and  sovereign  as  when  it  first  went  forth  in  creation.  Science  is  atheistical  until  she  acknowledges  thu 
doctrine  of  the  Logos  in  nature,  not  as  a  metaphor  merely,  but  as  the  most  vital  and  most  important  of  bu  pbyrioai 
tantha. 


PART   v.— HOW   WAS  THE  CREATIVE   HISTORY   REVEALED  y  15^, 


style  in  its  mystic  numbers,  its  solemn  repetitions,  its  regular  successions  of  voices,  seals,  and 
vials.  There  is  not  so  much  of  this  in  Genesis,  but  there  is  a  great  deal  that  reminds  us  of  it  in 
the  regular  dividings  and  namings,  in  the  sublime  enunciations,  in  the  p.irallelism  of  day  and 
night  successions  so  constantly  given  in  the  same  language,  in  that  rhythmical  movement  which 
ever  seems  more  or  less  an  accompaniment  of  the  ecstatic  condition,*  in  the  heraldic  annonnco- 
ment  of  an  established  order  (la-^n-'l),  like  a  responsive  amen  succeeding  each  new  going 
forth  of  the  Wi>rd,  and  in  the  solemn  benediction  at  each  close,  until  the  great  finale,  where  it 
is  all  declared  good, — "very  good."  Another  resemblance  is  in  the  time  aspect.  In  Genesis  &r 
in  Revelation  tljere  is  the  same  impression  of  a  strange  chronology  that  cannot  be  measured  bj 
any  historical  or  scientific  scale  out  of  its  own  movement.  It  is  like  distance  in  a  picture.  It 
is  there,  but  we  cannot  bring  it  either  into  miles  or  inches.  It  has  succession ;  height  appears 
beyond  heiglit,  but  there  is  no  estimating  the  valleys,  the  immense  valleys,  it  m.ay  be,  that  lie 
between.  In  view  of  all  this,  it  might  be  said,  on  the  other  hand,  that  had  the  author  of  Gen.  i. 
nsed,  like  John,  the  first  person  directly,  it  would  have  made  little  or  no  diflference  in  the  style 
of  the  narrative,  or  in  the  pictorial  eftect  produced  by  it. 

This  analogy  between  the  opening  and  closing  portions  of  Scripture  may  be  carried  through 
out.  As  the  scenic  or  vision  view  in  the  prophetic  picture  does  not  warrant  us  in  regarding  iv 
as  .scene  merely,  or  do  away  with  the  idea  of  a  great  reality  lying  behind,  so  neither  does  such 
a  vision  theory  of  the  creative  account  detract,  in  the  least,  from  a  like  reality  in  the  great  past, 
and  of  which  such  vision  was  the  most  fitting  representative  to  our  limited  powers  of  conceptiou 
as  well  as  to  our  ever  imperfect  science  regarded  as  ever  falling  short  of  the  ultimate  facts  of 
origin,  whether  called  creative  or  purely  pliysical.  We  may  suppose  it,  therefore,  chosen  on  thi« 
very  account,  as  not  merely  the  best,  but  the  only  way  in  which  the  ineffiible  facts  might  bt' 
made  shadowly  conceptual  to  the  human  soul.  Still,  the  fact,  whether  we  rightly  conceive  ii 
or  not.  is  in  the  representation,  and  he  who  takes  the  two  as  in  all  respects  identical,  or  reduces 
them  to  the  same  measurement,  has  the  essential  faith,  only  he  should  not  condemn  as  heretical 
)r  unscriptnral  the  one  who  preserves  tlie  same  ultimate  facts  but  interprets  the  representatioD 
of  them  on  the  vaster  and  remoter  scale. 

In  most  cases,  however,  it  is  not  diiBcult  to  separate  between  what  we  have  called  the  mods 
of  representation  and  the  ineffable  truth  (believed,  though  in  a  great  degree  unknown,)  that  lies 
back  of  it.  We  read,  for  example,  in  Genesis,  that  God  "  formed  man  in  his  own  image."  Now, 
none  bnt  the  grossest  gnosticizing  heretics  have  regarded  this  as  a  T^Aastio /or7nation  of  clay  into 
an  outward  molded  likeness.  So  also  when  we  are  told  that  "  God  ireathed  into  man's  nostrils 
the  breath  of  life,"  the  representation  is  most  clear  and  perfect ;  we  have  a  distinct  image  of  a 
divine  mouth  breathing  into  the  as  yet  inauimate  human  nostril ;  there  is  something  very  tender 
in  it,  denoting,  as  Lange  poetically  says,  the  Father  of  Spirits  awaking  man  to  existence  with  a 
kiss  of  love ;  but,  after  all,  the  mind  goes  back  of  the  representation  in  both  these  cases.  The 
mere  language  is  transcended  even  by  the  mystery  of  the  human  physical  life  as  expressed  in  the 
one  instance,  much  more  so  by  that  of  the  rational  or  spiritual  life  as  set  forth  in  the  other. 
Now  there  is  nothing  to  forbid — in  fact,  there  is  everything  to  require — a  similar  mode  of  inter- 
pretation when  it  is  said  "God  formed  man  from  the  earth,"  or  out  of  the  dust  of  the  earth. 
The  image  is  similar  to  that  employed  in  the  other  cases,  and  we  may  suppose  that  the  seek 
hehehJ,  even  as  the  r^&Aev conceives,  a  plastic  formation,  a  mold,  shaped  but  inanimate,  beginning 
to  move  under  a  pneumatic  inspiration;  but  the  thoughtful  mind,  again,  goes  back  to  something 
beyond  it.  It  is  helped  by  this  picture,  but  it  does  not  rest  in  it.  It  finds  little  or  no  difficulty 
in  taking  this  coming  "from  the  earth,"  or  this  being  "formed  from  the  earth,"  as  denoting  a 
divine  process  in  nature,  resembling  the  other  processes  similarly  represented  in  this  wonderful 
account  {see  Remarks,  p.  135  on  Ps.  cxxsis  15)  It  is  a  mode  of  setting  forth  the  contrast  between 
aoul  and  body,  between  the  physical  and  the  rational,  the  animal  and  the  pneumatical, — one  from 
the  divine  life  and  the  divine  spirit,  the  other  from  nature, — "from  the  earth  earthy  "  (tV  y^i 

*  See  this  exemplified  in  the  Visions  of  Balaam,  Nymb.  xxiii.,  xxiv.,  and  in  the  prophetical  Scriptures  generally.  Ii 
may  not  be  easy  to  explain,  but  it  is  a  fact  of  deep  significance,  that,  in  all  high  or  ecstatic  states  of  soul,  there  is  this  tend 
«nc7  to  rhythmical  motion  ami  >'***>rance. 


156  SPECIiL   INTRODUCTION   TO   THE   KIKST   CHAPTER   OF  GENESIS. 

}(oiK<>s,  1  Cor.  XV.  47),  even  as  the  plants  and  the  animals  came  originally  from  the  e;irth  and 
the  waters.  Time  is  not  given  us  here,  whether  long  or  short.  All  that  we  have  is  the  fact 
that  hy  some  process  (necessarily  involving  some  idea  of  causality,  succession,  and  duration,)  the 
human  body  was  brought  from  tlie  earth, — or  that  thus  the  human  physical,  coining  from  th« 
lower  physical  (from  the  lowest  parts  of  the  earth,  Ps.  cxxxix.  15),  and  through  the  connecting 
links,  types,  or  molds,  as  carried  upwards  by  the  divine  formations,  was  at  last  brought  into  the 
state  in  which  it  was  prepared  to  receive  that  divine  inspiration  wliich  alone  constitutes  the 
tpeciea,  and  makes  it  man.  Thus  the  true  creation  of  man,  as  man,  was  an  inspiration.  The 
primus  homo  was  the  first  man  thus  inspired,  and  who  became  the  progenitor  of  the  species. 
The  first  Adam  was  made  by  the  divine  life  raising  the  physical  or  animal  into  the  rational 
The  second  Adam  represents  a  higher  inspiration,  elevating  the  rational  human  to  a  closer 
union  with  the  divine.  Such  is  the  analogy  of  the  Apostle.  Christ  elevates  the  human,  evec 
as  the  first  human,  "by  the  inspiration  of  the  Almighty,"  is  the  uplifting  of  the  merely  animal 
or  physical  that  lay  below.  The  second  mystery  is  the  greatest,  and  our  belief  in  it  should  take 
away  any  wonder  or  difficulty  that  may  attend  the  first. 

Again,  in  that  mysterious  account.  Gen.  ii.  21,  had  it  been  said:  "And  I  saw  the  man  cas» 
into  a  deep  sleep,  and  lo,  the  Lord  God  took  from  him  a  rib,"  &c.,  we  would  have  recognized 
the  vision  style,  and  separated  itumediatelv  between  the  representation  and  the  ineftable  fact 
involving  the  ineffable  process  through  which  the  female  nature  was  originally  divided  from  the 
one  generic  humanity.  AH  this  is  intimated  in  that  mysterious  language  of  the  first  chapter 
(ver.  27}  of  which  this  may  be  regarded  as  the  scenic  representation,  or  filling  out  of  tlie  picture: 
"So  God  created  man  in  his  own  im.ige,  in  the  image  of  God  created  he  him,  miile  and  female 
created  he  them.''''  The  him  and  the  them,  the  inx  and  the  crs,  are  one  generic  being,  oi,e 
creation.  This  is  given  to  us  in  the  first  language.  There  is,  however,  necessarily  a  derivation 
in  the  process,  not  menti'ned  in  the  first,  but  repre.'^ented  to  us  in  the  second  and  more  graphic 
picture.  Here,  too,  if  any  one  is  inclined,  or  feels  himself  compelled  to  take  the  fact  and  the 
scenic  representation  of  it  as  identical,  he  has  the  essential  faith,  and  the  essential  dogma,  woman 
derived  from  man  ;  but  why  should  we  find  difficulty  iji  adopting,  in  this  case,  a  mode  of  inter- 
pretation whi-h  we  not  only  find  easy  hnt  even  regard  as  demanded  in  the  two  first-mentioned 
cases  of  the  image  and  the  inbreathing? 

Again — let  ns  take  Gen.  ii.  19:  "And  out  of  the  ground  God  formed  every  benst  of  the  field, 
&c.,  and  brought  them  unto  Adam  to  see  what  he  would  call  them,  &c. ;  and  Adam  gave  names 
to  all  cattle,  and  to  every  fowl,  and  to  every  beast  of  the  field."  This  has  nothing  of  the  myth- 
ical ifi  its  style.  As  literal  narration  it  has  a  difficulty,  but  this  consists  chiefly  in  its  strangeness, 
which  is  wholly  a  matter  of  sense  conception,  whilst  there  is  nothing  in  it,  even  as  thus  taken, 
to  ott'end  the  reason  or  a  rational  faith.  That  God  sliouhl  thus  teach  the  first  man  hy  bringing 
■suggestive  oljjects  before  him,  even  as  a  father  teaches  his  cliild  the  letters  of  the  alpliabct,  is  in 
perfect  harmony  with  the  best  view  we  can  form  of  the  providential  and  the  supernatural,  if 
these  ideas  are  tn  be  admitted  at  all.  When  the  account,  however,  is  regarded  as  a  vision,  or  a 
picture,  all  difficulties  vanish,  whether  in  regard  to  the  style  or  the  matter.  As  an  objective 
narration,  it  would  seem  to  represent  a  second  creation  of  animals  for  this  special  purpo-e  ;  as 
something  given  in  vision,  it  sets  itself  wholly  free  from  the  necessity  of  any  such  inference.  It 
Ix'comes  similar  to  the  trance  vision  of  the  animals  as  seen  by  Peter,  Acts,  xi.  5,  6.  L 
is  the  method  of  revealing  to  us  that  there  is  an  ineftable  mystery  in  language,  that  man  wag 
led  into  it  by  the  divine  guidance,  or  that  the  superhuman  is  demanded  to  account  for  its  origin 
AS  the  signijirnnt  naming  of  tilings  and  ideas  in  distinction  from  those  mere  animal  cries  of  the 
sense  from  which  snme  wotild  derive  it.  Language  is  required  for  the  invention  of  language,  if 
regarded  as  merely  human,  and  that  involves  a  paradox.  Some  divine  or  supernatural  power, 
therefore,  must  liave  helped  man  in  his  first  iiamings  and  olas-ifyings.  Such  is  the  conclusion 
of  tLe  profoundest  philological  science,  and  such  is  tlio  teaching  of  the  Scriptures. 

Hew  far  this  is  to  be  carried  must  be  determined  by  intrinsic  evidence.  We  are  not  to  resort 
to  It  merely  to  escape  difficulties.  The  snljer  question  is,  whether  the  scenic  representation,  oi 
•he  vision  theory,  is  in  harmotiy  with  the  style  of  Scripture  as  employed  in  other  cases  wher« 


VABT   v.— HOW   WAS  THE   CREATIVE   HISTORY   REVEALED?  151 

transcendent  facts  are  set  forth,  and  whether  there  is  that  in  the  very  thought  and  aspect  of  the 
passage  which  favors  the  idea.  We  know  tliat  the  great  future  transition  from  the  present 
irorlil,  alwv  or  01am.  to  the  alav  or  world  to  come,  is  thus  set  forth,  and  it  may  be  deemed  in 
accordance  with  the  analofry  of  Scripture,  that  the  origines  or  great  beginnings  of  the  present 
01am,  as  it  proceeds  from  those  that  are  past  (un-o  tuv  alosvaw^  Eph.  iii.  9 ;  Col.  i.  26 ;  1  Cor.  i  L  7), 
ibould  be  given  to  ub  in  a  similar  apocalrntic  lorm 


GENESIS, 


OH   THE 


FIRST   BOOK    OF   MOSES 


FIRST  PERIOD. 

The  Genesis  of  the  World  and  of  the  Primitive  Time  of  the  Human  Race,  as  the 
Genesis  of  the  Primitive  Religion  until  the  Development  of  Heathendom,  and 
ol  its  Antithesis  in  the  Germinating  Patriarchalism,     Ch.  I. -XL 


FIRST    PART. 


THE    GETfESIS    OF   THE    WORLD,   OF    THE  ANTITHESIS  OF  HEAVEN  AND  EARTH,  AND 
OF  THE  PRIMITIVE   MEN.     Ch.  L  and  II. 

FIRST    SECTION. 

The  Heavm,  the  Earth,  and  Man.     The  Creation  and  the  World  in  an  Upward  Series  of  Phyiieal  and 

Generic  Development.     Universaliatic. 


Chapter  I.-IL  8. 
A.— The  Antithesis  of  Heaven  and  Earth,  the  Symbol  of  all  Religion. 

1  In  the  beginning  God  created  the  Heavens  and  the  Earth. 

B. The  Three  First  Creative  Days.  The  Great  Divisions  (by  means  of  Light,  Heat,  and  Chemical  Affinity), 

or  the  Three  Living  Contrasts :  Light  and  Darlmess  (or  the  Darli  Spherical  Material) ;  the  Athena. 
Waters  (or  the  Vapor-Form)  and  the  Earthly  Waters  (or  the  Fluid  Precipitate) ;  the  Water  Proper  and 
the  Land.  The  nearest  Limit  of  these  Divisions :  the  Vegetable  World  as  a  Symbolic  of  Commencing 
Life  analogous  to  the  Result  of  the  Three  Last  Creative  Days  in  the  Appearing  of  Man, 

2  And  the  earth  was  without  form,  and  void ;  and  darkness  was  upon  the  face  of  the  deep. 

3  And  the  Spirit  of  God  moved  [hovered,  brooded] '  upon  the  face  of  the  waters.     And  God 

4  said     Let  there  be  light,  and  there  was  light.     And  God  saw  the  light  [the  beauty  of  the 

light]    that    it   was    good    [niS,  good  and  £a,ir ;  as  the  Greek  «aAbi',  fair  and  good]  ;    and    God    divided 

5  the  li^ht    from  the  darkness  [made  a  division  between  the  luminous  and  the  dark  element].       And  God 

called  the  light  Day  and  the  darkness  he  called  Night  [sourceof  day,  source  of  night].     And 


i60  GENESIS,  OR  THE  i"IBST   BOOK  OF   HOSE!- 

the  evening  and  the  morning  were  the  first  day  [i.  e.,  by  this  division  is  measured  one  divine  day 

6  or  day  of  God— <m«  day  here  is  for  J!rj(  day].       And  God  said:    Let  there  be  a  firmament  [extension, 

expansion]   in   tliO  midst   of  the  waters,  and  let  it  divide  the  waters   from   the   waters. 

7  And  God  made  the  firmament,  and  divided  tiie  waters  which  were  under  the  firmamenl 

8  from  the  waters  wliich  were  above  the  firmament;  and  it  was  so.'     And  God  called 
the   firmament   Heaven.     And    the  evening  and    the   morning  were  the   second  day. 

9  And  God  said  :   Let  the  waters  under  the  heaven  be  gathered  together  into  one  place, 

10  and  let  the  dry  land  appear;  and  it  was  so.  And  God  called  the  dry  land  Earth,  and 
the    gathering    together    [combining]    of    the    waters    [as  water  proper]    called     he    Seas : 

1 1  and  God  saw  that  it  was  good  [second  pause  of  contemplation].  And  God  said :  Let  the 
earth  bring  forth  grass  [grow  grass],  the  herb  yielding  seed,  and  the  fruit-tree  yielding 

1 2  fruit  after  its  kind,  whose  seed  is  in  itself  upon  the  earth  ;  and  it  was  so.  And  the 
earth  brought  forth  grass,  and  herb  yielding  seed  after  his  kind,  and  the  tree  yielding 
fruit  whose  seed  was  in  itself  after  his  kind.     And  God  saw  that  it  was  good   [third 

.3  pause  of  contemplation].     And  the  evening  and  the  morning  were  the  third  day. 

C. — The  Three  Last  Creative  Days.  The  Three  Great  Combinings:  1.  The  Heavenly  Luminaries  and  th6 
Earth  generally ;  2.  the  Heavenly  Luminaries  and  Water  and  Air ;  3.  the  Heavenly  Luminaries  and 
the  Earth-Soil  as  a  Pre-Conditioning  of  Individual  Formations.  Or  the  Three  Parallelisms  of  the 
Three  First  Creative  Days. 

Ist  day,  The  Light ;  4th  day.  The  Luminaries ; 

2d  day.  The  Waters  under  and  above  the  Firma-  6th  day,  The  Fishes  in  the  Seas  and  the  Birds  of  the 
ment;  Heavens; 

8d  day,  The  Liberated  Earth-Soil,  and  the   Plants     6th  day.  The  Land-Animals,  and  over  them  Man. 
upon  it; 

14  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  for  days,  and   for 

15  years.     And  let  them  be  for  lights  in  the  firmament  of  the  heaven,  to  give  light  upon 

16  the  earth.     And  it  was  so.     And  God  made  two  great  lights;   the  greater  light  to  rule 
1.7   the  day,  and  the  lesser  light  to  rule  the  night;  he  made  the  stars  also.     And  God  set 

18  them  in  the  firmament  of  the  heaven,  to  give  light  upon  the  earth  ;  And  to  rule  over 
the  day,  and  over  the  night,  and  to  divide  the  light  from  the  darkness.     And  God  saw 

19  that  it  was  good   [fourth  pause  of  contemplation].     And  the  evening  and  the  morning  were 

20  the  fourth  day.  And  God  said :  Let  the  waters  bring  forth  abundantly  [Lange: 
Let  the  waters  swarm]  the  moving  creature  that  hath  life,  and  fowl  that  may  fly 
[Lange  and  English  marg.  rendering:   Let  fowl  fly]   above   the   earth  in   the   open  firmament  of 

21  heaven.  And  God  created  great  whales,  and  every  living  creature  that  moveth,  which 
the  waters  brought  forth  abundantly  after  their  kind,  and  every  winged  fowl  after  his 

22  kind.  And  God  saw  that  it  was  good  [fifth  pause  of  contemplation].  And  God  blessed 
them,  saying:   Be  fruitful  and  multiply,  and  fill  the  waters  in  the  seas;  and  let  fowl 

23  multiply    in    the    earth.     And    the    evening    and    the    morning    were    the    fifth    day. 

24  And  God  said :   Let  the  earth  bring  forth  the  living  creature  after  his  kind,  cattle,  and 
•25  creeping  thing,  and  beast  of  the  earth  after  his  kind.     And  it  was  so.     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  [sixth  pause  of 

contemplation], 

D. — The  Limit,  Aim,  of  all  the  Creative  Days  (especially  of  the  three  last),  the  Antitype  of  the  Vegeti»hl« 
Creation  at  the  End  of  the  T'lird  Day :  which  Antitype  is  Man,  the  Likeness  of  God,  and  the  Sabbalh, 
in  which  God  rests  from  His  Work. 

Z6  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  fowls  of  the  air,  and  over  the 
cattle  and  over  all  the  earth,  and  over  every  creeping  thing  that  creepeth  upon  the 

2"  earth.     So  God  created  man  in  his  own  image ;  in  the  image  of  God  created  he  him ; 

28  male  and   female  created  he  them.     And  God  blessed  them,  and  God  said  untff  them 


CHAP.  I.— n.  8. 


IG 


Be  fruitful  and  multiply,  and  replenish  the  earth,  and  subdue  it ;   and  have  dominion 

over  the  fish  of  the  sea,  and  over  tlie  fowl  of  the  air,  and  over  every  living  thing  tl.ai 

^9  moveth  upon  tiie  earth.     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 

30  of  a  tree  yielding  seed ;  to  you  shall  it  be  for  meat ;  And  to  every  beast  of  the  earth, 
and  to  every  fowl  of  the  air,  and  to  every  thing  that  creepeth  upon  the  earth,  wherein 

31  tfiere  is  life,  I  have  given  every  green  herb  for  meat.  And  it  was  so.  And  God  saw 
every  thing  that  he  had  made,  and,  behold,  it  was  very  good  [seventh  pause  of  contemplation  | 
And  the  evening  and  the  morning  were  th^;  sixth  day. 

Ch.  11.  1,  2     Thus  the  heavens  and  the  earth  were  finished  and  all  the  host  of  them.    And 

on  the  seventh  day  God   ended   his  work  which   he  had   made,  and   he  rested   on   the 

3  seventh  day  from  all  his  work  which  he  had  made.     And  God  blessed  the  seventh  day, 

and  sanctified  it;  because  that  in  it  he  had  rested   [had  begun  to  rest]   from  all  his  work 

wllich     [he  as]     God     created     and    made     [Lange :    um  ea  zu  machen ;    English  marg. :    created  to 
make]. 


{^  Ver.  2. — Brooded  (HSnitt).  Lange  has  here  in  brackets  betebendt  vivifying,  though  he  afterwards  rejects  the  meta- 
phor of  incubation. — T.  L.] 

[*  Ver.  ~.^Aiid  il  was  so.  Lange  :  ttnd  es  ward  also,  rather  better  than  our  translation,  since  also  differs  from  our  sb 
as  denoting  more  of  reason  and  consequence.  Both,  however,  fail  of  the  full  forct;  of  the  Hebrew  ^S.  This,  to  be  sure,  is 
most  commonly  a  particle,  ita,  ovtw9,  etc.,  but  it  never  loses  the  other  or  adjective  sense  of  Jlrmness,  Tightness,  sotindnest 
(integer),  as  more  allied  to  the  primary  sense  of  the  verb  "(ID  which  becomes  the  Arabic  verb  for  being.  And  it  was  Jirm  : 
the  word  wa^  accomplished;  the  firmament  stood  just  as  commanded.  It  was  the  beginning  of  a  nature.  Compare  Ps. 
jixxiii.  9  :  "  He  commanded  and  it  was,  he  spake  and  it  stood."  So  Maimonides  on  the  passage  :  "  And  why  does  he  add  : 
^;~^n^  !  It  is  equivalent  to  saying  that  it  was  to  be  so  continually  all  the  days  of  the  world  as  cohering  with  that  which 
comes  after  it."  It  takes  its  Jixcd  place  in  the  system.  So  also  the  verb  "pD  itself,  in  the  Pilel  foi"ni,  is  used  as  a  word 
of  creation.    See  Deut.  xxx'i.  6  :  T53D"1  Tiw!?  S^il,  He  made  tl.ee  and  established  thee. — T.  L.] 

[3  Ver.  26. — Lange  renders  here,  als'unser  Gleichniss,  as  our  likeness,  and  in  a  sentence  in  brackets  denies  the  correct- 
ness of  the  other  rendering,  after  our  lilceness.  The  Hebrew  3  in  ISP^tlSIS  may  give  either  shade  of  meaning.  The  dif- 
ference may  seem  slight;  aid  yet  it  may  be  a  quet^tion  of  some  theological  importance,  whether  man  is  the  image  of  God, 
primarily,  or  made  after  that  image — the  word  image  j)er  se  being  reserved  for  Him  who  is  called,  Hcb.  i.  3,  the  erpress 
image,  vaptucTijp  T^s  uTrocTTdtreoj?,  the  image  of  the  substance ;  Col.  i.  15,  the  eikon,  or  image  of  the  invisible  God,  fLKtui'  tow 
©«oy  Toy  aopdrov  (compare  1  Cor.  si.  7 ;  2  Cor.  iv.  4),  and  who  is  styled,  John  i.  9,  the  light  tliat  lighielh  every  maji.  If  we 
regard  Him  as  pre-eminently  the  image,  or  eikon,  in  this  hi;ih  and  perfect  sense,  as  carrying  with  it  the  very  substance  or 
being  of  that  which  was  imaged,  then  it  would  be  more  reverent  as  well  as  more  in  accordance  with  the  test,  we  think,  to 
say  (with  our  English  version)  man  was  made  after  that  image  ;  his  light  is  a  retiection  from  that  eternal  mirror,  or  the 
a.TTavya.tTiJLa  T^9  fiofijs,  the  "  Brightness  of  Glory,"  ihe  "  Outbeaming  of  (Jlory,"  as  it  is  called,  Heb.  i.  3. — T.  L.] 

*  Ch.  ii.  3. — 1  he  farther  words  :  these  are  the  genealogies  [Aug.,  generations]  of  the  heavens  and  the  earth,  are  not  the 
conclusion  of  the  first  piece  (as  held  by  Delitzsch,  Bunsen,  etc.),  but  the  commencement  of  the  one  that  follows,  as  is  alst> 
•thown  by  the  use  of  the  name  Jehovah  Elohim. 


EXEGETICAL  AND  CRITICAL. 

1.  See  on  the  Introduction  to  Genesis,  and  under 
the  head  of  Literature,  the  catalogue  of  cosmological 
works  that  belong  here.  Compare,  especially,  the 
r.iterature  Catalogue  given  by  Knobel  and  Delitzsch. 
'..  The  passages  of  Scripture  that  have  a  special 
connection ;  Job ;  Ps.  viii.,  six.,  and  civ. ;  Prov. 
viii. ;  Is.  xl. ;  John  i.  1;  Col.  i.  16;  Heb.  i.  2;  xi. 
S  ;  Rev.  xxi.  1. 

3.  This  account  of  the  world's  creation  evidently 
forms  an  ascending  line,  a  series  of  generations 
whose  liighest  point  and  utmost  limit  is  reached  in 
mail.  The  six  days'  works  arrange  themselves  in 
orderly  contrast ;  and  in  correspondence  to  this  are 
the  sections  as  they  have  been  distmguished  by  us : 
a.  The  creation  of  heaven  and  earth  in  general,  and 
which  may  also  lie  regarded  as  the  first  constituting 
of  the  symbolical  opposition  of  the  two ;  b.  the  three 
first  creative  days,  or  the  three  great  divisions  which 
constitute  the  great  elementary  oppositions  or  polari- 
ties of  the  world,  and  which  are  the  conditioning  of 
all  creature-life:  1.  The  element  of  light  and  the 
dark  shadow-casting  masses,  or  the  concrete  dark- 
ness, and  which  we  must  not  contbund  with  tlie  eve- 
ning and  the  morning;  2.  the  gaseous  form  of  the 
tether,  esptcially  of  the  atmosphere,  and  tlie  fluid 
form  of  the  earth-sphere ;  3.  the  opposition  between 
11 


the  water  and  the  firm  land.  In  respect  to  this  ii 
must  be  observed  that  the  waters,  of  ver.  2,  are  a 
different  thing  from  the  waters  of  vers.  6  and  9, 
since  it  still  encloses  the  light  and  the  matter  of  the 
earth.  Moreover,  "  the  waters  "  of  ver.  6  is  not  yet 
properly  water ;  since  it  encloses  still  the  earth  ma- 
terial. The  first  mention  of  elementary  water  iu  the 
proper  sense,  is  at  ver.  9.  c.  The  three  last  creative 
days,  wherein  the  above  parallel  is  to  be  observed ; 
d.  the  limit  or  aim  of  creation — man — the  sabbath 
of  God. 

4.  Vers.  1  and  2,  the  ground-laying  for  the  crea- 
tion of  the  heaven  and  the  earth.  Considered  cos- 
mologically  and  geologically — In  the  beginning. — 
The  construction  maintained  by  Bunsen  and  others 
(Raschi,  Ewald,  Aben  Ezra)  is  as  follows :  In  the 
beginning  n'fi€7i  (rod  created  heaven  and  earth,  and 
w/if7i  the  earth  was  waste  and  desolate,  and  darlvuess 
was  over  the  primeval  flood,  and  the  breath  of  God 
moved  upon  the  waters,  t/itn  God  said,  Let  there  be 
light,  and  there  was  light.  This  construction  is,  in 
the  first  place,  opposed  throughout  to  the  language 
of  Genesis,  as  in  its  brief  yet  grand  declarations  it 
proceeds  from  one  concluded  sentenci:  i.i  another. 
Secondly,  it  contradicts  the  context,  in  which  the 
creation  of  light  is  a  significant,  yet  still  ar  isolated, 
moment.  If  we  were  to  follow  Uunsun,  it  would  be 
the  introduction  of  the  Persian  light  religion  rathe! 
than  the  religion  of  the  Old  Testament,     And,  final 


itia 


GKNESIS,  OR  THE  FIRST  BOOK   OF   MOSES. 


It.  id  the  third  place,  it  obliterates  that  distinguish- 
big  ground-idea  of  the  theocratic  monotheism  with 
which,  in  the  very  start,  the  word  of  revelation  con- 
fronts all  pagan  dualism, — in  other  words,  the  truth, 
that  in  regard  to  the  manner  of  creation,  God  is  the 
sole  causality  o(  heaven  and   earth  in  an   absolute 
»ense.     The  view  of  Abeu  Ezra  that  n^UJX"i3  is  ever 
in  the  construct  state,  and   that  it  means   here,  "in 
the  beginning  of  the  creation  of  the  heavens  and  the 
earth,"  etc.,  is  contradicted  by  the  occurrence  of  the 
word    in    the    absolute   state,    Deut.    xxsiii.    21. — 
P^irs-13    (from    msn  —  ITN-i).       The   substantive 
ivithout  the  article.     It  is  true,  this  cannot  be  ren- 
dered iu  the  beginning,  taken  absolutely,  so  that  the 
beginning  should  have  a  significance,  or  an  existence 
for  itself.     It  would  be,  moreover,  a  tautology  to  say 
in  t/ie  beginning  of  things  when  God  created  them, 
etc.,  that  is,  when  there  was  the  beginning  of  things  ; 
or  else  we   must  take  bereshith  mystically :  in  prin- 
cipio,  that  is,  in  filio,  as  Basil,  Ambrose,  and  others 
(see  Leop.  Sclimid,  Explanation  of  the  Holy  Scrip- 
tui-es,  p.  4),  which  is  not  allowable,  although  it  is 
true  that  the  New  Testament  doctrine  advances  at 
once  to  the  determination  that  God  created  all  things 
through   the  Son  (John  i.  3,  11;    Heb.  i.  2;    comp. 
Ps.  xxxiii.  B).     It  is  not  easy  to  take  the  word  ad- 
verijially:  originally,  or  in  the  first   place  (Knobel); 
for  the  immediately  following  enumeration  of  the 
creative  days  shows  that  the  author  would  have  time 
begin  with  the  creation  of  the  world.     According  to 
Dehtzscli  the  author  does  not  mean  "  to  express  the 
doctrinal  proposition  that  the  world  had  its  beginning 
in  time,  and  is  not  eternal,  but  only  that  the  creation 
of  the  heavens  and  the  earth  was  the  beginning  of 
all   history."     This   interpretation   seems   arbitrary. 
Bereshith  relates  especially  to  time,  or  to  the  old,  the 
first   time  (Is.  xlvi.  10;    Job  xlii.  12).      It  may  be 
further  said  that  3  can  mean  with  or  through.     It  is, 
therefore,  the  most  obvious  way  to  interpret  it :  in  a 
begijinhtg,  and  that,  too,  the  first,  or  the  beginning 
of  time,  God  created  the  heavens  and  the  earth  (with 
the  time  the  space ;  the  latter  denoted  through  the 
antitheses  of  heaven  and   earth).     From   that  first 
beginning  must  be  distinguished  the  six  new  begin- 
nings of  the  six  days'  works;  for  the  creating  goes 
on  thiough  tlic  six  days.     In   a  beginning  of  time, 
therefore,  that  lies  back  of  the  six  days'  works,  must 
that  first  foundation-plan  of  the  world  have  been 
made,  along  with  the  creation  of  the  heaven  and  the 
earth  m  their  opposition.     The  first  verse  is  there- 
lore  not  a  superscription  for  the  representation  that 
follows,  but  the  eomplet-^d  ourauohigy  despatclied  in 
pne  general  declaration,  .Ithough  the  cosmiciil  gene- 
ration, which  is  describe  '  ver.  3  and  ver.  11,  is  again 
denoted  along  with  it.     That  the  sun,   moon,   and 
stars  are  perfected   for  >he  earth  on  the  fourth  day, 
is  an  indication  tliat  God':,  creating  still  goes  on  in  the 
ueavens,  oven  as  the  cieating  of  the  jieriod^  of  devel- 
opment in  the  earth,  alter  its  first  condition  as  waste 
and  desolate,  when  it  went   forth    from   the   hand  of 
(iod  as  a  splieiical  tbim  without  any  distinct  inward 
configuration. — X13,  in  Piel  to  cut,  hew,  form;  but 
in  Kal  it  is  usually  employed  of  divine  productions 
ucw,  or  not   previously  existing  in    the  "  sjihere   of 
nature  or  history  (Ex.  xyxiv.  10;  Num.  xvi.  3ii,  and 
frequently  in  the  I'rcjphetf),  or  of  spirit  (P.s.  11.  12,  and 
the  rre<|uent  uTiftir  in  the  N.  T. ) ;  but  never  denoting 
..'inian  production.s,  anit  »iever  used  ^vith  t!ie  accusa- 
tive  of    the   material."     JJelil/.scli.     And    thus   the 
waception  of  creatiiij;  >►   .kin  to  that  of  the  miracu- 


lous, in  so  far  that  the  former  would  mean  a  creanD|| 
ill  respect  to  initial  form,  the  latter  in  respect  to  nov- 
elty of  production.  (On  the  kindred  expressions  in 
the  Zendavesta,  see  DeUtzsch.)  It  is  to  be  noted  how 
K-;a  difiers  from  Hit's  and  ^S";  (ch.  ii.  2  and  ver.  7). 
That  iu  this  creating  there  is  not  meant,  at  all,  any 
demiurgical  lorming  out  of  pre-existing  material, 
appears  from  the  fact  that  the  kind  of  material,  ai 
something  then  or  just  created,  is  strongly  signified 
in  the  first  condition  ot  the  earth,  ver.  2,  and  in  the 
creation  of  Ught.  This  shows  itself,  in  hke  mu'iner, 
in  the  general  unconditioned  declaiation  that  God  ij 
the  creative  author,  or  original,  of  heaven  and  earth. — 
Elohim,  see  the  Divine  Names  in  the  Introduction. — 
n"i;ll"n  .  According  to  the  Arabic  it  would  denote 
the  antithesis  of  the  High  (or  the  height)  to  the 
Lower — that  is,  the  earth.  The  plural  Ibrm  is  signiti 
cant,  denoting  the  abundance  and  the  variety  of  the 
upper  spaces.*     This  appears  still  more  in  the  ex- 

*  [There  must  have  been  something  more  definite  in  tha 
early  conception  that  gave  rise  to  this  form  of  the  word.  It 
looks  like  a  dual,  and  this  would  suggest  that  the  thought 
of  the  heavens,  out  of  which  it  arose,  may  have  been  that  of 
a  hemi-sphere,  and  of  the  whole  mundus  .is  havmg  a  spheri- 
cal foi-m.  The  phenomenal  shape  of  the  sky  would  give  the 
idea  of  a  counterpart.  The  roundness  of  the  mundus,  and, 
as  a  necessai-y  inference,  the  roundness,  or  two-sidedness  of 
the  earth,  must  have  been  a  conception  much  more  ancient 
than  we  imagine.  It  must  have  occurred  to  a  thoughtful 
mind  every  time  there  was  witnessed  the  phenomena  of  the 
sun  Siting  (the  sun  going  under)  and  the  sun  rising  (its 
coming  up  from  the  world  or  sky  below  the  earth).  Comp. 
Ps.  sis.  0 ;  Eccles.  i.  4 ;  Job  ssvi.  7.  Such  a  notion,  how- 
ever, would  be  more  for  the  reliesive  thought  than  for 
the  sende ;  but  its  early  esistence  is  perfectly  consistent 
with  other  langua.ge  drawn  from  the  more  direct  and  near 
appeai-ance  of  the  earth  as  an  estended  plane.  A  dual  idea 
may  also  have  been  suggested  by  that  of  the  waters  above 
and  waters  below  (Gen.  i.  7),  thus  giving  the  notion  of  a 
double  heavens  divided  by  the  rakia. 

The  word,  however,  is  more  probablv  a  plural.  This 
appears  from  some  of  its  connections,  and  from  a  compari- 
son of  its  form  in  all  the  other  Shemitic  languages.  The  ^ 
is  in  the  place  of  the  Jl'  as  it  appears  in  the  root  niS'iJ  , 
to  be  high.  Since  there  is  nothing  arbitrary  in  language, 
especially  in  early  language,  this  plural  form  must  represent 
the  notion  that  would  very  early  arise,  of  something  above 
the  3?''pn  ,  or  that  the  rakia  itself  was  merely  an  optical 
appearance  in  which  were  shoisTi  the  forms  of  things  that 
were  really  at  vast  and  vastly  varj'ing  distances  beyond  it. 
Such  a  thought  was  earlier  in  the  Hebrew  mind  than  in  the 
Greek,  though  the  latter,  as  usual,  when  they  cjune  to  enter- 
lain  it,  made  much  more  of  the  idea  in  the  way  of  definite- 
ness,  number,  and  locality,— treating  it  with  less  reverence, 
and  giving  it  up  more  to  the  license  of  the  imagination.  8o 
was  It  with  the  idea  of  a  spirit-world.  It  was  older  m  th« 
Shemitic  than  in  the  Javanie  mind  ;  but  the  Greeks  gave  ic 
more  of  topography  and  scenery,  whilst  upon  the  Hebrew 
thought  there  seems  to  liave  been  ever  thrown  a  holy  re- 
serve, or  rather,  a  providential  restraint  upon  the  imagina- 
tion, until  the  coming  of  Him  who  was  the  itesurrection  and 
the  Life.  In  both  cases  the  latter  were  content  with  the 
general  thought,  namely,  another  life,  especially  for  ihe 
people  of  God  who  *'is  not  the  God  of  the  dead  but  of  the 
living"  (Matt.  sxii.  32;  Exod.  iii.  16),  and  other  hearem 
beyond  that  which  i>rimarily  presents  itself  to  the  sense. 

We  may,  thcrefjrc,  ascribe  this  early  pliu-al  form  to  that 
vivida  vis  unimi  which  first  pierces  through  the  seen  into 
the  unseen.  From  the  single  appearing  rakin,  or  exp,tnse, 
above,  lame  the  thought  of  a  heaven  over  that,  an'l  of  a 
"heaven  of  heavens"  higher  still,  from  which  Got  looks 
down  to'Mehold  the  things  that  are  ;n  hcM.endhe  uear 
heavens)  and  the  earth."  Ps.  csiii.  5:  TVho  dwellelh  8C 
high  (naijb  "'n^S.IB  ),  who  Btoopet'-i  so  iow  {  'b-'ECr), 
even  to  look  down  into  these  lower  enrth  hfarei?  ( t^1S<^.» 
C'^alira),  as  though  immensely  remote  .ii*  r**.l:  from  *bo 
superlative  a  height.  Tlio  very  anthropt-piitb.'.^c:  adds  to 
the  grandeur  of  the  conception.  Ue  "stoot'Oth  down  to 
look,"  as  though  not  only  tl.o  earth  and  ii\wn,  but  the 
heavens  that  surround  them,  were  so  far  o.l,  or  so  Ihi 
below,  as  to  be  hardly  visible  to  the  divine  eye. 

I'rom  such  a  germ  the  conception  gre^  in  tli*  Hebrew 


CHAP.  1.— a.  3. 


16)1 


ftression,  the  heaven  of  heavenis  fDeut.  x.  14,  and  Ps. 
iviii.  84). 

5.  Vers.    2-5.      Preparation   of    the   geologieo- 
cosmological  description  of  the  days'  works.     First 

mind,  until  there  came  out  of  it  a  number  of  other  words 
leautini;  different  supposed  departments  of  the  great  spaces 
above.  Still  lat«r  the  Jewish  Rabbins  got  from  these  their 
notion  of  the  GilgalUm,  or  seven  heavens  (regarded  as 
wheels,  Ezek.  i.  16,  or  spheres),  and  to  which  they  give 
distinct  names  having,  most  of  them,  some  philological  iind 
conceptual  ground  in  the  old  scrip:urcs.  They  are  thus 
reckoned  by  them :  "iiyr!,  bl2T,  □■'pniD,  r'^p^,  "p5'^% 
n^^fS",  "2^^  Vilon,  Bakia,  Shehakim,  Zebul,  Maon, 
Makon,  Ar6both.  The  first  of  these  is  the  only  one  not 
found  in  the  Bible.  It  is  a  Rabbinical  word  from  the  Latin 
velum.  It  is  used  for  the  very  lowest  heavens,  or  the  sup- 
posed sphere  below  the  nkia.  It  is  the  veil,  or  sky  of  clouds 
which  mtercepts  the  light  but  permits  the  heat  to  pass 
through,  and  m  this  sense  Jarchi  alludes  to  it  in  his  inter- 
pretation of  Ps.  xix.  7  :  "there  is  nothing  hid  from  the  heat 
thereof."  So  also  Rabbi  Jehoshuah  says,  Berach  58, 1 :  "the 
""b^l  is  that  space  or  sphere  through  which,  when  broken 
and  rolled  away,  there  appears  the  light  of  the  open  espanse." 
All  the  rest  ot  these  names  belong  to  the  old  Hebrew,  and 
are  found  in  the  Old  Testament  Scriptures '.n  such  connec- 
tions as  to  ju>tify  the  Rabbins  m  reganling  them  as  denoting 
different  regions,  to  say  the  least,  in  the  upper  spaces  or 
heavens.  See  Ps.  Ivii.  U  ;  xxxvi.  6;  Job  xxxviii.  ;i7  ;  xxsvii. 
18;  Ps.  Ixxxix.  7;  Hab.  iii.  U;  Ps.  xxxiii.  13-  14;  Isaiah 
Iviii.  13;  Ps.  Ixviii.  6;  Deut.  xxvi.  15;  2  Chron.  xxx.  27  ; 
Ps.  xc.  1  ;  Isaiah  Ixiii.  15.  The  word  HI  3*^51  .  Ps.  Ix^i.  5, 
is  rendered  heavens  in  our  version  :  To  Him  who  riddh  upon 
Arahoth  in  his  name  Jah,  Jehovah;  ride  h  upon  the  highest 
or  outer  heaven,  according  to  the  Jewish  scale.  Almost  all 
the  modera  commentators  give  it  a  ditferent  sense  here,  and 
with  apparently  fair  reasons.  Our  English  translation, 
however,  is  countenanced  by  the  old  versions,  besides  being 
fully  sustained  by  the  traditional  rendering  of  all  the  Jewish 
commentators  and  translators,  ancient  and  modem.  Accord- 
ing to  them,  it  is  the  highest  sphere  corresponding  to  the 
Se&efjLixevTj  of  the  Greeks,  or  the  fixed  sphere,  where  all  is 
Immovable,  whilst  everything  below  is  undergoing  change. 
It  is  where  God  specially  dwells,  IS'  '^ZW^inhabidngefer- 
nit)jy  sedens  in  perpeluum.  Is.  Ivii.  15.  Hence  they  render 
it,  not  riding^  though  that  would  give  a  most  sublime  ini^ige 
jf  we  regarded  this  great  sphere  as  rolling,  but  sitting,  like 
Dne  throned,  and  that  corresponds  well  to  the  primary  sense 
of  "Dl  in  all  the  Shemitic  tongues,  which  is  not  motion,  a 
meaning  which  it  never  has,  unless  demanded  by  something 
else  in  the  context,  but  super-posilion.  Comp.  with  Is.  xl.  22, 
•/"*!;<  a^rrbS  niB'n  ,  "He  that  sitteth  upon  the  orb  of 
the  earth,"  though  so  high  that  "the  inhabitants  thereof 
are  as  grasshoppers."  The  other  words  are  also  used  to 
denote  the  divine  throne  or  the  divine  dwelling.  This  Rab- 
binical astronomy  may  be  said  to  have  its  germ  in  the 
Scriptures,  though  its  expansion  and  arrangement  are  to  be 
ascribed  to  the  later  imagination.  It  was  the  natural  out- 
growth of  that  mode  of  thinking  and  conceiving  that  first 
gave  rise  to  the  plural  C'^'OC  .  Comp.  also  the  word  I^T^yS  , 
2  Kings  xxiii.  5,  as  used  for  the  heavenly  spheres  or  houses 
(from  bT3  with  its  Arabic  sense  of  dweUing)^  and  rllTTD  j 
Mazzaroth  (which  is  the  same  word  etymologically),  Job 
ixviii.  '62.  See  also  the  Aiabian  tradition  of  the  seven 
neavens  as  given  in  the  Koran,  Surat  xvii.  46;  more  fully, 
Surat  xli.  11;  also  xxiii.  17,  with  Alzamakshan's  comment 
on  the  upper  stories  or  gradations  of  the  heavens.  These 
Arabian  tradition^  have  every  appearance  of  being  ancient, 
and  of  having  aid^.d  the  Rabbinical  scheme,  rather  than  of 
having  been  derived  fi-om  it.  The  Shemitic  languages  are 
certainly  peculiar  in  these  plural  words  for  heaven.  Tiie 
New  Testament  ovpavol  is  a  pure  Hebneism.  The  Sboniitic 
Word  excels  also  in  its  radical  significance.  Ovpavo<;  (6po? 
oupos)  has  simply  the  idea  of  limit.  It  is  the  vertical  hori- 
zon, or  the  hoiizon  above.  The  Latin  caehim  U  simply  con- 
cavif'i  (to  KolXov) ;  so  is  the  Saxon  heaven  (heave  arch).  In 
the  Hebrew,  the  natural  image  is  height,  and  this  reduplicated 
and  carried  upward  by  the  plural  form.  In  this  respect  the 
Hebrew  words  for  the  great  spaces  are  like  the  great  time 
pliualitie^  to  which  we  have  referred  in  the  Introduction  to 
Uie  first  Chapter  of  Genesis.  The  heavens  and  heavens  of 
heavens,  the  D*T2',U  and  Z^TSII,'  "^TaC  ,  are  like  the  D3^3? 
and  the  C^Tsb?  ^  the  olam,  and  olam  of  olams,  so  frequent 
m  the  Old  Testament,  yet  so  obscured  in  the  translations. 
There  is  another  Shemitic  plural  equally  suggestive,  and 


Creative  Day. — ^nh^  ^nn.  The  earth  was.  Th\i 
is  spoken  of  its  unarranged  original  or  fundamt-ntal 
state,  or  of  heaven  and  earth  in  general.  Thohu 
Vabuhu,  alUteratives  and  at  the  same  time  rhymes, 
or  like  sounding;  similar  alliterativea  occurring  thus 
in  all  the  Pentateuch  a3  signs  of  very  old  and  popu 
lar  forms  of  expression  (Gen.  iv.  12;  Exud,  xxiii.  1 
5;  Numb.  v.  18;  Deut.  ii.  15).  We  find  them  alsc 
in  Isaiah  and  elsewhere  as  characteristic  feature*  of  a 
poetical,  artistic,  keen,  and  soaring  spirit.  Thej 
are  at  the  same  time  pictorial  and  significant  of  tlia 
earth's  condition.  For,  according  to  Hupfeld  and 
Delitzsch,  inri  passes  over  from  the  primitive  sense 
of  roaring  to  that  of  desolateness  and  confuaioiL 
The  last  becomes  the  common  sense,  or  that  which 
characterizes  the  natural  waste  (Deut.  xxxii.  10)  as 
a  positive  desolation,  as,  for  example,  of  a  city  (la. 
xxxiv.  11).  It  is  through  the  conception  of  voidness, 
nothingness,  that  Thohu  and  Bohu  are  connected. 
DeUtzsch  regards  the  latter  word  as  related  to  cni , 
which  means  to  be  brutal.  Both  seem  doubtful,  but 
the  more  usual  reference  to  nri-  in  the  sense  of  void 
or  emptiness  is  to  be  preferred.  We  have  aimed  at 
giving  the  rhyming  or  similarity  of  the  sounds  in  oui 
translation  (German:  oden-wiist  and  wiisten-od). 
The  desert  is  waste^  that  is,  a  confused  mass  without 
onler;  the  waste  is  desert,  that  is,  void,  without  dis- 
tinction of  object.  The  first  word  denotes  rather  the 
lack  of  form,  the  second  the  lack  of  content  in  the 
earliest  condition  of  the  earth.  It  might,  therefore, 
be  translated  form-less,  matter-iess.  '*  Rudis  indi- 
gestaque  moles,  in  a  word,  a  chaos,*'  says  DeUtzsch. 
It  would  be  odd  if  in  this  the  biblical  view  should  so 
cleanly  coincide  with  the  mythological.  Chaos  de- 
notes the  void  space  (as  in  a  similar  manner  the  old 
Northern  Ginnun-gagap,  gaping  of  yawnings,  the 
gaping  abyss,  which  also  implies  present  existing 
material),  and  in  the  next  place  the  rude  unorganized 
mass  of  the  world-material.  There  is,  however,  al- 
ready here  the  ivorld-form,  heaven  and  earth,  and 
along  with  this  a  universal  heaven-and-earth-fonn  is 
presupposed.  It  is  not  said  that  in  the  beginning 
the  condition  of  the  heavens  was  thohu  and  bohu, — 
at  least  of  the  heavens  of  the  earth-world,  as  De- 
Utzsch maintains ;  at  all  events,  the  earth  goes  neither 
out  of  chaos,  nor  out  of  "the  sime  chaus"  as  the 
heavens.  It  is  clean  against  the  text  to  say  that  the 
chaos,  as  something  that  is  primarily  the  earth,  em- 
braces, at  the  same  time,  the  heaven  that  exi-t:;  with 
and  for  the  earth.  For  it  is  very  clear  that  the  lan- 
guage relates  to  the  original  condition  of  the  earth, 
although  the  genesis  of  the  earth  may  serve,  by  way 
of  analogy,  for  the  genesis  of  the  universe.  "jlUPI'j 
the  first  condition  of  the  earth  was  cinn  (from  ^In  ^ 
to  roar,  be  in  commotion),  wave,  storm-flood,  ocean, 
abyss.  The  first  state  of  the  earth  was  itself  the 
liiehom,  and  over  this  roaring  flood  lay  the  darkness 
spread  abroad.  It  is  wholly  anticipatory  when  we 
say  that  "  this  undulating  mas*  of  waters  was  not 
the  earth  itself  in  the  condition  of  thohu  and  bohu, 
but  that  it  enclosed  it;  for  on  the  t./ird  day  the  firm 

which  is  not  found  in  other  families  of  languages.  It  ip  tl  « 
word  for  life  (C^n  ,  lives),  denoting  a  plurality  in  this  J&a 
as  well  as  in  the  words  for  heaven  and  eternity.  Instead 
of  being  despatched  as  a  mere  i^f*s  loquendi^  this,  and  other 
peculiarities  of  the  earliest  tongues  are  well  worthy  0U3 
deepest  attention.  The  plui-ality  of  life,  of  the  gi'cat  spi02s. 
and  the  great  times,  seem  all  to  have  come  from  a  way  of 
viewing  the  works  of  God  which  has  no  parallel  'n  the  rip 
resentations  of  other  human  languages. — T.  L.l 


1C4 


GENESIS.  OR  THE  FIRST  BOOK  OK  MOSES. 


iind  (7";s<)  goes  forth  from  the  waters,"  Delitzsch. 
Further  on,  Ps.  civ.  6  is  cited  to  show  that,  original- 
ly, water  propei  surrounded  the  firm  earth-kernel, 
and  Job  xxxviii.  8,  according  to  which  the  sea  breaks 
forth  out  of  the  mother's  womb  (the  earth) — poetical 
representations  that  are  t'-ue  enough,  if  one  does  not 
take  them  according  to  ihe  letter ;  in  which  case 
they  are  in  direct  contradiction  to  each  other.  The 
waters,  of  ver.  2,  is  quite  another  thing  than  the 
water  proper  of  the  third  creative  day;  it  is  the  fluid 
(or  gaseous)  form  of  the  eartli  itself  in  its  first  condi- 
tion. 2  Pet.  iii.  5  is  not  opposed  to  this ;  for  as  the 
water  takes  form,  the  earth  breaks  out  of  the  water, 
just  as  the  water  comes  foith  from  the  earth  in  con- 
sequence of  the  creative  division.  The  darkness  is 
just  the  absence  of  the  phenomenal,  or  the  absence 
of  light  (for  the  vision  view)  in  the  condition  of  the 
earth  itself, — in  other  words,  night. — n^*1 ,  But 
the  spirit  of  God  hovered  over  (Aug.,  7noved 
upon).  The  breath  of  man,  the  wind  of  the  earth, 
and  the  spirit,  especially  the  spirit  of  God,  are  sym- 
boUcal  analogies.  The  breath  is  the  life-unity  and 
life-motion  of  the  physical  creature,  the  wind  is  the 
unity  and  life-motion  of  the  earth,  the  spirit  is  the 
unity  and  life-motion  of  the  life  proper  fro  which  it 
belongs ;  the  spirit  of  God  is  the  unity  and  hfe-mo- 
tion  of  the  creative  divine  activity.  It  is  not  a  wind 
of  God  to  which  the  language  here  primarily  relates 
(Theodoret,  Saadia,  Herder,  and  others),  but  the 
spirit  of  God  truly  (wherefore  the  word  Dm,  De- 
jtzsch;  comp.  Ps.  xxxiii.  6).  From  this  place  on- 
ward, and  throughout  the  whole  Scripture,  the  spirit 
of  God  is  the  single  formative  principle  evermore 
presenting  itself  with  personal  attributes  in  all  the 
divine  creative  constitutions,  whether  of  the  earth, 
of  nature,  of  the  theocracy,  of  the  Tabernacle,  of  the 
church,  of  the  new  Ufe,  or  of  the  new  man.  The 
Grecian  analogue  is  that  of  Eros  (or  Love)  in  its 
reciprocal  action  with  the  Chaos,  and  to  this  purpose 
have  the  later  Targums  explained  it :  the  spirit  of 
love.  It  was  rBn"'2  (hovering)  over  the  waters. 
The  conception  of  brooding  cannot  be  obtained  out 
of  Deut.  xxxii.  11  (Delitzsch),  for  the  eagle  does  not 
brood  over  the  living  young,  but  wakes  them,  draws 
them  out  (educates),  makes  them  lively.*  The  mytho- 
logical world-egg  of  the  Persians  has  uo  place  here. 
Should  we  adopt  any  view  of  this  formative  energy 
of  the  spirit  of  God  (which  may  have  worked  upon 

•  [Still  the  conception  of  brooding,  cherishing  (fovens),  is 
/"Dudamental  in  the  word  Z\T\^  .  Its  primary  sense  is  a  vi- 
brating, throbbing  motion,  most  emblematic  of  the  bcgin- 
BinK  of  life — csjiecially  as  ti-aced  in  the  epg-form — the  first 
fteginning  of  heat  and  pulsation.  Its  primary  significjince 
is  onomatojiieal — rahap,  to  flutter  (regular  pult-atile  mo- 
tion). Hence  it  becomes  very  early  one  of  the  verbs  of  lov- 
ing, being  closely  allied,  both  in  sound  and  sense,  to  the 
Hebrew  cm  .  In  Syriac  it  is  the  common  word  for  lovinp, 
warming,  cherishing.    In  the  Arabic  the  middle  guttui'al 

baA  Roftened  down  to  alcph,  and  we  havev^K,  denoting 

intense  and  cherishing  love.  Ko  word  could  have  been  bet- 
ter adapted  to  the  idea,  intended  in  this  place,  of  an  inwiird, 
Ufe-giving  power,  rather  than  a  mere  mechanical  outward 
motion,  sucli  as  is  given  by  the  translation  "blew"  or 
••moved  upon."  Xowherecliie  in  all  the  usage  of  the  He- 
brew or  Syriac  ia  TiH"!  ever  employed  in  the  sense  of  hhw- 
irifi.  The  PieJ  form  hero  makes  the  inward  sense  of  throb- 
hini;  the  more  intensive.  We  see  no  harm  to  the  Scriptures 
Croiu  (he  supposition  that  this  idea  of  the  cherishing  spirit 
was  the  origm  of  the  fable  of  EroH,  or  of  the  mytboiogical 
world-ogg,  whether  regarded  as  Persian  or  Greek.  Sec 
AiivtopbanefS  Aves,  694.-1'.  L.] 


the  unorganized  mass  through  the  medium  of  a  gretH 
wind  of  God)  it  would  consist  in  this,  that  by  iti 
inflowing  it  diflferentiated  this  mass,  that  is,  con- 
formably to  its  being,  called  out  points  of  unity,  and 
divisions  which  fashioned  the  mass  to  multiplicity  in 
the  contrasts  that  follow.  It  separated  the  hetero- 
genous, and  bound  together  the  homogenuus,  and  m 
prepared  the  way  fur  the  dividing  the  hght  fiom  th« 
darkness.  It  cannot  be  said,  however,  that  "all  th« 
co-energizing  powei-s  in  the  foinaation  of  che  world 
were  the  emanations  or  determinations  of  this  spin! 
ot"  God."  For  we  must  distinguish  the  creative  wordi 
with  Nl-  from  "^^  ,  or  \\ni  forming  by  the  spirit  of 
God.*     The  ol^ect,  however,  of  this  forming  is  not 

*  [The  word  "*?7  ^  ii^ore  formative  than  X"13  ,  lut  not 
less  creative.  The  latter  is  used  more  of  the  primary  divi- 
sioHs,  if  not  of  the  primary  matter  itself.  The  foimer  de- 
notts  generally  the  more  artistic  ur  architectural  work,  th« 
handy  work,  1">-1^  nt-'?.^,  Ps.  six.  2,  or  "'iiria 
7)^P153SK  ,  Ps.  viii.  4,  "the  work  of  thy  fingers."  It  is, 
according  to  one  view  we  may  take  of  creation  (see  Introd.  to 
Gen.  i.  p.  128),  the  higher  work,  the  greater  work  of  the  divine 
artistic  wisdom  as  distinguished  from  the  mere  divine  poioer. 
In  its  most  outward  primary  applications,  "13i'^  denotes  the 
elaborate  shaping  formations,  such  as  that  of  a  statue,  oi 
idol,  Hab.  ii.  18 ;  Is.  xliv.  9,  10.  Hence  it  becomes  the 
appropriate  word  to  express  inward  formation— ybrm  in  the 
more  interior  sense — law,  structure,  constituting  state— in  a 
word,  idea  in  distinction  from  idolon.  As  a  word  of  physical 
creative  constitution,  it  is  variedly  and  impressively  used  to 
denote  the  appointed  arrangements  in  the  seasons,  as  Ps. 
Ixxiv.  17,  om^J"  nnx  C)^H^  V^|?»  "summer  and  win- 
ter thou  hast /orwicrf  them  "'—Is.  xlv.  7,  Nll^^  nix  "ISI^ 
~^|n,  "who  formed  the  light  and  created  darkness"  (the 
ligiit  the  more  ideal  or  artistic  creation).  "  He  made  the 
sea,  ITC*",  and  his  hands /ormed,  11^"  ,  the  dry  land,"— 
gave  it  its  greater  variety  and  beauty  of  form.  So  Amos  iv. 
13,  **  who  created  the  wind,  or  air  (5<"^3^),  who  formed  the 
mountains"  C^SJV).  It  is  used  to  denote  the  formation  of 
a  people  by  law  and  providential  guidance:  Is.  xliii.  21, 
■•b  TllS*'  !|T"C2?,  "this  people  that  I  have  tormed  for 
myself."  Is.  xlv.  18,  5<"l3  is  used  of  the  heavens,  and  "2jt^ 
of  the  earth.  This  might  seem  opposed  to  the  distinction 
we  hnve  made,  but  the  context  that  follows  shows  why  the 
more  ideal  or  formative  word  is  thus  used  of  the  earth— 
^nrrxb  i'n33iD— "who  formed  the  earth  and  made  it, 
who  established  it  (gave  it  a  nature,  Syr.  X3^D)  that  it  might 
not  be  a  tohu  (a  formless  waste),  who  made  it  t"  be  inhab- 
ited." It  is  used  of  the  human  body,  or  rather  nf  the  whole 
human  physical  constitution.  Gen.  ii.  7  ;  "  And  the  Lord 
God  Ibime'd  man,"  (ver.  8)  "and  he  put  the  man  whom  he 
bad  formed."  It  is,  in  like  manner,  most  impressively 
applied  to  the  most  exquisite  and  divine  processes  in  tht 
human  structure.  Ps.  xciv.  9  :  ::''3^  xbn  "j"?  nSEi"^  CX  , 
"  He  that  formed  the  eye,  shall  he  not  see  ?  "  Ilcnnc,  in  a 
more  interior  sense  still,  it  is  used  of  the  very  constitulion 
of  the  soul :  Zach.  xii.  1,  "who  stretcheth  out  the  heavens, 
and  foundeth  the  earth,  and  formeth  the  spirit  of  man 
within  him,"  i2'1p3,  in  interionbus  ejus.  Deeper  btill,  it 
is  used  of  the  hearty  or  the  moi-al  constitution  :  P&.  xxxiii.  Ii, 
C3b  "in^  ->STn  ,  "that  forms  their  heart  alike."  It 
carries  the  pamp  idea  as  a  noun,  and  this  gives  lise  to  its 
u>e  a^  denoting  the  forming  or  imaging  faculty  of  the  soul, 
as  in  the  striking  passage.  Gen.  vi.  5  :  P'i^tUn'C  ~i3t"?31 
"^25  I  "and  everj"  imaging  of  the  thoughts  of  his  heart." 
12C^  is  the  form  of  the  thought,  as  the  thought  is  the  form 
of  the  emotion,  or  of  the  deep  heart  that  lies  below  all. 

One  of  the  must  noteworthy  uses  of  the  verb  "iSt*^  is  iti 
np]>lication  to  the  human  generative  process  ;  it  is  also  to  bi 
ubscrved  liow  this  is  a-^cribed  directly  to  God,  as  though,  in 
every  cjise  uf  lUe  individual  gestation  m  the  womb,  there 
was  something  of  a  creative  power  and  prorosp  ■  see  Jer.  i.  5, 
^^23  "^SK  D")C33,  "  before  I  formed  thee  in  the  womb.* 
Compare  Krcles.  xi.  5,  where  this  formative  process  is  pro 
8cnted  as  cjne  of  the  deep  mysterious  things  known  *  nly  u 


CHAP.  I.— II.  3. 


161 


the  primitive  matter,  but  the  flowing  earth-sphere. 
Just  as  little  can  one  say  that  the  six  da_v.<'  works 
have  their  beginning  in  Ter.  3 ;  for  the  result  of  the 
tirst  day  is  not  the  light  merely,  but  also  the  dark- 
ness (see  Is.  xlv.  7).  Concerning  the  theosophic 
interpretation  of  thohu  vabohu  as  a  world  in  ruins 
whicli  had  come  from  God's  judgment  on  the  Fall  of 
ihe  Angels  (see  ver.  3). — Ver.  3.  Let  there  be 
light. — Here  begin  the  geologico-cosmical  creative 
periods.  This  new  beginning,  therefore,  must  be 
distinguished  from  that  first  creation  of  the  heavens 
and  the  earth  which  is  to  be  regarded  as  having  no 
creative  beginning  before  it.  Heuoeforth  the  treat- 
ment is  that  of  a  sacred  geology,  yet  regarded  in  its 
bibhcal  sense  as  geologico-cosmological.  Hence,  in 
ver.  3,  the  ci-eation  of  the  Ught-heaven ;  ver.  8,  the 
creation  of  the  air-heaven;  ver.  14,  the  creation  of 
the  star-lieaveu ;  ver.  26,  the  creation  of  the  he:iven- 
ly  core  of  the  earth  itself.* — And  God  said. — "  Ten 
times  is  this  word,  ^^ST  i  repeated  in  the  history 
of  the  seven  days."  The  omnipotence  of  the  creative 
word^  Ps.  sxsiii.  9 :  He  spake  and  it  was  done,  he 
commanded  and  it  stood  (Rom.  iv.  17).  The  creative- 
word  in  its  deeper  significance :  Ps.  xxxiii.  6 ;  Is. 
xl.  26;  John  i.  1-3;  Heb.  i.  2 ;  xi.  3 ;  t'ol.  i.  16. 
Tli£  light,  the  first  distinct  creative  formation,  and, 
tlierefore,  the  formation-principle,  or  the  pre-condi- 
tioning for  all  further  formations.  Of  this  forntative 
dividing  power  of  light,  physical  science  teaclies  us. 
It  is  now  tolerably  well  understood,  that  the  light  is 
not  conditioned  by  perfected  luminous  bodies,  but, 
on  tlie  contrary,  that  hght  bodies  are  conditioned  liy 
a  preceduig  luminous  element.  Thus  there  is  set 
aside  the  objection  taken  by  Celsus,  by  the  Mani- 
cliajans,  and  by  rationalism  generally,  namely,  the 
supposed  inversion  of  order  in  having  first  the  light 
and  afterwards  the  luminous  body.  And  yet  the 
light  without  any  substratum  is  just  as  little  con- 
ceivalile  as  the  darkness.  The  question  arises,  how 
the  author  conceived  the  going  forth  of  the  light, 
whether  out  of  the  dark  bosom  of  the  earth-flood,  or 
out  of  the  dark  bosom  of  the  forming  heaven  ?  As 
the  view  of  the  heavenly  lights  (light  bodies)  ver.  14, 
is  geocentric,  so  may  the  same  view  prevail  here  of 
the  heaven-light  itself  By  this  is  meant  that  in  the 
fact  of  the  first  illumination  of  the  earth  the  author 
presents  the  fact  of  the  birth  of  Ught  generally  in  the 
world,  without  declaring  thereby  that  the  date  of  the 
genesis  of  the  earth's  light  is  also  the  date  of  the 
genesis  of  liglit  universally.  But  we  may  well  take 
the  birth  of  light  in  the  earth  (or  the  earth  becoming 
light)  as  the  analogue  whereon  is  presented  tlie  birth 
of  liglit  in  the  heaven,  just  as  in  the  creation  of  man 
there  is  symbolized  the  creation  of  the  spirit-world 
collectively.  \Ve  let  alone  here  the  question  whether 
the  light  is  an  emanation  (an  outflowing)  of  a  lumi- 

God,  and  especially  Ps.  cxxxis.  13-16,  whether  the  language 
there  denotes  the  individual  or  gcnci-ic  formation,  or  both — 
"when  I  was  curiously  wrougliL,*'  etc.;  "and  in  thy  book 

all  my  members  were  wi-itten,  ^^22^  ^"'^7'  *^^  '^^^  *^*^y 
were  being  formed  "  (see  remarks  i'n  Introd.  to  Genesis,  p. 
135). 

If  the  Hebrew  had  developed  itself  into  a  philosophical 
Unguage,  from  this  root  would  have  come  their  n.ame  for 
formal  cause,  causa  /onnalis,  that  wliich  gives  idea  to  any- 
thing, or  Mia/.v5  il  what  it  is,  in  distinction  from  the  causa 
finaiis,  or  ':ausa  efflcifns.  In  fact,  it  is  in  this  very  way 
that  such  a  term  lias  been  formed  in  .\nibic,  and  m  the 
Habbtnic.'il  Hebrew,  only  they  have  employed  for  this  pur- 
pose the  kindred  "11^  ,  which  connects  the  idea  oi  formation 
with  that  of  biiidinij  or  inward  unity. — T.  L.] 

•  I  .Man  is  thus  called  by  Lange  as  the  causa  Jinalis  of  all 
tLe  other  earth  formations. — T.  L.l 


nous  element,  or  an  imdulation  from  a  lumluoui 
body;  only  it  may  be  remarked  that  sound  goes  oi 
all  sides,  and  may,  therefore,  be  supjiosed  to  undu 
late  in  sonorous  waves,  whilst  the  ray  of  light,  on  th« 
other  hand,  goes  directly,  for  which  reason  the  appU 
cation  to  it  of  such  an  undulation  of  sonorous  ivavef 
would  seem  unsuitable.  The  idea  of  an  letheria 
vibration  may  make  a  medium  between  emanation 
and  undulation.  Without  doubt,  however,  the  mean- 
ing here  is  not  merely  a  light-a|)pearing  which  goes 
forth  out  of  the  heaven-ground,*  and  breaks  through 
the  dark  vapor  of  the  earth,  or  from  heavenly  clouds 
of  lighi  (such  as  the  primary  form  of  the  creation 
may  have  appeared  to  be),  but  an  immediate  lighting 
up  of  the  luminous  element  in  the  earth  itself,  some- 
thing like  what  the  Polar  night  gives  rise  to  in  the 
northern  aurora;  enough  that  it  is  said  of  the 
contrast  presented  between  the  illuminating  .and 
the  shade-producing  element.  The  light  goes,  how- 
ever, in  the  first  place,  out  of  the  dark  world-forms 
(not  the  mere  world  material)  after  that  the  spirit  of 
God,  as  I'ormative  principle,  has  energized  in  them. 
The  spirit  of  God  is  the  spiritual  light  that  goes  out 
from  God ;  therefore  its  working  goes  before  the 
creation  of  the  outer  light ;  and  therefore,  too,  it  is 
that  this  light  is  t.ie  symbol,  and  its  operation  simi- 
lar to  the  operation,  of  the  spirit — that  i.s,  the  forma- 
tion and  the  revelation  of  beauty. — And  there  ■was 
light. — The  famed  sublimity  of  this  expression  as 
given  by  Longinus  (in  a  somewhat  doubtful  text) 
and  others,  is  predicated  on  the  pure  simjilicity  and 
confidence  with  which  it  sets  forth  the  omnipotence 
of  the  creative  word. — And  God  saw  the  light 
that  it  was  good, — The  first  beauty  is  the  light 
itself  For  the  Hebrew  3ia  denotes  the  beautiful 
along  with  the  good,  even  as  the  Greek  icaKbi'  de- 
notes the  good  along  with  the  beautiful.  The  sense : 
t/ial  it  was  good,  does  not  seem  easy ;  and  therefore 
TertuUian  (and  more  lately  Neumann)  have  accepted 
the  quia  of  the  Itala.  On  the  other  hand,  DeUtzsch 
remarks :  "  The  conclusion  is  that  to  God  each  sin- 
gle work  of  creation  appears  good."  The  conclusion 
lies,  perhaps,  in  the  pause  of  solemn  contemplation, 
out  of  which,  at  the  end,  goes  forth  the  perfect  sab- 
bath. It  is  because  the  religious  human  soul  recog- 
nizes the  fair  and  the  good  in  the  event  of  the  ap- 
pearing, that  there  is  therein  reflected  to  it  the  foun- 
tain of  this  spiritual  ethical  satisfaction,  namely  the 
contemplation  of  God  Himself  Still  the  contempla- 
tion of  God  does  not  regard  the  object  as  though 
captivated  by  it  because  it  is  fair,  but  it  rejoices 
therein  that  it  is  fair ;  or  we  may  say  that,  in  a  cer- 
tain manner,  it  is  the  very  eflicacy  of  this  contempla- 
tion that  it  becomes  fair. — And  God  divided 
between  the  Ught  and  the  darkness. — Although 
it  is  farther  said  that  God  named  the  light  day  and 
the  darkness  night,  still  it  must  not  be  supposed 
that  here  there  is  meant  only  the  interchange  between 
day  and  night  as  the  ordaining  of  the  points  of  divi- 
sion between  both,  namely  morning  and  evening. 
Although  hght  and  darkness,  day  and  night,  are 
called  aftei  their  appearing,  yet  are  they  still,  all  the 
more,  ver^  day  and  night,  in  other  words,  the  very 
causahties  themselves.  The  Ught  denotes  all  that  is 
simply  illuminating  in  its  eflicacy,  all  the  luminous 
elemeni;  the  darkness  denotes  all  that  is  untrans 

*  [Ilimvtelsgrundi'..  "We  fail  in  translating  this  to  gel 
any  better  word  to  represent  the  frequent  tieiman  Grunt 
(m  composition)  than  our  word  ground.  Foundation  pr& 
scnts  an  incongruity  of  figure  which  is  less  in  the  more  gen 
eral  tciin  ground.    Plane  wf  ild  be  too  indefinite. — T.  L.l 


itm 


GEXESIS,  OR  THE  FIRST   BOOK   OF   MOSES. 


parent,  dark,  shadow-casting;  both  together  denote 
the  poliiritv  of  the  created  world,  as  it  exists  between 
the  light-formations  and  the  night-formations — the 
constitution  of  the  day  and  night.  "  One  sees,"  says 
Delitzseh,  "  how  false  is  the  current  and  purely  pri- 
vative conception  of  darkness ;  as  when,  for  exam- 
ple, a  mediseval  interpreter  (Maxima  Bibl.  Lugd.  vi. 
p.  868)  says:  sicut  siienlimn  nihil  est,  sed  icbi  vox 
non  est  mlcntiuyn  dicitw,  sic  tenebra  nihil  sutU,  sed 
ubi  lux  non  est  teitebr<E  dicuntury  It  is  true,  there 
must  be  presupposed  for  the  daylight  an  illuminating 
Bource  or  fountain  of  light,  and  so  for  the  darkness  a 
§hadow-casting  causality  (Jas.  i.  16);  but  it  would 
be  quite  wrong  to  say  that  light  and  darkness  are 
two  principles  (according  to  the  course  of  the  earlier 
theosophists :  Jacob  Bohm,  and  a  later  school : 
Baumgarteii  and  others).  If  it  is  farther  said  that 
the  darkness  has  not  the  witness  3ia  (good),  it  may 
be  replied  that  it  certainly  has  it  mediately,  ch.  i.  31. 
It  is  indeed  said  still  earlier :  "  We  do  not  read  that 
the  tohu  and  bohu,  that  the  tehom  with  the  darkness 
lying  over  it  originated  in  the  divine  call  into  being 
(fiat),  therefore  they  had  their  origin  in  some  other 
way."  This  is  a  very  unwarranted  conclusion ;  so 
also,  then,  must  the  heavens  have  originated  in  some 
other  way.  The  heaven,  however,  has  its  origin  in 
the  word  of  the  Lord  (Ps.  xxxiii. ),  and  so  also  the  night 
and  the  darkness  (Is.  xlv.  1)  as  well  as  the  abyss 
(Ps.  civ.  8).  It  is,  therefore,  a  hard  inconsequence 
when  Delitzseh,  following  the  mythological  views, 
regards  the  thohu  wabhohu  as  the  chaos  enclosing 
even  the  heaven  in  its  birth  (p.  93),  and  still  farther 
regards  it  theosophically  as  the  ruined  habitation  of 
condemned  demons.  In  the  historical  derivation  of 
the  last  opinion  (p.  105)  Delitzseh  appears  to  have 
confounded  two  distinct  views :  the  scholastic,  that 
God  had  formed  the  human  world  for  the  purpose  of 
tilling  up  the  void  that  arose  in  heaven  after  the  fall 
of  the  angels,  and  the  theosophic,  that  the  terrestrial 
region  of  the  world  was,  in  the  earlier  time,  the  abode 
of  Lucifer  and  his  companions,  which  afterwards, 
through  their  guilt,  became  a  thohu  vabhohu  out  of 
which  God  laid  the  foundation  of  a  new  world.  In 
this  view  the  thohu  vabhohu  is  "  the  glowing  mate- 
rial mass  into  which  the  power  of  God's  wrath  had 
melted  the  original  world  after  it  had  become  cor- 
rupted by  the  fall  of  the  spirits  (pp.  105  and  114 
below), — or  it  was  the  rudis  imiit/estaqiie  motes  into 
which  God  had  compressed  and  precipitated  that 
spiritual  but  now  ungodly  world  condemned  to  the 
flames  in  consequence  of  its  materializing,  and  this 
for  the  purpose  of  making  it  the  substratum  of  a  new 
creation  which  had  its  beginning  in  the  fact  that  God 
had  placed  the  chaos  of  this  old  fire-invaded  world 
vholly  under  water."  One  might  well  ask ;  shall 
.he  tiie-brand  itself  (the  old  bumt-up  earth)  be  the 
chaos,  or  the  divine  reaction  through  the  quenching 
in  watery  Was  the  fire-brand  the  work  of  the 
demons,  or  did  it  come  through  (iod's  judgment  and 
counteraction  ?  All  such  resolutions  ot  the  difficulty 
ire  in  a  state  of  mutual  confusion.  And  this  is  no 
wonder,  for  a  certain  theosophic  hankering  after 
dualism  with  ita  two  principles  can  only  veil  itself  in 
Jark  and  fantastic  phrases.  In  opposition  to  these 
gnostici.sing  representations  of  matter,  the  demands 
jf  a  pure  monotheism  require  of  us  an  acquiescence 
m  the  idea  that  matter  too  is  good,  because  it  is  from 
(iod,— in  30  far  Mideed,  as  we  can  speak  of  pure 
•Matter  in  general  terme.  The  more  particidar  foun- 
tain of  this  view — after  certain  older  preludes  and 
)opular  representations  (Delitzseh,  p.  1U6)  derived 


from  Gnostic  traditions — is  Jacob  Bohm  (Myst 
Magn.  p.  67)  and  the  Gnostic  teachers  that  aros« 
after  him,  Friedrich  von  Meyer,  Baumgarten  (Gen& 
sis),  and  others.  With  peculiar  zeal  hath  Kurtz  also 
taken  part  in  these  theosophic  phantasies,  as  also  ic 
those  other  of  the  miscegenations  er  sexual  confu- 
sions between  the  angels  of  heaven  and  the  daugh- 
ters of  earth  (Gen.  vi.).  The  grounds  presented  by 
Delitzseh,  in  opposition  to  his  earlier  contrary  view 
(as  given  in  the  first  two  editions  of  his  Commentary), 
are  the  following :  1.  In  the  interpretation  aforesaid 
one  would,  to  be  sure,  expect  "'nFii  instead  of  nn"'ni 
but  the  conscious  connection  need  not  lie  precisely 
in  the  consciousness  of  the  writer ;  he  relates  simply 
a  matter  of  fact.  And  yet  he  must  have  been  more 
enlightened  in  respect  to  the  nature  of  things  than 
our  scientific  man.  A  bUnd  narration  of  facts  would 
here  be  as  inconsistent  as  a  pure  indication  of  a 
theosophic  sense  in  thohu  vabhohu.  2.  Thohu  has, 
indeed,  a  predominating  privative  character ;  it 
arises,  however  (Is.  xxxiv.  11 ;  xxiv.  10;  Jer.  iv.  23), 
from  a  positive  destruction.  But  how  natural  was  it 
to  apply  the  pictorial  thohu  vabhohu  to  such  a  condi- 
tion. What  more  purely  privative  than  the  word 
nothing  ?  and  yet  we  say  it  of  positive  states  of  de 
struction.  According  to  Delitzseh,  in  the  method? 
of  its  construction  (world-brand,  quenching-water) 
must  Plutonism  and  Neptunism  have  reached  their 
deepest  grounding.  The  grounds  that  follow  are  in 
no  respects  better  (p.  104).  What  have  rendered 
the  hypothesis  suspicious  from  its  beginning  hitherto 
are  its  apocryphal  or  popular  origin  (Delitzseh,  p. 
105),  its  Gnostic  coloring,  and  its  affinity  to  that 
other  scholastic  pbantasma  that  God  had  created 
men  to  fill  up  the  vacuum  in  the  fallen  angel-world. 
It  must,  however,  become  very  evident  that  the 
representation  of  an  "overcoming  of  the  darkness," 
in  the  physical  sense  in  which  it  here  presents  itself, 
is  utterly  foreign  to  the  holy  text ;  it  is  like  the 
mingling  of  conceptions,  namely  of  a  physical  and 
an  ethical  darkness.  The  representation,  then,  of 
ver.  2  will  be  clearly  a  picturing  of  the  primitive 
condition  of  the  earth,  as  it  became  in  consequence 
of  the  first  general  creation,  ver.  1.  Besides,  this 
hypothesis  obliterates  that  line  which  everywhere 
else  appears  between  the  angelic  and  human  regions 
and  natures.  Finally,  ver.  2,  as  a  representation  ot 
the  flowing,  form-receptive  condition  of  the  eartL- 
mass  gives  the  bases  for  all  farther  ascending  forma- 
tions. Add  to  this  that,  in  such  case,  the  region  o) 
Lucifer  would  have  been  visited  by  the  fire-judgment 
earUer  than  Lucifer  himself — a  representation  which 
runs  counter  to  the  usual  order  of  things — not  to 
say,  that,  on  such  a  supposition,  Lucifer  himself 
should  have  been  rightly  banished  from  the  whote 
extent  of  the  earth-region.  Or,  can  it  be  that  God 
has  built  the  new  house  of  humanity  upon  the  foal 
beams  of  a  demoniac  power  ?  But  it  is  not  worth 
our  while  to  dwell  more  fully  upon  a  representation 
which  is  so  characterized  by  its  own  sharp  contradic- 
tions.— And  there  was  evening  and  there  wns 
morning. — Uere,  in  the  first  place,  we  must  not 
suppose  that  the  evening  and  the  morning  were 
merely  the  sequence  of  the  preceding  darkness  and 
of  the  light  that  followed  it,  notwithstanding'  tha'.  the 
first  evening  and  morning  so  fittingly  appenJ  them- 
selves to  such  a  contrast.  Still  less  are  wr  to  thick 
of  the  usual  evening  and  morning,  since  .he  earti, 
had  not  yet  been  astronomically  arranged.  Evening 
and  morning  denote  rather  the  interval  ol  a  creativ* 
day,  and  this  is  evidenJy  alter  the  Hebrew  mode  ol 


CHAP.  I.— n.  8. 


le: 


reckoning ;  the  day  is  reckoned  from  sunset.  The 
morning  that  foUowa  stands  for  the  second  half  of 
the  day  proper.  In  the  same  manner  was  the  day 
-eckoned  by  the  Arabians,  the  Athenians  {t'vxd-q- 
u  ,./y),  the  Germans,  and  the  Gauls.  It  is  againiit 
the  text  for  Delitzsch  to  put  as  the  ground  here  the 
Babylonish  reckoning  of  the  day,  namely  from  the 
dawning  of  the  morning.  The  earlier  theological 
representation,  that  by  the  creative  periods  were  to 
be  miderstood  the  usual  astronomical  days,  is  now 
only  held  by  individuals  (Baumgarten,  Calwer  Hand- 
bucb,  Keil's  Genesis).  It  is  opposed  to  this,  in  the 
first  place,  that  the  creative  days  are  already  mun- 
bered  before  the  determination  of  the  astronomical 
relation  of  the  earth  to  the  sun,  although  on  other 
grounds  must  we  hold  that  the  days  from  the  fourth 
onward  were  not  astronomical ;  there  are  in  the  way, 
secondly,  the  idea  of  the  first  day  whose  evening  had 
its  beginning  in  that  dark  thohu  vabhohu  which  had 
no  evening  before  it,  as  well  as  the  idea  of  the  sev- 
enth day,  the  day  of  God's  rest,  which  is  not  defined 
by  an  evening  and  a  morning,  but  runs  on  through 
the  ordained  course  of  the  world ;  there  is,  thirdly, 
the  idea  of  the  da;/  of  God  as  it  is  given  to  u.s  in  the 
90th  Psalm,  which  is  traditionally  ascribed  to  Moses 
(ver.  4).  That  this  time-determination  of  a  thousand 
years  does  not  denote  an  exactly  measured  chiono- 
logieal  period,  but  still  a  period  defined  by  essential 
marks  of  time,  appears  from  the  converse  of  Ps.  xc. 
in  2  Pet.  iii.  8  (a  thousand  years  as  one  day,  and  one 
day  as  a  thousand  years),  and  also  from  the  thousand 
years  of  the  judgment-time  as  the  transition  period 
from  the  present  state  of  the  world  to  that  which  lies 
beyond  (Rev.  xx.).  This  comprehensive  significance 
has  the  divine  day  (God's  day)  or  the  judgment-day 
pre-eminently  in  the  Old  Testament  (Is.  ii.  12  ;  Joel 
i.  15  ;  Ezek.  xiii.  5).  Delitzsch,  who  also  holds  that 
the  creative  days  are  periods,  reckons,  as  another 
argument,  that  in  Gen.  ii.  4  the  six  days  are  denoted 
as  one  day.  Add  to  this  the  very  usual  mode  of 
speech,  according  to  which,  day  in  the  Old  Testa- 
ment often  denotes  a  longer  duration  of  time,  for 
example,  in  the  formula  even  to  this  day.  We  are 
not,  however,  to  conceive  of  the  evening  and  morn- 
ing of  the  single  creative  days  as  merely  symbolic 
intervals  of  the  day  of  God.  According  to  the 
analogy  of  the  first  day,  the  evening  is  the  time  of  a 
peculiar  chaotic  fermentation  of  things,  whilst  the 
morning  is  the  time  of  that  new,  fair,  solemn  world- 
building  that  corresponds  to  it.  With  each  evening 
there  is  also  indicated  a  new  birth-travail  of  things, 
a  new  earth-revolution  which  elevates  the  old  forma- 
tion that  went  before  it — a  seeming  darkening,  a 
seeming  sunset  or  going  down  of  the  world ;  and  so 
later  with  this  same  appearance  came  on  the  flood  ; 
and  so,  too,  in  Zach.  xiv.  7,  the  day  of  the  com- 
mencing judgment  is,  with  the  highest  significance, 
denoted  an  evening.  No  less  significant  is  it  in  the 
eschatological  words  of  our  Lord :  and  the  sun  shall 
withdraw  its  light.  Matt.  xxiv.  29.  With  each  morn- 
ing, on  the  contrary,  there  is  a  new,  a  higher,  a  fairer, 
and  a  richer  state  of  the  world.  In  this  way  do  the 
evening  and  morning  in  the  creative  periods  have 
the  highest  significance  for  an  agreement  of  the 
sacr3d  geology  with  the  results  of  the  scientific  geol- 
ogy. The  meaning  would  seem  to  be  incorrectly 
taken  by  DeUtzsch  when  he  says :  "  With  each  effort 
of  the  divine  creating  is  it  morning,  with  each  remis- 
sion it  is  evening"  (p.  106).  The  most  peculiar 
work  of  God,  we  may  rather  say,  would  appear  to  be 
Mch  of  'hose  stormy  revolutions,  in  which  the  spirit 


of  God  hovers  like  an  eagle  over  the  chaotic  fermen 
tations ;  in  the  creative  mornings,  on  the  contrary 
come  in  the  holy  rests  when  God  surveys  the  nen 
work  and  sees  how  good  it  is.  (Comp.  Vox  Rocas 
MONT,  History  of  the  Earth,  p.  7:  "Evening:  a  dara 
return  of  chaos."  Doubtless  the  designation  lacks 
propriety  in  all  respects,  and  yet  it  may  lead  to  th« 
right.) 

[Note  on  the  Relation  of  the  First  Ysrsi 
OF  Gen.  I.  TO  the  Rest  of  the  Chapter. — Among 
all  the  interpretations  of  Gen.  i.,  the  most  difficult  aj 
well  as  the  most  unsatisfactory  is  that  which  regards 
the  first  verse  as  referring  to  a  period  indefinitely 
remote,  and  all  that  follows  as  comprised  in  six  solar 
days.  It  is  barely  hinted  at  by  some  of  the  patris- 
tic writers,  but  has  become  a  favorite  with  certain 
modern  commentators,  as  furnishing  them  with  a 
method  of  keeping  the  ordinary  days,  and  yet  avoid- 
ing the  geological  ditBculty,  or  seeming  to  avoid  it, 
by  throwing  all  its  signs  of  the  earth's  antiquity  into 
this  chasm  that  intervenes  between  the  first  and  sec- 
ond verses.  The  objections  to  it  may  be  thus 
stated : 

( 1 )  Besides  the  peculiar  difficulties  that  attend  any 
view  of  ordinary  solar  days,  such  as  a  morning  and 
evening  without  a  sun,  or  the  language  of  succession, 
of  growth,  and  of  a  seeming  nature,  vrithout  any  con- 
sistent corresponding  reaUty,  there  is  another  and 
greater  incongruity  in  connecting  this  with  a  former 
and  very  different  state  of  things,  or  mode  of  pro- 
ceeding, with  which,  after  all,  it  has  no  real  conneC' 
tion  either  in  the  realm  of  nature  or  of  divine  provi- 
dence. 

(2)  It  is  a  building  of  this  world  on  the  rums  of  a 
former,  without  any  natural  or  moral  reasons  there- 
for. The  states  preceding,  as  understood  by  this 
hypothesis,  were  in  no  sense  preparatory.  The 
catastrophe  which  makes  way  for  it  seems  entirely 
arbitrary,  and  in  no  sense  resembles  the  pauses 
described  in  Genesis,  each  one  of  which  is  in  the 
upward  order,  and  anticipatory  of  the  work  that 
follows. 

(3)  It  is  evidently  brought  in  as  a  possible  escape 
from  the  difiBculties  of  geology,  and  would  never 
have  been  seriously  maintained  had  it  not  been  for 
them. 

(4)  It  has  to  make  the  heavens  of  the  first  verse  a 
different  heavens  from  that  of  the  eighth,  without 
any  exegetical  warrant  therefor.  This  is  a  ratiorial- 
izing  interpretation,  carrying  with  it  a  conception  of 
our  modern  astronomy,  and  almost  wholly  unknown 
to  the  Scriptures,  which  everywhere  speaks  of  the 
heavens  and  the  earth  therein  mentioned  as  one  sys- 
tem. It  is  the  heavens  of  our  earth,  built  upon  it  as 
described  in  Gen.  i.  6,  8 ;  Ps.  civ. ;  1  Sam.  ii.  8,  etc., 
and  always  taken  in  connection  with  it ;  not  a  far-off 
astronomical  heavens,  thouglr  the  rudiments  of  such 
an  idea  come  afterwards  into  the  Hebrew.  Thus  in 
predictions,  whether  of  destruction  or  of  renovation, 
the  heavens  and  the  earth  go  together.  "  I  create 
new  heavens  and  a  new  earth,"  Is.  Ixvi.  22 ;  Ps.  cii. 
27,  and  other  passages.  The  language  is  exactly 
parallel  to  that  of  Gen.  i.  1,  and  yet  we  cannot  sup- 
pose that  there  is  included  here  the  asironomical 
heaven  of  stars  and  planets,  at  least  accordi."ig  to  tha 
conceptions  of  our  modem  astronomy.  It  1,^  a  re- 
newal of  the  earth,  in  some  way,  together  with  tuosf 
celestial  or  sky  phenomena  that  are  in  connection 
with  it,  as  parts,  in  fact,  of  the  tellurian  system.  Il 
is  the  same  language,  the  same  mode  of  conceiving 
as  late  down  in  Scripture  as  the  2d  Epistle  of  Pet<tf 


.68 


oENESIS,  OR  THE  FIRST   BOOK   OF  MOSES. 


lii.  5-7 — the  "  earth  and  heavens  "  that  were  of  old 
before  the  flood  are  put  m  contrast  with  "  the  earth 
and  heavens  that  are  now,"  and  which  are  to  be 
changed  for  *'  a  new  earth  and  heavens  "  *'  accordiu;^ 
to  the  promise  (ver.  13)  to  which  we  look."  It  is 
the  same  language  that  occurs  repeatedly  in  the 
Revelations  (xxi.  1),  and  which,  whatever  we  may 
think  of  its  prophetic  meaning,  shows  the  fixedness 
of  the  conception  down  to  the  latest  times  of  the 
scriptural  canon. 

(5)  It  violates  the  principles  of  a  rational  and 
grammatical  exegesis,  in  making  a  separation  between 
the  first  and  second  verses,  of  which  there  is  no  trace 
or  reason  in  the  language  itself.  If  used  in  the  same 
way  in  narrating  historical  events,  in  any  other  part 
of  the  Bible,  no  one  wovdd  have  thought  of  the  verb 
X^3,  in  the  first,  and  nr"n,  in  the  second  verse, 
othermse  than  as  cotemporaneous  or,  iti  direct  con- 
tinuation at  least,  with  no  chasm  of  time  between 
them  long  or  short.  It  would  have  been  interpreted 
like  the  precisely  similar  sentence,  Job  i.  1 :  "  There 
teas  a  man  in  the  land  of  Uz,  and  the  man  was,  etc., 

STKn  n-^r^'^  yis-y^itz  c^x  n-^n.     Who  would 

think  of  separating  the  second  rt'^rt  here  from  the 
first,  or  sundering  the  evident  continuity?  If  it  be 
said  that  the  context  in  Job  controls,  and  the  very 
nature  of  the  subject,  so  should  it  also  in  Genesis, 
unless  we  make  a  new  context  after  our  own  imagi- 
nations, especially  as  there  are  clear  ways  in  Hebrew 
of  expressing  such  a  parting  of  the  terms,  had  it  been 
designed  to  do  so. 

Besides  this,  it  is  opposed  to  the  usual  force  of 
the  conjunction  "i .  Taken  even  as  a  mere  copulative, 
it  would  not  allow  of  such  a  sharp  and  remote  sever- 
ance. But  ^  is  much  more  than  this  in  Hebrew. 
It  is  seldom  without  a  time  sense,  or  an  inferential 
sense,  showing  a  connection,  not  only  of  mere  event, 
but  also  of  reason  and  causality.  So  here  it  shows 
the  reason  for  the  use  of  S"i3  in  the  preceding  verso. 
"  In  the  beginning  God  created^''  formed,  fashione<i, 
the  earth ;  for  it  was  formless  and  void,  or  when  it 
was  formless  and  void,  etc.  Let  one  take  Noldius' 
(/oncordance  of  the  Hebrew  Particles,  and  see  iiow 
often  (in  the  great  majority  of  cases,  we  may  say)  the 
conjunction  wau  has  this  close-joining  inferential 
sense.  It  is  much  njore  usual  than  its  bare  copula- 
tive force,  but  even  this  is  out  of  harmony  with  the 
hypothesis  of  severance  as  commonly  presented. 
See  al.so  Introd.  to  Gen.  i.  pp.  129,  130.— T.  L.] 

C.  Vers.  6 — S.  Second  Creative  Dat/. — Let 
there  be  a  firmament. — Rakia  (from  Spn ,  to 
stretch,  spread  out,  beat  out)  an  extension  or  ex- 
pansion, rendered  in  the  LXX  and  by  others,  uTepe- 
wMo,  and  in  the  Y nh^ateJirwamerUum, — names  which 


arc  more   material    than    5^p"i.      Knobkl  ; 


'The 


heaven  was  to  the  Hebrews  a  material  substance 
(Exod.  .\xiv.  10),  a  fixed  vault  establi.shed  upon  the 
waters  that  surrounded  the  circle  of  the  eaith  (Prov. 
viii.  27),  firm  as  a  molten  mirror  (Job  xxxvii.  lis), 
*nd  bornii  up  by  the  highest  hills,  which  are  tliere- 
Jbrc  called  llie  pillars  and  foundations  of  the  heaven 
(2  Sam.  xxii.  8;  Job  xxvi.  11);  openings  or  doors 
»re  ascribed  to  it  (ch.  vii.  11  ;  xxviii.  17 ;  Ps.  Ixxviii. 
23).  There  are  the  same  representations  elsewhere." 
But  we  must  not  forget  that  Hebrew  modes  of  ex- 
uression  for  objects  that  have  a  religious  bearing,  do 
ever  contain  a  symbolical  element  wiiich  disdains  the 
iteral  pressure.     Therefore  the  stars  which  in  Gen. 


i.  17  are  fixed  in  the  heaven,  can  nevertheless,  accord 
ing  to  Isaiah  xl.  26,  set  themselves  in  motion  as  a 
host  of  God ;  and  hence  it  is  that  the  one  heaven  ex- 
pands itself  into  a  heaven  of  heavens.  And  thus  th* 
heavens  bends  down  to  the  earth  (Ps.  xviii.  10),  or  ip 
spread  out  like  tapestry  (Ps.  civ.  2),  or  its  beams  ar« 
waters  (ver.  3),  whilst  the  same  heavtn  agidn  is  called 
the  footstool  of  God. — In  the  midst  of  the  waters. 
— We  must  beware  here  of  thinking  of  a  mass  of 
elementary  water;  quite  as  little  could  a  tiuid  mass 
which  is  yet  identified  with  the  light  be  elementar?. 
and  just  as  httle  can  it  be  a  flood,  or  collection  oi 
water,  which  consists  of  the  tliree  factors  air,  earth, 
and  water.  At  this  point  then  is  completed  the 
second  division.  The  true  standpoint  of  contempla- 
tion would  seem  to  be  the  view,  that  in  the  azure 
welkin  of  the  sky  the  clouds  appear  to  give  out  their 
evaporation,  and  to  withdraw  themselves  behmd  the 
blue  expanse  like  a  supercelestial  gathering  of  water 
(Ps.civ.3,  13).  It  follows  from  this,  however,  that  the 
visible  clouds  and  the  rain  may  be  assigned  to  the 
lower  collection  of  waters,  and  that  there  is  meant 
here  the  gaseous  water  as  it  forms  a  unity  with  the 
air,  and  so  makes  an  ethereal  atmosphere  (not  "  the 
water  masses  that  hover  over  the  air-strata  of  the 
atmosphere  ").  DeUtzsch  here  mistakes  the  symbol- 
ical element.  "  It  must  be  admitted,"  he  says,  "  that 
in  this  the  Old  Testament  is  chargeable  with  a  delect, 
for  a  physical  connection  between  the  descending 
rain-waters  and  the  heavenly  waters,  which  is  also 
indicated  in  the  New  Testament  (Rev.  iv.  6)  cannot  be 
maintained."  Indeed,  it  is  with  the  actual  physical 
connection  between  the  invisible  collection  of  water 
(the  gas-formed)  and  the  visible,  that  the  contrast  is 
established ;  it  is  the  polaric  tension  which  even  the 
phenomenological  extension  brings  to  vii'W.  Buf, 
why  should  the  Septuagint  correct  the  text  here  with 
the  addition,  ver.  8  :  And  God  sau\  whilst  the  Hebrew 
text  has  it  not?  H-.id  the  prophetic  author  some 
anticipation  that  the  blue  vault  oi  heaven  was  merely 
an  appearance,  whilst  the  savai.s  of  the  Septuagint 
bad  no  .-^ueh  anticipation,  and,  therefore,  proceeded 
to  doctor  the  passage?  There  may,  indeed,  be  an 
exaggeration  ol'  this  conception  of  the  ujtper  waters, 
since  Philoponus  and  the  other  church  fathcis  under- 
stand by  the  same  the  ether  that  is  beyond  the  earth's 
atmosphere ;  nevertheless,  their  view  would  seem  to 
be  more  correct  than  that  which  refers  the  expression 
to  a  proper  cloud-formed  atmospheiic  water. — And 
God  named  the  firmament  heaven,  CCB .  See 
ver.  1.  Delitzsch:  Here  is  meant  the  heaven  of  the 
earth-world;  ver.  1,  on  the  contrary,  refers  to  the 
heaven  and  the  heaven  of  heavens.  But  if  the  firma- 
ment IS  "  the  immeasurable  far-re.aehing  height,"  there 
is  a  failure,  or  falling  short,  in  the  limiting  of  the 
conception.  A  main  point  appears  to  be.  that  the 
rakia  is  presented  to  view  as  the  symbolic  dividing 
of  the  super-earthly  heaven,  a  phenomenal  appear- 
ance of  that  house  of  God  to  which  all  who  pray  to 
(iod  look  up.  For  the  later  cosmological  interpreta- 
tions of  the  upper  waters,  see  IJelitzsch,  p.  lOS. 

7.  Vers.  9-13.  TJiird  Crraliir  Jiai/.—Ycr.'.K  Let 
the  waters  be  gathered  together. — The  Ifrimjin, 
the  enrtli  into  form  and  the  creation  of  the  ve(jetal^ 
world. — That  the  ph\  sical  dividing  of  the  earth-mass 
and  of  the  water-mass  is  here  jiresented,  is  clear. 
There  would  appear,  however,  to  be  sigidfied  a  pre- 
ce<ling  chemical  separation  of  both  elements,  which 
had  withdrawn  themselves  from  the  inner  or  undoi 
core   of  the   earth.      The   expression   C"'Hn     !n;3' 


CHAP.  1.— 11.   3. 


1C>9 


ICjOtcs  properly  not  merely  an  outward  assembling, 
but  an  intensive  close  combining  (see  Gesenius,  T^'^p). 
ijpon  the  formation  of  tlie  water  proper,  as  it  is  now 
introduced,  is  conditioned  tiie  firm  underlying  of  tlie 
eartli.  The  completing  of  this  division,  however,  has 
for  its  cousei-iueuce  tiiat  flowiug  togetlu'r  of  tlie  water 
into  its  peculiar  place,  with  wliich  immediately  the 
self-foi-ming  earth-soil  now  comes  into  risibility. 
It  is  thereby  implied  that  the  elevations  and  depres- 
sions of  the  earth's  surface — the  hills  and  vales,  the 
highlands  and  the  ocean-depths — are  here  formed, 
just  as  it  is  so  precisely  set  forth,  Ps.  civ.  B-8  (with 
which  compare  Prov.  viil.  24).  And  so,  too,  the  crea- 
tion of  the  hills  is  here  only  indicated,  or  rather  pre- 
sented, as  a  consequence  of  the  creation  of  the  sea 
(see  Ps.  xc.  2;  Deut.  xxxiii.  15;  Habak.  iii.  8). 
Thus  much  is  clear ;  as  long  as  the  water  and  the 
earth-mass  are  not  divided,  there  can  be  no  mention 
of  any  oiigination  of  the  hills.  With  the  sea-lite, 
however,  must  begin  also  the  earth-life,  that  is,  the 
working  of  the  imier  earth-fire  that  causes  the  up- 
heavings.  It  is  a  wrong  apprehension  of  the  waters 
of  ver.  2  and  ver.  6,  when  one  takes  the  story  of  cre- 
tion  as  favoring  a  one-sided  Neptuuism  (Wagner). 
The  volcanic  action  of  the  earth  in  the  formation  of 
the  earth,  is  not  expressed,  indeed,  but  it  is  through- 
out freely  unplied ;  it  would  appear  to  be  indicated, 
Ps.  civ.  S.  There  is  truly  no  tlitficulty  in  supposing 
that  the  formation  of  the  hills  kept  on  through  the 
succeeding  creative  days.  In  respect  to  this,  De- 
litzsch  expresses  himself  better  than  Hofmann: 
"  Generally,"  says  he,  "  the  works  of  the  single  crea- 
tive days  consist  only  in  laying  Ibundations;  the 
birth-process  that  is  introduced  in  each,  extends  its 
efiicacy  beyond  it,  and,  in  tiiis  sense  we  say  with 
Hofmann  (i.  p.  278) :  '  Not  how  lorig^  but  how  mani/ 
limes,  God  created  is  the  thing  intended  to  be  set 
forth.'  "  Much  more  have  we  to  distinguish  between 
the  distinct  creative  acts  and  the  creative  evolutions. 
Even  after  the  creative  division  of  the  first  day  the 
evolving  of  light  may  stiU  go  on,  and  the  same 
thought  holds  good  of  the  efiicacy  of  the  succeeding 
&cts  of  each  of  the  other  days.  The  act  itself  means 
the  introduction  of  a  new  principle  out  of  the  word 
of  God,  which,  as  such,  has  the  form  of  an  epoch- 
creating  event. — Ver.  10.  And  God  named  the 
dry  earth  land,  that  is,  earth-soil  in  the  narrower 
sense,  and,  therefore,  it  is  that  }'"IX  has  no  article. — 
And  the  water  named  he  sea. — Properly  seas, 
"or  rather  ocean;  for  it  is  more  intensive  than  a 
numerical  plural,  and  is  therefore  (as  ui  Ps.  xlvi.  4) 
construed  in  the  singular."  Delitzsch.  On  the  other 
nand,  Knobel  would  make  prominent  the  singleness 
of  the  seas  in  the  rendering  Weltmeer^  or  world-sea, 
main  sea,  or  ocean. — And  G-od  saw. — Xow  has  the 
earth-formation  come  into  visibility,  though  only  in 
its  first  outlines,  or,  according  to  the  idea  of  the 
naturaUst,  as  an  insular  appearing  of  the  land-region 
as  it  untblds  itself  to  view. — Let  the  earth  bring 
forth  (sprout,  germinate). — It  is  agreeable  to  the 
nature  of  the  earth  as  well  as  of  the  plant  that  both 
«re  together  as  soon  as  possible.  The  earth  has  an 
mclinatioii  to  germinate,  the  plant  to  appear.  In 
truth,  its  origination  is  a  new  creative  act.  In  the 
proper  place  is  this  creation  narrated ;  for  the  plant 
denotes  the  transformation  of  the  elementary  mate- 
rials, earth,  air,  water,  which  are  now  present  in 
organic  life  through  the  inward  working  of  the  hght. 
It  forms  the  preconditioning,  as  the  sign  or  prognos 
tic,  of  the  awaiting  animal  creation.     And  though  it 


has  need  of  the  light  too  in  some  measure,  it  doea 
not  yet  want  the  sunshine  in  its  first  subordinate 
kinds.  The  question  now  arises,  whether  we  must 
distinguish  three  kinds  of  plants :  Xtlj^  ,  tender  green. 
--" ,  herbs  and  shrubs,  vegetables  and  grain  !o 
the  smaller  growths  generally),  and  i"i3  y:  ,  fruit 
tree,  according  to  the  view  of  Knobel,  embracing  aL 
trees  inasmuch  as  tney  all  bear  seed.  Delitzsch,  at 
well  as  Knobel,  assumes  this  threefold  division. 
Farther  on,  however,  we  see  that  the  more  general 
kinds  precede  (lights,  water-swarmings),  in  order 
that  they  may  become  more  or  less  specific.  And 
here  XIU^  may  present  the  universal  conception  of 
all  vegetable  life  in  its  first  germination  (although 
including  along  with  it  the  more  particular  kmds  of 
cryptogamic  and  the  grasses),  whilst  in  this  way  the 
contrast  between  the  herbaceous  plants  and  the  trees 
becomes  more  prominent  (Umbreit,  Ewald).  Thence, 
too,  it  appears  that  the  sign  of  sted-formation,  of 
propagation,  and  of  particular  specification,  is  ascril>- 
ed  to  all  plants.  Closer  observations  in  respect  to 
single  particulars  may  be  found  in  Knobel.  We 
must  protest  against  the  exposition  of  Delitzsch : 
"  Its  origination  follows  in  that  way  which  is  un- 
avoidable to  a  creative  beginning,  and  which  is  to  it 
essentially  what  is  called  a  generatio  equivoca  ;  that 
is,  it  does  this  in  measure  as  the  earth,  through 
the  word  of  the  divine  power,  receives  strength  to 
generate  the  vegetable  germ."  The  sentence  con- 
tains a  contradiction  in  so  far  as  the  question  still 
relates  to  the  divine  word  of  power ;  but  this  divine 
word  of  power  creates  not  merely  a  strength,  or 
force,  in  general ;  *  each  new  and  distinct  creative 

*  [The  argument  from  exegesis  here  would  depend  vei-y 
much  upon  the  view  taken  of  the  words  3r")T  ^"'^t^  -  They 
are  rendered  by  the  LXX.  ainlpov  trirepfia.  THe  Vulgate, 
.faciensjsemeu,  and  our  translation,  yielding  seed,  are  better, 
since  the  Iliphil  I'orai  seems  to  demand  a  causative  or  pro- 
ducing sense.  The  rendering  of  ttie  LXX.  would  do  lor  the 
other  form  >nT  "^TT  ,  which  occui-s  ver.  29,  representing 
the  plant,  after  it  was  made,  as  casting  its  seed  upon  the 
earth.  If  we  take  It  in  the  causative  or  seminative  sense, 
there  is  still  the  question,  whether  it  is  merely  desciiptive 
of  the  plant  in  general  as  distinguished  from  other  created 
things,  or  whether  it  sets  forth  something  in  the  very  crea- 
tive or  tirst  generative  process.  If  it  were  the  former,  it 
would  seem  to  demand  the  article,  J^ITlsn  ,  the  plant  that 
bears  or  semmat^is  seed.  As  it  stands,*  however,  the  whole 
force  of  the  word  (as  emphatic)  and  of  the  context,  would 
favor  the  latter  idea  :  "  Let  the  earth  bring  forth  the  plant 
as  seminating,*'  or  in  its  semination,  that  is,  as  growing 
from  a  seminal  power  in  the  vei7  beginning.  It  may  not  be 
easy  to  understand,  conceptually,  how  tliis  can  be  withont 
a  previous  material  seed  (seed-vessel)  or  a  previous  plant 
from  which  the  seed  came,  but  still,  as  a  fact,  it  may  be 
clear,  and  clearly  stated.  The  opposite  notion  is,  that  the 
plant  was  outwardly  and  mechanically  formed  with  its  stem, 
leaves,  limbs,  seed-vessel,  etc.,  all  perfect,  and  then,  in  somp 
way,  connected  with  the  ground,  which,  after  all,  has  noth- 
ing to  do  with  its  first  production.  Or  it  might  be  thought 
that  merely  the  seed  (seed-vessel)  was  thus  mech.aiucally 
made  (that  is,  by  a  force  acting  on  the  outside  of  it),  and 
then  this  seed  placed  in  the  ground  if>  grow.  Either  of 
these  latter  views  is  attended  with  great  difficulties,  increas- 
ing ever  the  more  they  are  contemplated,  though  as  a  nier< 
conceptual  view  it  might  seem  at  first  the  easiest.  It  ma> 
be  said,  too,  that  they  are  not  favored  by  the  langnagt 
which  assigns  to  the  earth  an  iiupoit-ant  part  in  the  prooe«s, 
and  seems  to  make  the  very  semination  an  original  act. 
We  gain  nothing  by  regarding  it  as  the  mechanical  ereatioD 
of  the  seed-vessel,  since  that  is  not,  in  itsell,  the  =eminat  ns 
power,  any  more  than  the  entiie  plant,  but  only  the  seat  01 
its  uearer'residence,  or  its  more  interior  wrapper  as  it  may 
be  called.  Every  plant  that  now  grows  springs  Irum  ar 
immaterial  power  (and  thnt  not  a  blank  force,  but  condition 
ed  by  an  idea)  brought  in  certain  relatious  to  the  earth 
This  power  is  not  the  seed  as  seed-vessel,  for  that  dies  I  dis* 
..  'ves>  in  the  process  (see  John  xii.  24),  and  by  such  disso 


i70 


GENESIS,  OR  THE  FIRST   BOOK   OF  MOSES. 


»ord  introduces  a  new  and  distinct  principle  into 
the  already  existing  sphere  of  nature — a  principle 
which  hitherto  had  not  been  present  in  it.     Along 

lution  sets  free  the  immaterial  life  to  work  again,  as  at  first, 
in  gathering  from  the  flowing  outward  conditions  iho  mate- 
rial for  its  new  manifestation,  and  arranging  tuch  tiowing 
material  in  the  fixed  order  commanded  and  demanded  by  its 
unchanging  ''^^'C  ,  species,  elSos,  law,  or  idea.  In  the  begin- 
ning the  command  of  the  Logos  plaees  it  in  immediate  con- 
nection with  such  outward  conditions.  There  is  no  need  of 
any  protophist  whether  in  the  form  of  plant  or  seed.  The 
tree,  regarded  materially,  or  as  ^an-ofxevov,  is  as  much  a 
flowing  thing  as  a  river,  although  it  flows  much  more  slow- 
ly. It  is,  therefore,  alike  irrational  to  think  of  God's  mak- 
ing either  of  thim  outwardly,  or  immediately,  int^tead  of  the 
causation  from  which  they  respectively  proceed.  In  the 
case  of  things  that  are  intended  to  reproduce  themselves,  thie 
primitive  seminal  power  is  aften^'ards  deposited  m  a  seed- 
vessel  from  whence  to  come  forth  for  all  future  manifesta- 
tions ;  but  it  is  the  same  power — the  same  that  was  first 
created — the  tsame  species  (»»wm  in  TnuUis)it\.  the  myriad 
manifestations  outwardly  existing  at  the  same  time,  and  in 
all  succeeding  times  as  long  as  the  power  lasts,  or  is  able  to 
find  the  conditions  under  which  it  appears.  It  may  be  re- 
^rded  too,  with  all  reverence,  as  the  same  process,  except 
that  at  each  intermediate  beginning  it  st^irts  with  its  libera- 
tion from  the  holding  seed-vessel  to  work  anew  in  building 
itself  a  new  house,  but  in  the  same  manner,  after  such  lib- 
eration, as  when  it  first  issued  from  the  divine  fiat.  For  a 
moment,  too,  may  this  immaterial  power  be  said  to  become 
disembodied,  as  in  the  instant  of  passing  from  the  old  per- 
ishing organization  into  the  commencing  new— each  being 
successivi'ly  its  work,  deriving  from  it  structure,  foim,  and 
outward  species.  It  is  not  made  by  the  organization — for 
then  chemistrv  might  find  it.  It  is  before  the  organization, 
thus  making  the  latter  a  real  organism  produced,  as  at  first, 
by  a  force  and  a  law  working  from  within,  and  building 
around  itself,  instead  of  an  artificial  semblance  having  its 
idea  outwardly  or  mechanically  introduced  into  the  matter 
after  the  way  of  human  art  ^Ve  may  say,  therefore,  that  it 
is  the  same  original  life,  the  going  forth  of  the  same  unspent 
energy,  the  prolonged  utterance  of  the  same  Word  sounding 
on  m  nature,  and  obeyed  now,  e^ch  time,  with  the  same 
alacrity  as  when  it  first  felt  the  pulsations  of  the  voice  that 
eaid:  '("^JXt^  XCTP ,  "Let  the  earth  germinate,"  let  the 
earth  bring  forth.  It  is  mother-earth  that  gives  the  plant 
its  body,  its  outward  manifestation,  so  far  as  that  alone  may 
be  called  the  plant,  but  not  its  idea,  its  law,  or  even  its  im- 
material ptiwer.  And  it  is  this  which  makes  it  something 
quite  ditk'rent  from  the  generatio  eqiiivoca  of  some  natural- 
ists, and  Jo  which  Deiiizsch  unfortunately  compares  it. 
The  veiy  term  implies  a  blank,  blind,  and  doubtful  force 
that  mitiht  produce  one  thing  as  well  as  another.  But  here 
there  is  a  conditioning  power  bringing  out  the  plant  ^njiiDb 
according  to  its  species.  It  is  God's  word  appearing  (speak- 
ing) through  the  earth  ;  it  is  *'  the  Lord  hearing  tiie  heavens, 
and  the  heavens  hearing  the  earth,  and  the  earth  hearing 
the  corn,  the  wine,  and  the  oil,"  Hosea  ii.  22,  23.  Hence 
the  exceeding  significance  as  well  as  beauty  of  one  of  tlie 
Hebrew  names  for  plants.  They  called  them  PlIIX  ,  lig/ils, 
manifeslalionsi  see  Is.  xxvi.  19,  P'^mx    313,  the  "dew  of 

herbs,"  to  which  ie  compared  the  resurrection-power  (or 
*•  resurrection-rain  "  as  the  Jewish  Rabbins  call  it),  which 

nail  revive  the  bodies  "  sown "'  in  the  earth. 

Whatever  difficulty  there  may  be  in  such  views  of  the 
Dripinal  growth,  it  is  far  less  than  that  which  attends  the 
tiechanical  notion,  if  we  push  it  to  all  its  consequences.  It 
►oulfl  follow  that  the  earth  did  not  really  bring  forth  the 
first  pl:ints  (as  Serijiture  expressly  says  it  did),  unless  we 
take  it  in  some  mere  magical  sense,  or  think  of  some  sudden 
starting  out  of  the  earth  independent  of  any  nexus  of  physi- 
cal causation.  We  must  also,  in  that  case,  give  up  the  idea 
of  the  species  determining  the  construction  instead  of  the 
construction  the  species.  But  the  strongest  argument  for 
the  commentator  is  that  the  exegesis  will  not  bear  it.  In 
Bucb  an  outward  mechanical  view  the  words  Xttllin.  -"^"ms 
lone  all  their  cauj^ative  force,  and  thus  become  merely  re- 
dundant cyphers  in  the  account.  The  language  of  causation 
whore  there  i«  in  reality  no  causative  process  is  simply 
magical  and  unmeaning,  llad  5'^^T13  hero  meant  nothing 
more  thr»n  casting  or  sowing  seed,  as  the  LXX.  interpret  it, 
there  would  only  have  been  need  of  the  present  Kal  parti- 
oiple  ^')^^  ,  aH  in  ver.  20,  where  the  plant  is  spoken  of  after 

tfl  creation,  and  as  carrying  on  its  procesnes  of  reproduction. 
fliid  "yielding  seed"  been  the  sense  intended,  there  are 
»thei    words  that  would  have  better  expressed  it.     This 


with  the  various  species  and  seeds,  along  with  th* 
determinate  propagation  of  plants,  each  afiei  iti 
kind,  there  clearly  and  distinctly  comes  in  that  con- 
ception of  nature  which  is  already  announced  in 
the  gi'eat  contrasts.  The  words :  upon  (he  earthy 
■}*")>fn"b5  (ver.  11),  are  interpreted  by  Knobel  of 
the  high  growth  of  the  trees  [over  the  earth)  in  con- 
trast with  the  plants  which  cleave  closer  to  the 
ground,  and  wliich  are  regarded  by  Dclitzsch  as  a 
present  clothing  of  the  earth.  With  respect  to  ver. 
20,  we  may  assume  that  Knobel  is  right.  In  the 
contemplation  of  the  young  world,  this  majestic  rising 
above  the  earth  in  the  case  of  the  tall  trees,  as  in  that 
of  the  birds,  has  a  peculiar  excitement  for  the  imagi- 
nation. With  the  plants  there  appears  the  tirst 
thing  that  is  distinctly  symbolic  of  life  as  well  as  of 
their  individual  beauty. 

8.  Vers.  14-19.  Fourth  Creathe  Day.  Begin- 
ning of  the  second  triad. — The  preconditions  of  the 
now  expectant  animal  and  human  life,  are  the  lighta 
of  heaven,  the  stars,  or  heavenly  bodies,  partly  as 
physical  quickening  powers,  and  partly  as  signs  of 
the  division  of  time  for  the  human  culture-world.  It 
is  theirs,  in  the  first  place,  to  make  the  distinction 
between  day  and  night,  between  Ught  and  darkness, 
and  to  rule  over  the  day  and  night — to  make  that 
great  contrast  upon  which  the  human  developments, 
as  well  as  the  animal  nature-life,  are  essentially  con- 
(litioned,  such  as  sleep,  waking,  generation,  diversi- 
ties in  the  animal  world — animals  of  the  day  and 
animals  of  the  night,  etc.  It  agrees  well  with  the 
text,  that  again,  whilst  it  makes  a  more  special  men- 
tion of  the  ordinance  of  the  heavenly  bodies,  it  gives 
the  chief  prominence  to  their  spiritual  or  humane 
appointment :  let  them  be  for  signs  and  for  festivals, 
and  for  days,  and  for  years.  The  question  arises 
here,  whether  these  appointments  are  to  be  taken  as 
four  (Luther,  Calvin,  DeUtzsch,  Knobel);  or  that 
three  are  meant:  namely,  for  signs  of  times,  for 
days,  and  for  years  (Rosenmiiller,  Eichhorn,  De 
Wette,  Baumgarten) ;  or  only  two :  for  signs,  for 
times,  including  in  the  latter  both  days  and  years 
(Schumann,  Maurer).  For  the  first  view,  indeed, 
there  speaks  the  simple  series  of  the  appointments, 
but  there  is,  too,  the  consideration  that  the  spiritual 
(or  ecclesiastical)  appointments  of  the  heavenly 
bodies  are  not  exhausted  in  tlie  chronological.  The 
sign  rix  has  oftentimes  in  the  Old  Testament,  a  relig- 
ions  significance.  Thus  the  rainbow  is  established 
for  the  sign  (nix)  of  the  covenant  between  Jehovah 
and  Noah,  together  with  his  sous  (Gen.  ix.  1 2). 
Later,  Abraham  receives  in  the  starry  heaven  a  sign 
of  the  divine  promise.  But  when  it  is  said  (Jer.  x. 
2):  Ye  must  not  be  afraid  of  the  signs  of  heaven, 
there  is  not  reprobated  therein  the  meaning  of  the 
signs  of  heaven  in  their  right  significance,  but  only 
the  heathenish  misconception  of  them.  The  primi- 
tive religion  was  throughout  symbolic ;  it  was  a  con 
tcmplation  of  the  invisible  deity  through  symbolic 
signs,  and  the  most  universal  of  them  were  sun, 
moon,  and  stars.  It  was  thus  thai  th*^.  primitive 
symbolic  religion  became  heathenish ;  e  religioui 
symbolic  degenerated  into  an  irreligious  mythical; 
the  glory  of  God  was  suffered  to  pass  away  in  the 

Hijihil  form  otcurs  only  in  one  othe-  place  in  the  Hebrew 
Scrip'ures,  namely  Lev.  xii.  2,  wh  s  it  evidently  bears 
exclusively  the  coneeptive  or  sominaving  Benwe.  Its  choice 
hero,  therefore,  shows  that  the  writer  had  HomethinK  else  in 
view  than  an  outward  construction,  either  of  the  pKiut  M 
a  whole,  or  of  the  seed-vessel  whether  regarded  as  tpparatJ 
from,  or  as  contained  in,  the  plant. — T.  L.1 


CHAP.  I.— II.  3. 


17\ 


form  of  transitory  signs ;  it  became  identified  with 
them,  whilst  men  utterly  lost  the  consciousness  of  the 
difference.  The  true  representatives  of  the  primitive 
reUgiou  on  its  light-side  held  fast  this  consciousness, 
as  in  the  example  of  Melchizedek ;  but  they  reve- 
renced jod  as  such  under  the  name  El  Kliou  (God 
Most  High).  It  is  an  improper  inference  when 
Knobel  here  would  refer  this  to  the  UQUsual  phenom- 
ena of  the  heaven,  such  as  the  darkening  or  eclipse 
of  the  sun  aud  moon,  the  red  aspect  of  the  latter  (in 
•D  eclipse),  the  comets,  the  liery  appearances,  etc. 
Moreover,  we  cannot  find  indicated  here,  as  Delitzsch 
does,  an  astrological  importance  of  the  heavenly 
bodies,  on  which  he  remarks :  "  This  ancient  univer- 
sally accepted  influence  is  undeniable,  a  thing  not  to 
be  called  in  question  in  itself  considered,  but  only  in 
its  extent,"  The  question  refers  to  the  signs  of  the 
theocratic  belief,  such  as  are  celebrated  Ps.  vhi.  aud 
Ps.  xix.,  from  which  the  culture-signs  of  agricultuie, 
navigation,  and  travel,  must  not  be  excluded. 
Thence,  by  right  consequence,  must  be  added  the 
festival  signs,  S''"15113  .  Moed,  it  is  true,  denotes,  in 
general,  an  appointed  time,  but  it  comes  in  close 
connection  with  the  word  Jehovah  before  the  festival 
seasons.  The  significant  time-sections  of  the  Israel- 
ites were,  moreover,  religious  sabbaths,  new  moons 
(Ps.  civ.  19),  and  yeaily  festivals  which  were  likewise 
regulated  by  the  moon.  Upon  the  two  religious 
appointments  of  the  heavenly  bodies  (signs  of  belief, 
■signs  of  worship)  follow  the  two  ethical  and  humane : 
the  determination  of  the  days  and  therewith  of  the 
days-works — the  determination  of  the  years  and 
therewith  the  regulation  of  life  and  its  duration. 
Hereupon  follows  the  more  common  determination 
of  the  heavenly  hghts  for  the  annual  hfe  in  general. 
—To  give  light  upon  the  earth. — With  the  light 
~f  the  sun  there  is  also  determined  its  vital  warmth, 
ihus  the  text  speaks  first  of  tlie  appointment  of  the 
teavenly  bodies  for  the  earth-world  (vers.  14,  1.5), 
»nd  then  of  the  creation  of  the  luminaries  in  their 
variety  and  distinct  appointments,  in  which  the  stars 
form  a  special  class,  ver.  16.  After  this  there  is 
mention  of  their  location  and  their  efficacy ;  their 
place  is  the  firmament ;  their  primary  operation  is  to 
give  light;  next  follows  their  government,  that  is, 
that  peculiar  determination  of  the  day  and  night  that 
is  necessary  for  the  preservation  of  life.  The  third 
thing  is  the  thvision  between  light  and  darkness,  the 
instituting  of  the  vicissitude  of  day  and  night.  For 
here  must  the  dividing  of  light  from  darkness  denote 
something  quite  different  from  that  of  ver.  4 ;  it  is 
not  the  division  of  the  luminous  and  the  shadowy, 
but  of  the  day-Ught  and  the  night-shadow  them- 
selves. But  now  arises  the  question :  How  comes  it 
that  the  first  mention  of  the  creation  of  the  heavenly 
bodies  is  on  the  fourth  day  ?  It  follows  from  the 
fundamental  cosmical  laws  that  the  earth,  before  the 
sun,  was  not  prepared  for  bringing  forth  thi'  plants. 
It  is  saying  too  httle  to  affirm  that  this  place  must 
only  be  understood  phenomenally,  or  that  the  earUer 
created  heavenly  bodies  make  their  first  appearance 
on  the  fourtl  day  along  with  the  clearing-up  of  the 
atmosphere.  But,  on  the  other  hand,  suiely,  it  is 
gajiiig  too  much,  when  we  assume  that  the  formation 
of  the  starry  world,  or  even  of  our  owu  solar  and 
planetary  system,  had  its  beginning  in  the  fourth 
creative  period.  This  representation  is  inorganic, 
abnormal.  It  is  just  as  httle  supported  by  any  sound 
cosmogony  as  demanded  by  the  scriptural  text.  As 
little  as  the  text  requires  that  in  generil  tiie  first 


light  of  the  universe  should  have  its  originatiot 
cotemporaneous  with  the  light  out  of  the  thohu 
vahhohu  of  the  earth,  just  as  httle  does  the  placi 
before  us  demand  that  we  should  date  the  abso.utelj 
first  formation  of  the  heavenly  bodies  from  the  fourth 
creative  day.  This,  however,  agrees  well  «ith  ou? 
text,  that  both  the  appearing  of  the  starry  world, 
and  the  development  and  operation  of  the  solar  sys- 
tem, were  first  made  ready  for  the  earth  on  that 
same  day  in  which  the  earth  became  ready  for  the 
sun.  On  the  fourth  creative  day,  therefore,  there  18 
completed  the  cosmical  regulation  of  the  world  for 
the  earth,  and  of  the  earth  for  the  world.  See  more 
under  the  Theological  and  Kthical. 

9.  Vers.  20--.;3.  Fifth  Creaiive  Day.— Corre- 
sponding then  to  the  second  day  (of  the  first  triad) 
we  have  here  (on  the  second  day  of  the  second  triad) 
the  animation  of  the  water  and  the  air  in  the  marine 
and  winged  creatures.  The  creation  of  the  marine 
animals  begins  first.  It  is  not  only  because  they  are 
the  most  imperfect  creatures,  but  because  the  water 
is  a  more  quickening  aud  a  more  primitive  condition- 
ing of  life  than  the  earth.  The  like  holds  true  of  the 
air.  It  is  clear,  moreover,  that  the  land-animals  in 
their  organization  stand  nearer  to  men  than  the  birds; 
nevertheless  they  are  not,  in  all  respects,  more  per- 
fect than  the  biids ;  and  of  these  latter,  as  of  the 
trees,  it  is  emphatically  said  that  they  hover  high 
over  the  earth.  IndeetJ,  as  birds  of  the  heaven,  they 
are  assigned  to  the  heaven,  as  the  fish  to  the  water, 
as  the  land-animals  to  the  earth,  and  so  far  correctly, 
since  they  not  merely  soar  above  the  earth,  and  have 
their  proper  Ufe  in  the  air,  but  also  because  they  are 
in  part  water-fowl  aud  not  merely  land-birds.  This 
graphic  nature-limning  is,  moreover,  to  be  noticed 
here  in  the  formation  of  the  fishes  and  the  birds,  as 
at  an  earlier  stage  in  the  formation  of  the  plants. 
The  first  animals  are  now  more  carefully  denoted  as 
living  souls,  n^n  fs:  (soul  of  hfe).  On  this  De- 
litzsch remarks :  "  The  animal  does  not  merely  hare 
soul,  it  is  soul;  since  the  soul  is  its  proper  being, 
and  the  body  is  only  its  appearing."  That  might 
hold  in  respect  to  men,  but  it  could  hardly  be  said 
of  the  animal  (see  Ps.  civ.  29,  30).  It  is  true,  the 
beast  is  animated ;  it  has  an  animal  principle  of  sen- 
sation and  of  motion  which  is  the  groimd  of  its 
appearing,  but  as  soul  it  is  inseparably  connected 
with  all  animal  soul-life,*  that  is,  the  life  of  nature. 
Knobel  translates :  Let  the  waters  swarm  a  swarm. 
This  conception  is  still  more  lively  and  pictorial  than 
that  of  our  translation  {es  solleit  wtmnieln  die  Wasser 
vom  Gewimmel,  let  the  water  swarm  with  or  from  a 
swarm) ;  nevertheless  we  hold  the  latter  to  be  more 
correct,  since  the  causality  of  the  swarm  cannot  he 
in  the  water  itself,f  but  in  the  creative  word. — And 

*  [Thierseelenlehen.  Lange  evidently  forms  this  Ger- 
man word  with  reference  to  the  peculiar  Hebrew  phrase 
n*n  tUE3  ,  nephesh  hayya,  or  soul  of  life,  rendered  in  our 

English  Version  living  3oul.  We  use  the  word  animal,  in 
translating,  from  an  aversion  to  the  English  word  beast, 
which  has  feilien  much  below  the  German  Thier. — T.  L.) 

t  [This  reasoning  seems  doubtful.  There  is  no  more 
uced  of  such  an  argument  to  avoid  naturalism  here  than  iQ 
interpreting  the  similar  language  y^XH  XUJ'IFI ,  Let  the 
earth  bring,  ver,  U.  The  causality  here,  as  there,  is  dou- 
ble, but  there  is  certainly  a  secondary  causality  in  the 
earth  which  justifies  us  in  giving  its  obvious  active  transitive 
meaning  to  the  denominative  verb  Vl'ilj  :  Let  the  waten 
swarm  a  swarm.  The  verb  is  evidently  made  from  the  noun 
1'"]Ui  ,  reptilia,  the  lowest  and  most  prolific  kind  c  f  animals. 
So  the  Jewish- Arable  translator  renden  it  by  a  siinilaj 


172 


GENESIS,  OR  THE   FIRST  BOOK   OF  MOSES. 


let  birds  fly  and  fly  (fly  about). — The  strong  sense 
of  tlie  Hebrew  conjugation  Pilel  (rsi?^)  cannot  be 
expressed  by  the  simple  words  let  Jiy.  The  element 
of  the  formation,  the  air,  is  not  here  given ;  for  it  is 
clear  that  they  are  not  referred  to  the  water  in  their 
origin.*  One  might  think  here  in  some  way  of  the 
upper  waters ;  but  the  birds  are  under  the  firma- 
ment. Their  element  is  the  very  firmament  of  hea- 
ven, just  where  the  two  waters  are  divided,  tin  its 
underside,  or  that  which  is  turned  towards  tlie  earth 
(":s"br),  must  the  birds  fly.  They  belong  just  as 
much  to  the  earth  as  to  the  water  and  the  air ;  there- 
fore are  they  assigned  to  no  special  district,  ver.  21. 
The  great  water-animals  (l"'3n ,  long-extended),  a 
word  which  is  elsewhere  used  of  the  serpent,  the 
crocodile,  the  marine  monsters,  but  not  specially  of 
fishes.  "These,  with  the  insects  that  live  in  the 
water,  worms,  etc.,  are  all  here  to  be  understood 
under  n^n  Ce;  (soul  of  Ufe)."  Knobel.  That  the 
animal  creation  had  its  beginning  mainly  with  the 
water-animals  we  learn  from  natural  science ;  but 
whether  with  the  vertebrated  animals?  (Delitzsch.) 
All  birds  of  wi?iff,  translates  Knobel.  We  would 
rather  take  ^3S  as  a  more  general  designation; 
winged^  which  would  also  include  the  insects.  De- 
litzsch correctly  rejects  the  old  view,  which  is  re- 
stored by  Knobel,  namely  that  the  author  meant  to 
represent  God  as  having  always  created  each  species 
of  animals  in  one  pair;  for  one  pair  cannot  swartn^ 
and  with  a  swarm  the  animal  creation  begins.  With 
good  ground,  however,  does  Delitzsch  maintain  that 
for  the  animals  there  were  determined  central  points 
of  creation,  p.  117.  None  the  more,  however,  can 
we  approve  what  he  says  of  the  generatio  lequhoca 
of  the  water  and  air-animals  out  of  water  and  earth  ; 


denominative  verb  made  from  ^;<v  V?  .  a  lizard,    r  ^,v*l  ^ 

i,j/.AA.V?    E^L4Jlt  I^et  the  water  bring  forth   lizards,  or 
Bwarai  with  lizards. — T.  L.] 

*  [This  is  not  60  clear  as  Dr.  Lange  may  think,  althouj^h 
he  has  on  his  side  most  of  the  modern  commentators.  The 
Hebrew  words  ClE'i3?^  w)i^'1 ,  as  they  stand  connected,  can- 
not, we  think,  be  properly  rendered  in  any  other  way  tlian 
as  we  find  it  in  our  English  Version  ;  and  birds  thatjly,  and 
in  all  the  ancient  V'ei'sions;  LXX. ;  Trereira  wcTo^ef a ;  Vul- 
gate :  prnducaid  aquir  reptile  el  volatile;  the  Syriac  is  exact- 
ly like  the  Hebrew  in  its  construction,  and  can  have  but 
one  possible  sense,  birds  Uiat  Jty.  So  Luther :  es  errege  sich 
das  tVasser  mil  Thieren  und  mil  Qenoget  das  jliege.      The 

valuable  translation,  Arabs  Erpenianus,  lias  it  fyjL^« 

A  t^  s  ,  which  can  only  be  rendered,  in  the  connection, 

birds  thai  fly.  The  idiom  of  the  Hebrew  seems  fixed,  requir- 
ing us  in  such  a  case  to  regard  the  future  as  descriptive,  like 
participle  or  an  adjective.  In  the -Arabic  the  coiTcspttnd- 
jig  usage  is  so  established  as  to  put  any  other  transljition 
out  of  the  question.  It  occurs  fiequently  in  the  Koran  with 
the  same  subject,  and  in  just  sucti  a  connection  as  we  have 
tt  here.  The  other  rendering,  and  let  birds  Jiy,  would  re- 
quire a  dilf«Tent  order  of  the  words,  riiyn  CID^S'*'!,  as  just 
before  C^ian  ^^'^^S'^ltt  the  waters  twann.  The  more  mod- 
ern rendering  lias' come  from  the  fear  of  what  would  seem 
gi'OBs  natur;ilism,  namely  the  eduction  of  the  birds  from  the 
water;  but  wo  know  notnii  g  here  except  as  wo  .'ire  taught. 
There  is  notjiiiii;  more  i  credible  in  such  an  eduction  than 
tboro  would  be  in  allirming  it  of  any  other  form  of  that 
ankhown  and  wonderful  Ihing  wc  call  life.  It  may  lie  vci-y 
fer  back,  this  coming  of  the  bird-nature  out  of  the  waters, 
but  the  naturalLst  finds  the  fish-type  in  the  birds,  all  of 
which  may  have  been  originally  water-fowl,  and  this  would 
leero  U)  be  in  harmony  with  the  declaration  of  the  text, 
itraiigo  as  it  may  sound  to  us.  lir.  Conant,  we  fintl,  trans- 
lates iLH  I^auge  does;  but  with  all  our  rospect  for  that  i-xccl- 
cut  llebri;w  w^holar,  wc  arc  compelled  to  think  him  wrong, 
fi  Bush,  Jacobu*,  and  others. — T.  L.l 


I  since  we  must  throughout  acquiesce  in  the  opiniol 
that  the  creative  word  establishes  something  new- 
new  life-priuciples,  and  here  also  the  respective  ani 
mal-principles,  in  water  and  air. — Ver.  "iJ.  And 
God  blessed  them,  and  said. — We  must  hold  as 
scholastic  the  quesiion  started  and  debated  bv  Cha- 
teaubriand and  others,  whether  God  blessed  also  the 
animals  that  were  buried  in  the  hills.  The  special 
consecration  to  fertility,  in  the  ease  ol  the  fishes  and 
birds,  Ciirries  back  a  fact  of  the  natuie-life  to  the 
divine  causality  ;  we  refer  to  their  infinitely  abundant 
multiplication.  Besides,  it  suits  well  the  fifth  day, 
or  the  number  five,  that  the  symbols  of  mightiest 
life-motion,  the  fishes  and  the  birds,  are  cieated  on 
this  day.  The  animals  of  lesser  physical  motion,  but 
of  more  intensive  individual  sensation,  come  after 
them. 

10.  Vers.  24,  26.  Sirth  Creative  Pav.  First 
half. — The  creation  of  the  land-animals  stands  in 
parallelism  with  the  creation  of  the  firm  land  on  the 
third  day.  On  the  third  day,  remarks  DeUtzsch, 
^rsj'l  (and  he  said)  is  repeated  only  twice,  but  on 
the  sixth  day  four  times.  "  Truly  is  this  day  there- 
by denoted  as  the  crown  of  the  others  (the  ciown  of 
all  is  the  sabbath).  The  sixth  day's  work  has  its  eye 
on  man.  In  advancing  nearness  to  him  are  the  ani- 
mals created."  The  general  creation  of  r\'''n  aiE3 
(soul  of  life,  or  living  soul)  divides  itself  here,  1.  into 
cattle  (rrsna  from  V\z),  the  tame  land-animals  (not 
utterly  dull  or  stupid  ;  for  the  horse  is  less  dull  than 
the  sloth)  to  whom  in  their  hitercourse  with  men 
speech  appeai-s  wanting ;  2.  into  the  reptile  that 
crawls  upon  the  soil  (whether  it  be  the  footless  or 
the  thousand-footed)  and  the  other  anmials  that 
move  about  upon  the  earth  as  the  birds  Hy  about  in 
the  heaven  ;  3.  beasts  of  the  earth,  or  the  wild  beasts 
that  roam  everywhere  through  the  earth. — Let  the 
earth  bring  forth:  That  is,  in  the  formative  mate- 
rial of  the  earth,  in  the  awakened  life  of  the  earth, 
the  creative  word  of  God  brings  forth  the  land-ani- 
mals. According  to  the  older  opinions  (see  Knobel) 
it  was  the  greater  power  of  the  sun  that  woke  up 
this  new  animal  life ;  according  to  Ebrard  it  was  the 
volcanic  revolutions  of  the  earth.  Delitzsch  disputes 
this,  p.  119.  We  must  distinguish,  however,  be- 
tween a  volcanic  commotion  of  the  earth's  crust  and 
its  partial  eruptions.  At  all  events,  the  land-animals 
presuppose  a  warm  birth-place.  And  yet  the  Vulcan- 
ism,  or  volcanic  power,  must  have  been  already 
active  at  a  far  earlier  period,  on  the  third  day  at 
least,  and  as  long  as  the  water  was  not  water  (proper) 
must  the  creative  power  of  fire  have  been  in  the 
water  itself. 

11.  Vers.  26-.31.  Sixth  Creative  Day.  Second 
half.  The  Creation  of  Man. — Wherefore  does  the 
creation  of  man  and  of  the  land-animals  fall  on  one 
and  the  same  creative  day '!  It  is  because  man,  as 
to  his  bodily  appearance,  has  his  being  from  the 
earth  in  common  with  the  animals,  and  because  the 
formations  of  the  sixth  day  correspond  to  tliat  forma- 
tion of  the  earth  which  took  place  on  the  third  day 
From  this  it  follows  that  on  the  third  day  tlie  fornip 
tion  of  the  earth  waH  the  main  ihiug  rather  than  tlia 
of  the  sea.  At  all  events,  there  comes  here  between 
tlie  two  creative  acts  a  solenui  pause  resembling  a 
creative  evening,  (iod,  as  it  were,  stays  his  hand, 
and  holds  a  special  counsel  before  he  goes  on  with 
the  work  ;  whereiis  he  had  always,  until  now,  imme- 
diately uttered  the  creative  word.  The  idea  of  mar 
becomes   the   clear   decree   for   h.s     reation. —  W« 


CHAP.  I.— n.  3. 


I7J 


would  (or,  We  will)  make  man. — It  must  not  be 

read  as  though  it  were  ii  rousing  of  Himself:  JM  us 
.nake  man.  But  why  the  pluralV  There  are  various 
exphmalions :  1.  The  plural  is  witiiout  meaning 
(Rosenmtiller,  and  others);  2.  it  is  a  seir-L'iudk'nj^'ing 
(Tuch);  3.  the  three  persons  of  tlie  Trinity  (church- 
fathers,  Faschasius,  and  others  in  the  middle  ages; 
Oulvin,  Gerhard,  etc.).  That  the  Old  Testament 
knows  nothing  of  a  divine  tri-unity,  as  Knobel  will 
have  it,  is  not  true ;  yet  the  trinitarian  idea  only  un- 
folds itself  germinally  in  the  Old  Testament,  and  here 
it  had  not  yet  oomo  to  its  development.  4.  God's 
taking  eounsel  with  the  angels  (Targum  of  Jonathan, 
the  Jewish  interpreters  ;  *  Delitzsch,  with  rererenee  to 
the  Babylonian  and  Persian  myths ;  yet  the  jiajisage 
must  not  be  so  understood  that  the  angels  t:ike  part 
in  the  creation  except  by  way  of  conununication ; 
God  commuiucates  to  them  his  resolution.,  nf  an- 
gels, however,  the  text  has  no  trace,  and  the  i>laces 
cited  by  DeUtzseh.  Ps.  viii, ;  Heb.  ii.  7  ;  Luke  sx.  ye, 
prove  nothing.  Although  the  angels  are  called 
spirits  and  sons  of  God,  yet  the  Scriptures  accurately 
distinguish  between  the  angelic  and  the  human 
nature,  and  there  seems  to  be  an  impropriety  in  the 
minghng  of  the  divine  and  the  angelic  image.  More- 
over, from  this  human  creation  it  is  that  we  have  the 
first  disclosure  of  the  existence  of  any  spirit-world  in 
general.  5.  Pluralis  majestaticus^  ov  pluniUs  inten- 
sivus  (Grotius,  Gesenius,  Neumann,  Knobel).  It 
omst  be  noted  that  the  plural  is  carried  into  the  word 


•  [Among  the  Jewish  interpreters  the  view  of  Maimoni- 
des  is  peculiar  and  noteworthy,  though  it  may  at  first  .strike 
a'l  &s  strange  and  irreverent.  It  is  God,  he  tljinks,  speaking 
to  the  earth,  or  rather,  to  the  nature  already  brought  into 
being  by  the  previous  utterances  of  the  word,  and  which,  in 
the  commands  preceding,  had  been  addressed  in  the  impern~ 
iice  third  person  :  "  Let  the  earth  bring  forth,"  etc.  Xow, 
when  man  is  to  be  made,  there  is  a  change  to  the.^rs^  person 
Imperative,  that  is,  nature  is  addressed  more  as  an  a-ssociate 
th;xn  as  a  servant :  "  Let  us  make  man,"  the  higher  work  in 
Muich  both  co-operate— God  directly  and  sovereignly,  nature 
mediately  and  obediently  through  the  divine  woid.  Prom 
the  out'  comes  his  body,  his  physical,  trom  the  other  his 
Ji\-iuer  life  and  image.  "In  regard  to  the  lower  animal 
ind  vegetable  life,"  says  this  great  critic,  philosopher,  and 
theologian,  "the  language  ('ITSX'Sn  ,  the  word;  was  J<S^n 
ynxn  ,  let  the  earth  bring  forth  ;  but  in  respect  to  man  it 
13  changed  to  n*i3>  3  ,  Uei  ns  make  man,'  that  is  to  say,  *  I 
and  the  earth,'— let  the  latter  bring  forth  his  body  from  the 
earthly  elements,  even  a.^  it  did  in  the  case  of  the  lower 
things  that  preceded  him.  For  this  is  the  meaning  uf  that 
which  is  written  (ch.  ii.  7):  'Jehovah  Elohim  foimed  man 
'■^^E^T,  see  note,  p.  1G4)  from  the  dust  of  the  earth,  but  he 
gave  him  a  spirit  from  the  mouth  of  the  Most  High  ; '  as  it  ie 
written,  'He  breathed  into  man,'  etc.,  and  said,  moreover, 
'in  0 if r  image,  according  to  our  likeness,'  meaning  that  he 
should  lie  like  to  both,  that  is,  in  the  composition  of  his 
body  a  likeness  of  earth  (or  nature)  from  which  hi;  was 
taken,  and  in  his  spirit  like  to  the  higher  order  of  being  in 
that  it  is  incni-poreal  and  immortal.  And  so  i  i  what  follow^, 
he  -;iys,  in  the  image  of  God  (alone  or  unassociated)  created 
tie  him,  to  set  forth  the  wonderful  distinction  (X^D,  the 
miracle)  by  which  man  is  distinguished  from  the  rest  of  the 
creatures;  and  this  is  also  the  interpretixtion  that  f  have 
found  given  by  Rabbi  Joseph  Kimchi."  Maimon.  Comm. 
it,  locum. 

Of  all  these  views  the  pluralis  majesfalicus  has  the  le;ist 
isapport.  It  is  foreign  to  the  usus  loquendi  of  the  earliest 
language  ;  it  is  degrading  instead  of  honoring  to  Deity,  and 
A.ben  Ezra  shows  that  the  few  seeming  examples  brought 
from  the  Hebrew  Scriptures,  such  as  Xum.  xxii.  6;  Dan.  ii. 
36,  do  not  bear  it  out— the  latter,  moreover,  being  an  Ara- 
maic mode  of  speech.  If  we  depart  at  all  from  the  patristic 
view  of  an  allusion  to  a  plurality  of  idea  in  the  Deity,  the 
next  best  is  that  of  Maimonides.  In  fact,  if  we  regard 
nature  as  the  expression  of  the  divine  Word  from  which  it 
derives  its  power  and  life,  the  opinion  of  the  Jewish  Doctor 
approaches  the  patristic,  or  the  Christian,  as  near  as  it  could 
oome  from  the  Jewish  stand-point.— T.  L.l 


^3T33:£3  (in  our  image),  etc.  This  appears  to  go  b« 
yond  the  pluralis  majei^taticm^  and  to  point  to  tht 
germinal  view  of  a  distinction  in  the  divine  personali 
ty,  directly  in  favor  of  which  is  the  distinction  of 
Elohim  and  Ruah  Elohim,  oi  that  xji  God  and  h^ 
Wisdom,  as  this  distinction  is  made,  Prov.  viii.,  with 
reference  to  the  creation.  Although  D^:i  and  naT, 
as  well  as  the  particles  3  and  3 ,  are  used  proniiscu 
ously  (Knobel,  Delitzsch),  yet  still  the  double  designa- 
tion does  not  serve  merely  to  give  a  stronger  emphasis 
to  the  thought  (Knobel).  In  that  case  the  strongei 
expression  cb::  ought  to  come  last,  cba  is  th* 
shadow  of  the  figure,  the  shadow-outlin  ,  the  copj 
and  therefore  also  the  idol.  miST  is  the  resem 
blance,  the  comparison,  the  example,  the  appearance 
And  whilst  3  denotes  the  near  presence  of  an  object, 
as  zn,  or  within^  close  to  or  in  it,  into^  whether  in  a 
friendlv  or  a  hostile  sense,  near  fiy,  etc.,  3  expresses 
the  relation  of  similarity  or  likeness,  as  a*,  in  some 
degree^  like  as,  instead  of,  etc.  The  former  preposi- 
tion denotes  the  norm,  the  form,  mass,  number,  and 
kind  of  a  thing;  the  latter  its  relation,  similarity, 
equality,  proportion,  in  reference  to  some  other  thmg 
According  to  this,  in  our  image  means,  after  the 
principle,  or  the  norm  of  our  image ;  but  as  our  like- 
ness means,  so  that  it  be  our  Hkeucss.  The  imagt 
denotes  the  ideal,  and  therefore  also  the  disposition 
the  being,  the  definition  ;  the  likeness  denotes  the 
actuality,  the  appearing.  As  the  likeness  of  God, 
man  is  set  (placed,  appointed) ;  but  the  image  of  God 
he  is  made  to  become  {fit^factus  est)  through  his  most 
interior  assimilation,  his  ideal  formative  impulse  (or 
that  tendenf'V  that  forms  him  to  the  idea).*     Foi 

*  [We  have  found  it  difficult  to  express  the  thought  of 
Lange  here,  and  especially  to  give  the  force  intended  in  the 
Geiman  werden.  "The  image,"  he  says,  "is  the  ideal,  di« 
Anlage,  das  Wesen.^'  So  Maimonides  here  calls  cbs  tLe 
specific  form,  n^3^73n  n^'i^  ,  the  species  determining 
form,  or  that  which  makes  a  thing  inwardly  what  it  is,  in 
distinction  from  n^3"Clxn  nman  ,  the  architectural 
form.  The  manner  in  which  the  two  words  are  used  would 
warrant  the  interpretation  that  zb'S,  (image)  is  to  man  what 
T^T3  is  to  the  vegetable  and  animal  species,  or  rather,  that 
in  man,  as  created  after  this  higher  idea,  the  Z.h'li  (image) 
is  the  "p^a  (species).  This  is  most  important  in  respect  to 
the  question :  in  what  consists  the  unity  of  the  human 
race?  Oneness  of  physical  origin  and  physiia.1  life  Q'^'Q)  un- 
doubtedly belongs  to  the  idea  of  species,  but  in  a  much 
higher  sense  is  this  unity  conserved  by  the  cbs  ,  the  highei 
species,  the  one  spiritual  humanity  in  ;ill  men.  It  is  on 
proofs  of  this,  and  not  on  fiicial  angles  ur  length  of  hceli 
that  the  argument  should  be  built.  Of  the  animals  it  ij 
said,  ^ns^^b  ,  each  one  according  lo  his  kind.  This  is 
never  said  of'man,  but  instead  of  it,  it  is  ^Di;b23 ,  in  our 
image.  In  the  next  verse  it  is  said  God  created  man 
TobsS  ,  "in  his  image"— that  is,  God's  image,  though 
some  of  the  Jewish  Interpreters,  as  referred  to  by  Abi-n 
Ezra,  woold  make  the  pronoun  in  iTSbSt  relate  to  man  (Art 
image,  man's  image),  but  still  that  which  God  had  epeclU- 
eally  given  as  his  divinely  distinguishing  idea.  So  also 
in  thf  ^:'ob^,  o«r  imase,  they  interpret  it,  the  imncre  that 
we  have  given,  as  in  Gen.  vi.  3,  ^n^l"! ,  7n{/apirit,  is  the 
spirit  or  life  that  I  have  given.  So  in  Pe.  civ.  29,  30; 
"  Thougatherest  in.  cnil  ,  (Aa'r  spirit" — airain  :  "Thou 
aendest  forth,  T^Jl^l,  ihy  spirit,"  the  life  that  thou  hast 
given.     It  is  the  same  spirit  in  both  verses. 

There  is  in  'J'^lD  ,  also,  the  radical  sense  of  image,  as  w« 
see  in  the  derivative  n^^lDn'  Ps.  xvii.  15,  joined,  too,  with 
a  Di'»nwun  reftrring  to  God,   7ir3!l^ri,   "thy  imajf*."      **/ 


174 


GENESIS.  OR   THE  FIRST   BOOK   OF  MOSES. 


the  dogmatic  treatment  of  this,  see  farther  below. 
Enobel  and  Delitzsch,  following  the  Syriac  Version, 
we  of  opinion  that  r^n  (beast)  has  fallen  out  before 
V"ixn  (the  earth);  but  wherefore  should  the  domin- 
ion of  man  be  limited  merely  to  the  animal-world '! 
Through  his  lordship  can  man  domesticate  the  wild 
beast ;  he  may  also  rule  over  the  plant-world,  and 
o<  er  the  earth  absolutely.  This,  in  its  widest  accep- 
tation, is  set  forth,  ver.  28.  In  this  divine  viceroy- 
ehip  must  his  possession  of  the  image  first  reveal 
itseif ;  it  must  be  the  likeness  of  his  higher  and  more 
intense  conformity. — Ver.  27.  Very  explicitly  is 
this  divine-imaged  nature  of  man  presented  in  a  two- 
fold manner  along  with  his  creation. — As  man  and 
woman. — Properly,  as  male  and  female  created  he 
them.  Rightly  does  Umbreit  remark ;  "  The  lan- 
guage here  soars  to  a  most  concise  song  of  tri- 
umph, and  we  meet,  for  the  first  time,  with  the 
paralleUsm  of  members."  In  three  parallel  mem- 
bers, and  therefore  in  the  highest  poetical  form,  does 
the  narrative  celebrate  the  creation  of  man.  Con- 
cerning the  derivation  of  men  from  one  pair,  see  be- 

Bball  be  satisfied  when  I  awake,  thy  likeness."  So  in  a 
fearful  passage  directly  the  reverse  of  this,  Cp^  seems  to  be 
used  for  the  bad  image,  or  the  stamp  of  the  Evil  One  in 
wicked  men,  as  in  Ps.  Ixxiii.  20 :  "As  a  dream  when  cue 
Ewaketh,  so,  O  Lord,  in  the  awaking  (not  "thy  awaking," 
for  which  there  is  no  pronoun  and  no  warrant  whatever),  in 
the  great  awaking  C"l^?2),  in  the  arousing  (the  dies  retri- 
buiionis),  thou  wilt  reject  their  image,"  HT^P  D735^  , 

In  what  this  image  consists,  and  whether  lost,  or  to  what 
extent  lost,  by  Ihc  fall,  are  mainly  questions  of  theology 
instead  of  interpretation,  but  that  there  is  still  in  man  what 
in  a  most  importani  and  specific,  or  constituting,  sense,  is 
called  "  the  image  of  God,"  most  clearly  appears  from  Gen. 
ix.  6,  where  it  is  made  the  ground  in  the  divine  denoxmce- 
ment  of  the  atrocity  of  murder. 

The  reasons  are  strong  for  interpreting  "man  from  the 
earth,"  as  we  interpret,  the  fish  and  the  reptile  from  the 
waters.  If  the  formative  word  ^  !£  ^  is  used  in  the  one  case, 
60  is  X"13  ,  which  some  regard  as  the  more  directly  creative, 
employed  in  the  other  :  "  And  God  created  the  great  whales, 
and  tile  moving  thing  which  the  waters  swarmed,"  that  is, 
all  the  marine  animals  fi-om  the  greatest  to  the  least.  The 
one  language  is  no  more  inconsistent  with  the  idea  of  a  pro- 
cess than  the  other.  There  is  nothing  then  to  shock  us  as 
anti-^criptural  in  the  thought  that  man,  too,  as  to  his  phys- 
ical and  material,  is  a  product  of  nature.  As  such  physical 
being  be  has  his  "?3  {physical  species),  and  may  be  said  to 
be  ^n3''T2b  ,  as  well  as  the  other  animals.  But  he  is  also  a 
metaphysical,  a  supernatural,  a  spiritual  being,  and  here  it 
nay  be  questioned  whether  he  can  be  said  to  be  Sn3^133  . 
To  describe  him  in  this  respect  there  is  used  the  higher  word 
CbiC  ,  the  image,  the  image  of  God,  in  distinction  from  his 
male  and  female  confoi-mations  which  belong  wholly  to  the 
physical.  \\"c  arc  expressly  taught  that  this  .atter  (iocs  not 
belong  to  angels,  or  any  purely  spiritual  beings.  They 
have  no  sex,  and  it  may  be  doubted  whether  they  can 
properly  be  said  to  have  species,  unless  it  may  be  :ilSrmcd 
of  bad  Bpirita  who  are  greatly  mingled  with  the  phy.sical, 
and  whose  defoiincd  iviogr  God  despises  or  rejects,  I's. 
ixxiii.  20.  That  there  is  specific  variety,  or  species,  among 
Buch  may  be  inferred  from  our  3avioui-'s  language.  Matt, 
xvii.  21 :  "  This  kind  (to  yeco?)  goeth  not  out  but  by  prayer 
and  fasting." 

The  image  of  Go<t  the  distinguishing  type  of  man  :  Hold 
£a-t  to  this  in  all  its  ipirituality  as  ihe  mirror  of  the  eternal 
ideas,  and  wc  nce«i  not  fear  naturalism.  Many  in  the  church 
ftre  shivering  with  alarm  at  the  theories,  which  are  con- 
Itantly  coming  from  the  scientific  world,  about  the  origin 
of  BjarcieH,  and  the  production  of  man,  or  rather  the  physical 
ttit  may  have  become  mau,  through  the  lower  tvpes.  The 
Quieting  remedy  is  a  higher  ps-ychology,  such  as  the  fair 
mterjiretation  of  the  Biiile  warmnts,  when  it  tells  us  that 
the  primus  htnno  bewime  such  through  the  inspiration  (the 
ntiruattiing)  and  the  imago  of  God  lifting  him  out  of  nature, 
ftnd  making  him  and  all  hia  descendants  a  peculiar  *p^  , 
•jiecios,  by  the  possession  of  the  D?^,  or  image  of  the 
fupematureL— T.  L.] 


low. — Ver.  28.  And  God  blessed  them  (crix 
them,  not  iris ,  A/»i,  according  to  the  Septuagint 
and  said  to  them. — "God  blesses,  too,  the  ne« 
created  man  but  with  two  blessings.  For  beside* 
the  power  of  propagation  which  they  have  in  com- 
mon with  tha  beasts  (ver.  22),  they  hold  nioreovei 
the  dominion  over  them.  The  same  is  enlarged  after 
the  flood."  Knobel.  "  The  striving  after  the  rhyth 
mical-poetical  parallelism  presents  itself  in  thes 
words  ; 

and  Elohim  blessed  them. 

and  Elohim  said  unto  them."    Delitzsch. 

Yet  the  blessing  sounds  hardly  "  like  a  summons  to  the 
subjection  of  hostile  powers."  The  relation  of  the  soul 
to  the  outer  world,  especially  "  the  feature  of  self-hood 
in  all  creature-life,"  was  not  originally  adverse,  as  is 
held  by  Bellarmin,  or  even  by  Zwingli.  And  thus 
is  man  first  pictured  to  us,  and  then  his  calling,  to 
which  it  belongs  that  he  must  rule  his  own  proper 
sensual  nature,  as  he  rules  all  living,  or  all  that  is 
animal  in  the  earth — the  word  being  taken  here  in  its 
most  universal  sense.  The  laborer  is  worthy  of  his 
reward.  The  ruler  of  the  earth  is  himself  condition- 
ed. He  needs  nourishment,  and,  therefore  (ver.  29), 
there  is  pointed  out  to  him  his  sustenance. — Behold, 
I  have  given  you  (Lange's  translation :  1  have 
appointed  for  you). — Together  with  tlie  nourishment 
of  man  (ver.  29)  there  is  appointed  the  nourishment 
of  the  beasts  (ver.  30).  What  is  common  to  both 
is  the  appointment  of  the  use  of  vegetable  food  ;  the 
distinction  is  that  man  shall  have  the  use  of  the  herb 
with  its  seed,  that  is  in  itself,  and  of  the  fruit-tree, 
whilst  the  beast,  on  the  other  hand,  has  the  green 
of  the  herb.  The  meaning  of  tliis  is,  that  for  man 
there  is  the  corn  (or  core)  of  nature,  tor  the  beast 
the  shell  or  husk.  "'  According  to  the  Hebrew  view, 
therefore,  men,  at  first,  Uved  only  upon  vegetables, 
and  at  a  later  time  there  first  came  in  the  use  of 
flesh  (ch.  ix.  3).  The  rest  of  antiquity  agreed  with 
this."  Knobel.  For  the  citations  troiu  Plato,  Plu- 
tarch, etc.,  that  belong  here,  see  p.  211.  According 
to  Delitzsch,  this  is  not  a  mere  view  of  aniic|uity, 
but  farther,  he  says,  "God  did  not  originally  will  the 
violent  breaking  up  of  the  life  of  one  living  thing  by 
another  for  the  purpose  of  enjoying  its  flesh,  since 
tliat  would  be  utterly  against  his  clearly  exjnessed 
will  in  their  creation."  Oerstedt  (in  his  ".Spirit  in 
Nature")  avers  "  that  we  have  clear  proofs  that  cor- 
poreal evil,  ruin,  sickness,  and  deatlt,  were  older  than 
the  fall."  DeUtzsch  characterizes  tliis  "  as  a  shout 
of  triumph  which  ever  becomes  clearer  in  favoring 
the  grossest  materializing  atheism."  .\nd  so  also  he 
says,  with  A.  Warner  (in  his  "  Primitive  World "), 
that  as  the  body  ot'  man  after  his  fall  underwent  an 
essential  alteration  in  its  material  ground,  so  like- 
wise there  must  have  gone  before  an  analogou& 
change  and  transformation  in  the  animal-world. 
We  see  not  how  a  naturaUst  can  think  of  such  a 
transformation  of  organic  nature ;  still  less  liow  we 
can  call  in  iiucstion  the  fact  of  a  death  that  had 
come  u]ion  all  species  of  animals  before  the  liill  ol 
Adam,  without  taking  along  with  it  the  theosophic 
interpretation  of  tlie  thohu  vabhohu  as  a  (iolgotha  of 
the  Devil's  kingdom.  On  this  supposition,  loo,  it  is 
not  easy  to  explain  the  difference  of  the  caMle  and 
the  wild  creature  in  our  chapter— just  as  little,  too, 
the  fact  that  immediately  after  the  fall  the  skins  of 
animals  are  at  lianil  lor  the  clothing  of  man  ;  or  thai 
it  is  the  pious  Abel  who  brings  the  animal  sacrifice 
to  the  altar,  and  not  Cain.  Again,  it  will  help  UJ 
very  little  to  call  in  aid,  as  Delit»ch  does,  the  Urtn 


CHAP.  I.— U.  S. 


Hi 


manic  and  the  Buddistic  laws,  and  the  Pythagorean 
doctrmes  (p.  125).  In  truth,  there  is  still  a  great 
chasm  between  the  tenable  supposition  that  the  para- 
disaical man  put  to  death  no  animal,  or  could  do  so, 
and  the  arbitrary  inference  that  even  within  the  ani- 
mal-world itself  everything  was  so  disposed  that  no 
beast  even  ate  another.  Moreover,  in  this  view,  the 
representatio'i  of  death  itself  is  not  wholly  freed 
from  the  tear  of  death.  The  consequence  of  this 
same  theory  would  be,  that  even  an  insect  that  had 
once  lived  could  never  die.  But  shall  a  natural 
death,  so  called,  as  when  an  old  hind  expires  frum 
want  of  air,  or  from  hunger,  be  regarded  as  any 
more  natural  than  tlie  death  which  takes  place  under 
the  jaws  of  the  lion '?  In  this  all  too  gentle  repre- 
sentation there  lacks  the  heroic  power — the  spirit 
of  sacrifice.  May  one  suppose  that  the  first  speci- 
mens of  the  beasts  had  not  been  disorganized  like 
the  later  animal,  and  that  they  did  not  experience 
any  important  transformations,  still  a  hteral  change 
of  a  grass-eating  into  a  flesh-eating  lion  must  be  re- 
garded as  a  radical  transformation.  As  for  the  rest, 
our  text  denotes  only  the  basis  of  the  law  of  nourish- 
ment for  the  animal  existence,  and  this  basis  is  for 
man  the  fruit,  the  herb,  the  grain,  for  the  cattle  the 
pasturage  and  the  fodder.  In  indulging  our  idealiz- 
ing view  of  the  primitive  world,  that  it  was  wholly 
without  death,  we  should  not  overlook  the  fact  that 
it  was  an  ill  habit  of  the  old  heathenism,  in  its  view 
of  the  world,  to  confound  sin  with  death,  or  even 
with  the  natural  unfolding  of  life.  Thus  the  poems 
that  Kuobel  too  makes  mention  of,  and  according  to 
which  even  the  ravenous  beasts  originally  lived  upon 
vegetable  food. — Ver.  31.  And,  behold,  it  was 
very  good. — At  the  seventh  time  it  is  said  not 
merely  good,  but  very  good,  because  in  man  the  key- 
stone of  creation  is  reached.  The  possibihties  Oi"  the 
ruin  of  man  and  of  the  world  are  for  the  pure  para- 
disaical state  cures  posferi ores,  jnst  as  the  destinies 
of  manliood  are  for  the  thinking  of  the  child.  For 
the  theosophic  view,  the  undivine  lay  only  bound 
under  the  new  order  of  things.  That  in  general  the 
demoniac  evil  was  already  in  the  world  is  not  denied, 
but  the  six  days^  work,  taken  as  the  world  in  gen- 
eral, or  as  God  had  made  it,  was  very  good,  that  is, 
perfect ;  koo-^uos,  kolWicttoi/  (Thales).* 


•  [TNO  2113  :  "Good  exceedingly."  It  would  seem  to 
be  not  merely  a  benediction,  but  an  expression  of  admira- 
tion, as  we  may  say  without  any  fear  of  the  anthropopa- 
thism  —euge,  bene^  prmclart!  It  suggests  a  declaration  in  the 
Timaeus  of  Plato  so  remarkable  that  it  is  no  wonder  that 
some  should  have  regarded  it  as  a  traditional  echo  of  this 
old  account.  At  the  completion  of  the  }ireat  cosmical  ^Hiov, 
the  animated  universe,  with  its  body  and  soul  (its  nature), 
both  of  which  X'lato  represents  as  the  work  of  God,  He  (God) 
beholds  it  moving  on  in  its  beautiful  constancy,  an  image 
of  the  eternal  puwei's,.or  ideas.  At  the  sight  of  this  the 
everlasting  Father  (6  diSioy  n-ar^p)  is  filled  with  joy  and 
admir;ition,  tv<^pav6t\<;  ijydddr} — the  strongest  term  to  express 
such  au  emotion  ttiat  ecu  d  be  found  in  the  Greek  language, 
aya-tMai,  ayaoMai.  There  seems,  too,  to  be  implied  in  both 
expressions,  the  Hebrew  and  the  Greek,  the  emotion  of  love, 
and  this,  as  it  were,  reciprocal — the  kosmos  responding  and 
moving  on  through  a  principle  of  aitmclion  rather  than  of 
pro/ectionf  or  outward  mechaniciil  force.  Kivel  (us  fpuj^iet-oc, 
he  mores  it  (or,  )t  moves  it)  as  being  loved;  such  arc  the  words 
of  Aristotle   (Metaph.   xi.   (xii.)  c.  7),  describing  the  first 

frinciple  of  motion  in  the  heavens  as  it  proceeds  from  the 
'irst  Mover.  I  his  language  is  truly  wonderful  in  itself, 
and  LiU  the  more  so  when  we  consider  its  author,  the  dry 
and  rigid  Aristotle,  the  lumen  sicciim,  or  pure  abstract  intel- 
lect, as  he  has  been  called.  Nature,  the  kosmos,  moving  on 
through  love  of  the  First  Fair  and  the  First  Good— drawn, 
rather  than  impelled— it  has  a  Platonic  richness  of  concep- 
lion  which  seems  strange  in  the  more  purely  logical  writer. 
Of  both,  however,  it  may  be  said  that  they  produce  less  im- 
pression upon  us  than  the  pure  grandeur'and  simplicity  of 


12.  Ch.  ii.  1-3.     The  Divine  Sabbath.     Ver.  1, 
Thus  the  heavens  and  the  earth  vrere  finished 

— A  solemn  retrospect  introducing  the  sabbath  of 
God. — And  all  their  host. — A  concrete  denoting 
of  the  imiverse  from  the  predominant  terrestrial 
stAnd-point.  The  host  has  reference  to  the  heaven, 
so  far.  at  all  events,  as  the  stars  are  meant.  As  tht 
host  of  the  earth,  however,  denotes  its  inhabitant* 
(Ii.  xxxiv.  2),  so  the  thought,  moreover,  gives  aa 
intimation  of  the  inhabitants  of  the  heaven.  "The 
passage  in  the  book  of  Nehemiah  (ch.  ix.  6)  that 
treats  of  the  creation  supposes  correctly  that  in  the 
host  of  heaven  (X22£)  the  angels  are  included." 
Delitzsch.  When  he  says  farther:  "  The  stars,  ac- 
cording to  the  more  ancient  representation  (Babylo- 
nian, Assyrian,  Persian)  are  set  forth  as  a  host  for 
battle,  or  that  together  with  the  angels  they  are  as- 
signed a  portion  in  the  conflict  of  light  with  darkness 
whose  theatre  is  the  earth  created  within  the  sur- 
rounding sphere  of  the  luminous  heavenly  bodies," — 
all  such  remarks  may  be  taken  as  Parsic  rather  than 
purely  Biblical.* — Ver.  2,  And  on  the  seventh 
day  God  ended  His  work. — The  difficulty  that 
arises  from  the  mention  here  of  a  completion  of 
God's  work  on  the  seventh  day,  as  before  it  seemed 
to  have  been  on  the  sixth,  has  given  occasion  to  the 
Septuagint,  the  Syriac,  and  many  exegetes  to  put 
the  sixth  day  in  place  of  the  seventh.  Others  (Cal- 
vin, Drusius,  etc.)  have  read  ts^"  as  pluperfect  (had 
finished)  contrary  to  the  grammar.  Knobel  explains 
the  word  with  Tuch  and  others :  God  let  it  come  to 
an  end  on  that  day.  Delitzsch  in  a  similar  manner. 
Richers  wrongly  places  a  completion  of  the  creation 
on  the  seventh  day.     Kurtz  speaks  of  a  heptaemeron. 


the  Bible  language :  *'  And  God  beheld  everything  that  He 
had  made,  and,  lo,  it  was  good,  exceeding  good."  "With  all 
the  splendor  of  Plato's  language  in  the  Timseus,  there  ig 
still  lurking  about  it  his  beeettiug  inconsistency --the 
thought  of  something  evil,  eternal  in  itself,  and  inseparable 
from  matter  and  from  nature. 

It  may  be  said,  too,  that  this  great  problem  of  evil  seems 
to  haunt  some  of  our  best  commentators  in  their  exegesis  of 
this  passage.  They  find  here  an  implied  reference  to  future 
evil.  All  is  yet  good,  they  would  have  it  to  mean,  and  so 
they  regard  it  as  a  Verwaltrunff,  or  defence  of  God  against 
the  authorship  of  evil.  See  Delitzsch,  p.  126.  But  tbia 
mars  the  glory  of  the  passage.  It  is  sunply  a  burst  of  ad- 
miration and  benediction  called  out  by  the  Creator's  sur- 
vepng  His  works.  The  anthropopathism  is  for  us  its  power 
and  its  beauty,  which  are  lessened  by  any  such  6Ui>posed 
hint  or  protestation. — T.  L.] 

*  ["We  get  the  best  order  of  senses  in  the  root  X3i£  and 
its  cognate  HSIJ  ,  by  regarding,  as  the  pi-imary,  the  idea 
of  splendor,  or  glory,  as  it  remains  in  the  noun  ^3!t  .  See 
its  use,  Is.  iv.  2,  where  it  seems  synonymous  with  1133  , 
Is.  xiii.  19,  and  a  number  of  other  places.  The  secondary 
sense  of  host,  orderly  military  array  (comp.  Caniicles  vl, 
10),  comes  very  easily  and  naturally  from  it.  Or  we  may 
say  that  along  with  the  idea  of  hosts,  as  in  the  frequent 
P1X3S  "^^J^^  '  Jehovah  of  hosts,  it  never  loses  the  primary 
conception.  "  Thus  the  earth  and  the  heavens  were  finish- 
ed and  all  their  glory,"  or  their  glorious  array.    Compar* 

the  Syriac  "Li^.,  dtcus,  ornamentum,  where  the  servile 

iau  has  become  radical.  The  LXX.  and  Vtilpate  transla» 
tors  seem  to  have  had  someihing  of  this  idea  :  n-dy  6  Koufiot 
airratv — omnis  ornalus  eorum.  There  Is  a  grand  significance 
in  the  Greek  Koa-fio^  and  Latin  mundus  as  thus  used  for  the 
world  or  the  array  (artistic  unity)  of  the  worlds.  X22£ 
is  the  Hebrew  for  Koafj-o^,  and  thus  there  is  a  most  sublime 
parallelism  presented  by  its  two  expressions  :  mxSSf  mn'' 
and  D^  w5"  ~5^ — Lord  of  the  worlds  in  space,  King  of  th# 
worlds  in  time  :  /Sao-iAeus  t^v  aiutvutv,  Ps.  cxlv.  13  ;  Is.  xx^i 
4;  1  Tim.  i.  17.  The  Hebrew  far  transcends  the  Greek.- 
T.  L.l 


176 


GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


It  seems  to  us,  however,  that  the  rest  of  God  does 
not  denote  a  remaining  inactive  merely,  or  a  doing 
nothing.  The  perfecting  of  the  worls  on  the  seventli 
is  likewise  sometliing  positive;  namely,  that  God 
celebrated  His  work  (kept  a  holy  day  of  solemn  tri- 
umph over  it)  and  blessed  the  sabbath.  To  cele- 
brate, to  bless,  to  eoiisecrate,  is  the  finishing  sabbath- 
work — a  living,  active,  priestly  doing,  and  not  merely 
a  laying  aside  of  action.  "The  Father  worketh 
hitherto,"  says  Christ  in  relation  to  His  healings  on 
the  sabbath  (Jolm  v.  17).  The  doing  of  God  in 
respect  to  the  completed  creation  is  of  a  festive  kind 
(solemn,  stately,  holy),  a  directing  of  motion  and  of 
an  unfolding  of  things  now  governed  by  law,  in  con- 
trast with  that  woik  of  God  which  was  reflected  in 
the  pressure  of  a  stormy  development,  and  in  the 
great  revolutions  and  epochs  of  the  earth's  formation. 
"His  n:sbi3  (His  work)  was  the  completion  of  a 
task  which  He  had  proposed."  Delitzsch.  God 
rests  *  now  and  triumphs  in  that  last  finish  of  His 

•  I"  The  .Scriptures,"  says  Delitasch  in  his  comment  on 
n2C^  ,  p.  12y,  "do  not  hesitate  to  speak  anthropopathi- 
cally  of  God's  entrance  into  rest."  As  far  as  the  word  n31I3 
is  concerned,  there  is  no  anthropathism  here  except  as  all 
human  language,  and  all  human  conception,  in  respect  to 
r>eity,  is  necessarily  such — that  is,  necessarily  representing 
him  in  space  and  time.  The  prunary  sense  of  the  word 
P^C  is  simply  to  cease,  cease  doing — as  the  LXX.  render  it, 
Kareiravat — not  av€Trav<T€  which  carries  the  idea  of  recrea- 
tion or  refreshment  after  fatigue,  like  ai-ai/^uxw,  or  the  He- 
brew Niphal  093^.  When  joined  with  this  latter  verb,  as 
in  Exod.  xxxi.  17,  the  whole  language  may  be  called  anthro- 
popathic,  but  the  added  word  shows  that  the  idea  expressed 
by  it  IS  not  in  the  first.  If  ceasing  fi-om  creation,  wholly  or 
parUalhj,  implies  mutability,  it  is  no  less  im]ilied  in  the 
emanation-theory,  unless  we  suppose  an  emanation,  or 
necessiiry  creation,  of  every  possible  tinny,  everywhere, 
always,  and  of  the  highest  degree — in  other  words,  an 
unceasiug  and  unvaried  filling  of  infinite  space  and  infi- 
nite time  with  infinite  perfeciion  of  manifestation.  But 
waiving  all  such  inconceivable  subtleties,  it  may  be  truly 
said  that  rest,  of  itself,  is  a  higher  and  more  perfect  state 
than  outward  action — if  we  may  speak  of  anything  as 
higher  and  lower  in  respect  to  God.  Rest  is  not  inertia, 
llest  in  physics  is  the  equilibrium  of  power,  and  so  the 
maximum  of  power  ire-sto,  re-sisto).  Motion  is  the  yielding, 
or  letting  out,  of  power,  necessary,  indeed,  for  its  manifesta- 
tion or  patent  etlect,  yet  still  a  dispersing  or  spending  of 
that  static  energy  which  was  in  the  quiescence.  Absolute 
rest  in  the  kosmos  (the  bringing  it  into,  or  keeping  it  in, 
that  state)  would  be  the  highest  exercise  of  the  divine 
might;  but  as  it  would  preclude  all  sensation,  and  all  sen- 
tienty,  both  of  which  are  inseparable  from  change  or  motion 
of  i.onte  kiuii,  it  would  lie  an  absence  of  all  outward  mani- 
festation ;  that  is,  it  would  be  non-phenomenal  or  non- 
appear  iig.  So  also  rest  is  the  highest  power  (activity)  of 
mind  or  spirit,  and  thus  its  highest  state.  This  is  Aristotle's 
dietuni.  Ethic.  Nichomacb.  x.  8,  7  :  17  reAeia  evSatixovia 
SewpriTiKri  Tis  earii'  evfpy^ta,  •'  the  perfect  blessedness  is  a 
inntempi.ative  energy  ;  "  **6o  that  (sec.  8j  that  energj'  of  (iod 
wlii»;li  excels  all  in  blessedness  must  be  contemplative  (or 
tlie<jretical),  and,  of  human  things,  that  whicli  is  raost  akin 
to  this  must  be  most  b, eased  "  (euSatjuociKujTdTTj).  In  this 
way,  too,  may  we  strive  to  obtain  a  conception  of  the  saii- 
batli  or  **rest  of  ihe  saints."  The  Sciiptuie  thought  of  this 
would  seem  to  be  as  much  opposed  to  torjjor  or  inertia,  on 
the  one  hand,  as  it  is,  on  the  other,  to  that  busy  doing 
which  enters  so  much  into  some  modern  conceptions  of  the 
future  life.  They  that  believe  have  entered  into  re.st. 
There  cao  be  no  doubt,  too,  that  the  idea  of  holy  eimtem- 
platiou,  or  sabbath-keeping  in  the  festal  sense  of  the  word, 
(in  which  I.augo  so  much  insists,  enters  into  the  idea  of  p^'^ 
here  in  (iencsis,  although  derived,  perlia])S,  from  its  subse- 
quent UHO.  In  this  senso,  there  is  something  of  a  sabbath 
whenever  there  come  the  worda;  and  God  jfwuj  (surveyed, 
toiitemiilateci),  "saw  that  it  was  pood."  It  is  a  solemn 
pausing  to  behold  the  divine  ideas  in  their  outward  apjiear- 
mg— nf»t  as  a  change  in  Ijeity,  as  though  witli  him  this  took 
place  at  intervals,  but  as  a  presentation,  for  the  time,  of  th.it 
constant,  immutable  aspect  of  the  divine  character  as  it 
oomos  forth  at  intervals  for  us.  This  eternal  rest  of  God  is 
the  sun  ever  shining  calmly  above  the  clouds,  yot  now  and 
then  revealing  itself  through  them  as  they  break  awav  over 


work,  the  paradisaical  man  ;  God's  great  festiyal  ii 
reflected  in  Adam's  holy-day.  In  accordance  with 
his  supposition  that  the  creative  days  were  not  num* 
heied  from  evening  to  morning,  out  in  the  contrary 
order  (which  is  opposed  to  the  te.\t),  Delitzsch  holds 
that  not  the  evening  of  tlie  sixth  day,  but  the  morn- 
ing of  the  seventh,  was  the  real  beginning  of  the 
sabbath  (p.  127).  But  the  evening  of  the  sixth  day 
Ues  back  before  the  sixth  diy,  whilst  of  an  evening 
and  a  morning  of  the  seventh  day  there  is  no  men- 
tion at  all.  Had  we  taken  the  creative  days  as  peri 
ods  generally,  or  the  evenings  as  merely  remission* 
of  the  creative  activity,  the  question  about  the  even 
ing  and  the  morning  of  the  seventh  day  would  have 
had  no  right  sense.  If  we  truly  take  the  evenings 
as  denoting  creative  crises,  then  may  it  be  asked: 
did  not  a  crisis  follow  upon  Ihe  creation  of  Adam? 
and  this  may  we  find  intimated  (ch.  ii.  21)  in  the 
deep  sleep  of  Adam.  Still  must  we  suppose  that  the 
completion  of  Adam's  creation  took  place  towards 
the  evening  or  decline  of  the  sixth  day. — Ver.  3. 
And  God  blessed  the  seventh  day The  bless- 
ing of  the  seventh  day  may  of  itself  denote  primarily 
that  it  was  appointed  for  rest  and  re-creation,  "  which 
is  a  blessing  for  the  laboring  man  and  beast  (Exod. 
XX.  10;  Deut.  v.  14)."  But  the  earlier  blessings 
say :  Be  ye  fruitful  and  multiply,  and  to  blesi  means 
to  wish  for,  and  to  promise  one  infinite  multiplica- 
tions in  the  course  of  life,  as  to  curse  means  to  wish 
for  one  an  infinite  multiplication  of  evil — that  is,  to 
imprecate,  or  pray  against  him.  The  blessing  of  the 
sabbath  nmst  consist  In  this,  that  it  gives  birth  to  all 
the  festivals  (or  rests)  of  God,  and  all  the  festivals 
of  men — that  it  endlessly  propagates  itself  as  a 
heavenly  nature  above  the  self-propagating  earthly 
nature,  until  it  has  become  an  everlasting  sabbath 
Its  most  distinct  birth  is  the  New  Testament  Sunday 
But  this  Sunday  must  mediate  the  heavenly  Sunday. 
"  It  makes  it  to  be  an  inexhaustible  fountain  of 
re-creation  "  (or  new  Ufe),  Delitzsch. — And  hal- 
lowed it. — To  hallow  is  to  take  an  object  out  of  its 
worldly  relation,  and  to  devote  it  to  God.  There  is, 
indeed,  nothing  before  us  here  of  a  worldly  relation 
in  a  profane  sense,  and  so  far  can  the  negative  force 
here  have  no  place  in  the  hallowing.  Without 
doubt,  however,  the  contrast  is  this :  he  withdraws 
it  from  labor  for  the  sake  of  the  world,  and  estab- 
lishes it  as  the  festival  for  God.  In  six  days'  work 
had  God  condescended  and  given  Himself  up  to  live 
for  the  world ;  on  the  sabbath,  He  onhvins  that  the 
world  must  live  for  God.  He  blessed  and  //allowed 
it,  because  He  rested  tlicrein — that  is,  He  appointed 
His  own  rest,  as  a  ground  and  rule  for  the  rest  of 
man,  and  of  the  creatures,  on  the  seventh  day  (see 
Exod.  XX.  11;  xxxi.  17).  "According  to  the  author 
(iod  made  this  apj^ointment  at  the  creation,  but  He 
leaves  Its  execuiiou  to  a  time  after  Moses,  when,  in 
the  desert  of  Sin,  He  practically  leads  Lsrael  to  the 
festival  of  the  seventh  day,  and  thereupon  makea 
publication  of  the  law  of  the  sabbath  on  Sinai  (Exod. 
xxxi.  12;  XXXV.  1).  There  is  nothing  known  of  any 
observation  of  tlic  sabbath  before  the  time  of  Moses." 


(Uir  changing  world  of  nature  and  of  time.  It  is  such  n  time- 
less  salib.ith  that  is  intended  by  Rabbi  Simeon,  as  quoted  by 
Riischi  in  his  comment,  on  the  words  seventh  d^iy.  Gen.  il. 
'J :  "  l''lesh  and  blood  ha^  need  to  add  the  common  to  the 
holy  time  (to  reckon  them  bypassing  intervals)  but  to  the 
Holy  (Jue,  blessed  be  He,  it  is  as  the  thread  that  binds  tta€ 
hail-,  and  all  days  appear  as  ore."  Compare  it  with  th« 
C^Tin  "iSI^X  ,  "  the  bundle  of  life,"  or  lives,  1  Sam.  xxT 
29,  and  which  is  so  :ften  referred  to  by  th-'  Rabbinical  wi-i 
ters.— T.  L..1 


'1HAP.  I.— II.  3. 


n 


Knobel.  This  holds  good  only  of  the  legal  establish- 
ment of  the  sal)bath,  for  the  custom  of  keeping  a 
day  of  rest  was  not  confined  to  the  Jews  only.  Con- 
cerning the  name  raSJ ,  which  the  creative  account 
does  not  contain,  see  Deliizsch,  p.  130.  Deriva- 
tions: I.  From  ^nad,  an  old  name  of  Saturn;  2. 
from  nsailj  (ny3(l)),  the  seventh  day  (Lactantius) ; 
3.  contracted  from  rnac ,  the  time  of  holy  rest, 
which  is  the  most  likely. — Which  He  had  created 
and  made  (marginal  reading  in  English  Bible: 
created  to  make).  Grammatically  the  infinitive 
construct  niiUSb  is  rendered  by  the  Latin  faciendo. 
Still  the  explanation  :  which  God  being  active  (that  is, 
by  doing,  or  by  an  effort)  had  created,  would  be  quite 
idle,  were  it  not  that  one  would  find  in  the  language 
the  recognition  of  an  antithesis  to  the  doctrines  of 
emanation,  or  generally,  to  the  supposed  heathenish 
pathological  and  fatalistic  modes  of  creation.  De- 
litzsch  thus  modifies  the /acicnrfo  (or  nliB  55):  the 
creating  is  fundamental,  whilst  the  making,  or  the 
forming,  is  consequential.  Then  there  would  be  de- 
noted thereby  the  continuing  of  the  divine  activity 
beyond  the  time  of  the  creative  wu.'k.*  In  respect 
to  the  four  verses  that  follow,  which  Delitzsch,  too, 
as  well  as  Ewald  and  others,  would  make  the  sub- 
Bcription  of  the  previous  section,  not  the  superscrip- 
tion of  the  one  that  follows  (as  Tuch,  De  Wette,  and 
others),  compare  Delitzsch,  p.  133.  Knobel  says 
(p.  7):  "The  Elohist  has  a  superscription  before 
every  principal  section  in  Genesis,  and  so  much  the 
more  must  he  have  had  such  a  superscription  placed 
before  his  first  narration. "  Ilgen,  Pott,  and  Schu- 
mann have  rightly  found  the  same  (ch.  ii.  4)  in  the 
words :  "  these  are  the  origiiies  of  the  heaven  and 
the  earth."  etc.  The  word  tholedoth,  then,  must 
have  sufiered  a  misplacement.  According  to  De- 
litzsch it  is  a  closing  formula.  We  hold  it  to  be  the 
superscription  to  what  follows,  because  the  word 
tholedoth  must  otherwise  have  regularly  preceded, 
and  because  our  text  regards  the  tholedoth,  or  gen- 
erations of  the  heavens  and  the  earth,  as  conditioned 
in  its  principles  through  the  creation  of  the  earth 
and  the  heavens — that  is,  the  earth,  and  especially 
Adam  as  the  principial  f  point  of  view  for  the 
whole. 

DOCTRINAIi  AMD  ETHXCAl.t 

1.  The  contrast  which  is  at  once  drawn  between 
Leaven  and  earth,  and  whose  symbolical  significance 
cannot  be  ignored,  proves,  in  the  first  place,  that  the 
whole  period  before  us,  from  ch.  i.-xii.,  is  to  be  con- 

•  [The  simplest  rendering  of  the  Hebrew  here  would 
give  the  easiest  and  the  plainest  sense.  It  is  that  presented 
in  our  marginal  reading,  taMng  n1l2)T  J  ,  not  as  a  gerund 
C/aciendo),  but  literally,  as  an  infinitive  of  piurpose  ;  which 
God  had  created  to  make.  It  suggests  nearly  the  distinction 
given  by  Delitzsch  between  tha  fundamental  and  that  which 
follows — the  ground-laving  and  the  finishing,  the  material- 
gathering  and  the  architectural  arrangement  of  the  struc- 
ture. So  the  Vulgate :  Quod  Deus  creavit  lU  faceret,  and 
Onkelos:  tasiob  ■'■'  K^3  in  .— T.  L.) 

t  [This  word  is  not  to  be  found  in  any  English  dictiona- 
ry, but  we  are  compelled  to  Latinize  here,  and  form  a  word, 
from  principium  principia,  to  correspond  to  Lange's  word 
prinzipielle.  Our  "  principal  '*  is  too  vague,  and  used  in  too 
many  senses,  to  answer  the  purpose. — T.  L.j 

1  With  respect  to  dogmatical  literature  on  the  account 
of  the  Creation,  examine  BaETSCHNEinEa :  "Systematical 
Developmei*.  of  Dogmatic  Ideas,'*  p.  450. 

1-2 


sidered  under  the  point  of  view  of  the  history  of  pri 
meval  religion.  Secondly,  the  constitution  of  man  is 
the  image  of  God,  the  history  of  Adam,  of  Abel,  of 
the  Sethites,  etc. ;  and,  further,  the  contrast  openly 
appearing  at  the  close  of  this  section  between  th» 
uniting  and  separating  of  the  peoples  on  the  one  hind 
and  the  budding  theocracy  on  the  other.  Thiidly, 
all  periods  lying  in  the  middle  between  these  two 
extreme  points.  Within  this  section,  which  presents 
the  contrast  between  the  primeval  religion  and  tha 
patriarchal  religion  of  Abraham,  now  appear  individ- 
ual contrasts  :  1.  The  contrast  between  the  para- 
dise-world and  the  sin-world;  2.  the  contrast  between 
the  anomism  of  the  human  race  before  the  flood,  and 
the  heathenism  of  man  after  the  flood.  And  to  these 
add  the  more  special  contrasts  which  are  to  be 
brought  out  by  the  separate  sections. 

The  primitive  religion  is  to  be  distinguished  from 
the  religion  of  Abraham  by  the  following  points : 
1.  In  the  primitive  religion,  the  symbolical  sign  \a 
first,  and  the  word  second  ;  in  the  patiiarchal  religion, 
the  word  of  God  is  first,  and  the  symbolical  sign  is 
second.  (See  Gen.  xii.  1,  7.)  2.  In  the  primitive 
religion  the  continuance  of  the  living  faith  in  God  is 
sporadic.  This,  it  is  true,  is  in  comiection  with 
genealogical  relations  (Seth,  Noah,  Shem),  as  the 
appearance  of  Melchisedek  especially  proves  (comp. 
Heb.  vii.  3);  and,  as  a  gradually  fading  twilight,  it 
goes  on  through  the  times  until  the  days  of  Abra- 
ham, forming  continually,  as  natural  religion,  the 
background  of  all  the  heathenism  of  humanity.  The 
faith  of  Abraham,  on  the  contrary,  forms  with  the 
patriarchal  religion  a  genealogical  and  historical  se 
quence.  The  aurora  of  the  morning  in  Abraham 
contrasts  with  the  twilight  of  the  evening  in  Melchis- 
edek. Melchisedek  looks,  with  the  faithful  of  the 
heathen  world,  back  to  the  lost  Paradise ;  Abraham 
looks  forward  to  tlie  future  city  of  God — his  religion 
is  the  religion  of  the  future.  3.  The  symbolical  prim- 
itive rehgion  is  yet,  in  its  exterior,  overgrown  with 
mythological  heathendom.  While  it  forms  the  bright 
side  of  the  primal  religious  world,  its  dark  sida 
arises  from  the  mythologizing  of  the  symbols  (Rom. 
i.  19-23).  With  the  patriarchal  religion,  however, 
the  contrast  between  the  theocratic  faith  and  hea- 
thendom has  become  fixed.  4.  With  the  historic 
form  of  this  contrast,  it  is  at  the  same  time  conclu- 
sive that  heathendom  maintains  its  relative  light  side 
in  the  history  of  humanism,  and  the  theocratic  popu- 
lar history  its  relative  dark  side,  which  increases  to 
the  rejection  of  the  Messiah  and  the  death  on  the 
cross.  The  material  development  of  salvation  among 
the  Jews,  and  the  formal  development  of  the  human 
form  of  salvation  among  the  heathen  (Greeks  and 
Romans),  are  for  each  other,  just  as  the  evil  tendencies 
of  heathendom  and  Judaism  unite  with  each  other  in 
the  crucifying  of  Christ. 

2.  Within  our  division  appears  the  beautiful  con- 
trast that  the  creation  of  the  world  is  once  represent- 
ed in  the  genetic  order  as  an  ascending  development 
of  life,  so  that  man  seems  the  aim  (tc'^os)  of  al) 
things;  then,  from  chs.  ii.,  iii.,  onward,  in  principial 
order,  according  to  which  man,  as  a  divine  idea,  is 
the  principle  with  which,  and  for  which,  the  world, 
and  especially  Paradise,  was  created.  The  first  view 
is  nniversalistic,  and  hence  Elohistic  ;  the  latter  if  /A«- 
ocratic,  and  hence  Jehovistic. 

3.  The  form  of  the  account  of  the  creation  :  re. 
ligious  symboUcal  chronicle ;  its  source :  a  reveaicG 
word  or  image  effected  by  the  vision  of  a  prophecv 
looking  backwards  (see  Introduction).    The  objectioji; 


178 


GENESIS,  OR   THE  FIRST   BOOK   OF  MOSES. 


»f  Delitzsch  against  the  mediation  of  the  knowledge 
of  creatioD  to  men  through  divine  revelation  in  hu- 
man vision  (see  79  sqq.),  rest  on  a  want  of  apprecia- 
tion of  the  scriptural  idea  of  vision,  as  already  indi- 
"ated.  Delitzsch,  with  the  more  ancient  catholic 
■iupernaturalism,  explains  our  account  from  a  diviue 
teaching,  which  is  defined  as  the  interposing  vvice  of 
the  Spirit  of  God,  and  the  guidance,  through  it,  ol' 
man's  own  spirit.  To  this  ultra-supernaturaUstic 
■jiew  of  Delitzsch  aud  Keil  is  opposed  the  rationalistic 
one  of  Hofmann,  namelj^  that  the  account  of  the  cre- 
ation i«  the  transposed  ir;pression  in  history  which  the 
world  made  on  the  first-created  man  reflecting  on  its 
origin.  To  the  purely  historical  co»ception  of  a 
vonderfully  preserved  or  regenerated  (Delitzscli)  tra- 
dition of  revelation  or  legend,  is  contrasted  the  myth- 
ical conception  in  various  forms,  efl'ected  tiirough 
the  allegorical  interpretation  of  Fhilo ;  which  is  fol- 
lowed by  many  church  Fathers,  and  by  Herder  in  his 
adoption  of  a  parabohc  hieroglyphic,  a.  Moral  myth 
as  a  ground  for  the  commandment  of  the  sabbath 
(Paulus).  b.  Philosophical  myth,  especially  the  nat- 
ural philosophical  (Eichhorn  and  others).  We  have 
already  shown  in  the  Introduction  why  we  cannot 
ioin  in  either  the  purely  historical  or  the  mythical 
view,  but  must  insist  on  the  specific  of  a  religious 
symljoUcal  history.  The  vision  might  be  designated 
as  intuition,  in  so  far  as  we  carry  back  the  respective 
knowledge  to  the  unfallen  man. 

4.  In  our  section  the  world  is  represented  accord- 
ing to  its  four  dirt'erent  relations  :  1.  As  creation ;  2, 
as  nature ;  3.  as  cosmos ;  4.  as  seon  (see  Lange's 
" Dogmatics,"  p.  222  sqq.).  The  idea  ofci-eation  is  ex- 
pressed by  the  word  S^2,  as  well  as  by  the  going 
forth  ten  tunes  of  the  Omnific  Word  of  God.  God 
said,  "  Let  there  be,  and  there  was."  The  ac- 
count of  nature,  1.  through  the  great  contrasts, 
separations,  and  combinations :  heaven  and  earth, 
darkness  and  light,  atmospheric  waters  and  terres- 
trial waters,  firmament  and  terra  firma,  land  and 
water,  sky  and  earth.  2.  Through  the  designation 
of  plants,  that  they  should  bear  seed,  each  according 
to  its  kind.  3.  Through  the  blessing  on  animals : 
be  fiuitful  and  multiply,  and  the  distinction  of  vari- 
ous kinds  of  animals,  as  also  finally  the  blessing  on 
men.  4.  Through  the  relation  of  tlie  various  crea- 
tures to  the  sphere  of  birth  or  life  corresponding  to 
them  (especially  water  and  earth),  through  their 
coming  forth  from  these  spheres  at  the  creating 
word.  Especially  belong  here  the  picturescjue  ex- 
pressions: Thohu,  Vabhohu.—VCa'\  7"!^ri  sr-iH 
S-IT     S"'"1Ta    3UJS "-iS    niD3>  ■'■IS    •)'» I'-IUJ 

can   iis'iiti"' — rBiy>    ciiri — ^3"i5    iHe — m-^'-\n 

li;B"in.  0.  The  six  days'  work  itself  ^The  idea  of 
the  cosmos.  It  appears  distinctly  in  all  the  solemn 
pauses  of  the  creative  work,  as  they  are  marked  with 
the  sevenfold  repetition  of  the  words :  and  (Jod  saw 
that  it  was  good.  The  celebration  of  the  sabbath 
also  belongs  iiere,  as  it  points  back  to  tiie  beautiful 
completion  of  the  universe. — liut  the  idea  of  the  a;on 
appears  with  the  fact  that  man  is  made  the  end  and 
aim  of  all  days  of  creation,  by  which  it  is  clearly  pro- 
aouiiced  that  he  is  the  real  ]irinciple  in  which  the 
iTorld  and  its  origin  is  comiireliended.  The  history 
of  the  eaith  is  thus  made  the  lifetime  of  humanity. 
(l8  profouidest  princijile  of  development  and  meas- 
ure of  tiu,e  is  the  support  of  man. 

6.  The  C'realirm. — On  the  dogmatic  doctrine  of 
Jie  crcMiCon,  Hce   Hase,  Hutter,   jLIaiin:    "Doctrine 


of  Faith,"  and  Lange's  "  Positive  Dogmatics."  Hen 
comes  especially  into  consideration  1 .  the  relation  of  th« 
doctrine  of  the  creation  to  the  Logos,  John  i.  1-3. 
The  first  verse  of  Genesis  clearly  forms  the  ground 
presupposed  in  that  passage,  God  spake  ;  through  Hi" 
word  He  created  the  world,  says  Genesis ;  His  woro 
is  a  personal  divine  lifi',  says  John,  and  the  Ne» 
Testament  in  general,  especially  f'ol.  i.  15-19;  ch. 
ii.  3-9.  According  to  Genesis  everything  is  created 
through  the  idea  of  man  in  the  image  of  God 
with  a  view  to  this  man;  according  to  the  Ne* 
Testament  it  is  through  the  idea  of  Christ,  who  i» 
the  principal  of  humanity,  with  a  view  to  Christ.  A.i 
Adam  was  the  principle  of  the  creation,  so  is  Chrifi 
the  principle  of  humanity.  Therefore  it  reads  : 
"  God  hath  chosen  us  in  liim  before  the  foundation 
of  tlie  world"  (Eph.  i.  4;  comp.  John  xvii.  5).  The 
creation  is,  in  its  most  essential  point,  the  production 
of  the  eternal  God-Man  in  the  eternal  to-day.  In 
man  nature  has  passed  beyond  itself,  from  the  relative, 
symboUcal  independence,  to  the  perfected  and  real,  to 
freedom  ;  it  has  in  him  the  mediator  of  its  redemp- 
tion, of  its  glorification.  The  beautiful  cosmos,  this 
unity  of  all  varieties,  which  combines  in  it  an  endless 
complex  of  unities,  to  the  production  of  external 
harmony  and  beauty,  has,  in  Christ,  the  most  beau- 
tiful of  the  children  of  men,  its  middle  point,  the 
centre  of  its  ideal  beauty.  Finally,  the  first  aeon, 
which  is  fixed  by  the  life  of  Adam,  has  for  its  cort 
its  root,  and  its  aim,  the  second  ffion  fixed  by  Christ. 

2.  The  relation  to  the  Holy  Ghost.  The  spirit 
is  the  living,  self-impelling  unity  of  spiritual  life,  the 
breath  of  the  suul,  as  the  wind  forms  the  spirit  of  the 
earth,  the  vital,  ever-active  unity  of  its  varieties.  The 
Spirit  of  (lod  hovering  over  the  waters,  is  the  divine, 
creative,  living  unity,  which  rules  over  the  ferment- 
ing process  of  the  Thohu  Vabhohu  ;  hence,  as  the 
peripheral  principle  of  Ibrmation  (at  one  with  the 
central  principle  of  formation,  the  Logos),  it  etlectu- 
ates  the  separations  and  the  combinations  by  which 
the  formation  of  the  earth  is  determined.  In  the 
New  Testament,  however,  it  appears  in  its  personal 
strength,  as  the  unity  of  all  works  of  revelation  of 
tlie  lather  and  the  Son,  and  as  the  absolute,  spiritual 
principle  of  formation  which  etti'cts  the  glorification 
of  the  world  through  the  separation  of  the  ungodly 
and  the  godly,  aud  through  the  combination  ol  every- 
thing godly  in  the  church  and  the  kingdom  of  God. 

3.  The  relation  of  the  creation  to  the  Diviue  Be- 
ing. In  the  creation,  God  appears  as  the  creator, 
who  calls  forth  things  as  out  of  nothing.  But  from  J 
the  genesis  out  of  the  pure  nothing,  are  distinguished  ^ 
the  creative  things  as  proceeding  from  the  life  op 
breath  of  the  creator's  word,  with  which  they  come 
forth  into  existence  (Ps.  civ.  ■i");  and  finally  man 
stanils  eomjilete  "itli  the  features  of  divine  allinity, 
proceeding  from  the  thought  of  His  heart,  Iroiii  His 
counsel,  as  created  in  His  image,  and  inlended  to  be 

His  visible  administrator  on  earth.  In  the  New 
Testament,  however,  the  paternal  feature  of  the 
Divine  Being  has  uiivailcd  itself  as  a  paiernity,  from 
which  all  paternity  in  heaven  aud  on  earth  proceeils, 
bul  which,  in  the  most  special  sense,  refers  to  Christ, 
tlie  image  of  the  Divine  Being.  By  the  relation  of 
the  work  of  creation  to  the  coming  Christ,  the  whole 
creation  becomes  an  advance  representation,  a  sym- 
bol of  Christ  ill  a  series  of  symuOiical  degrees,  of 
which  each  represents  in  advance  the  next  followiug 
one.  Through  the  relation  of  Christ  to  the  Father, 
the  whole  creation  receives  the  mark  of  the  Imuiaii, 
especially  of  revelation,  or  of  the  wonderful  (as  de 


CHAP.  1.-   [I.  3. 


\li 


noted  by  the  lion),  of  resignation,  or  of  sacrifice 
(as  denoted  by  the  ox),  and  of  the  reflection  of  light, 
that  is,  the  idea  (as  denoted  by  the  eagle).*  But  the 
spirit,  as  the  unitary  life  of  the  revelation  of  the 
Father  and  of  the  Son,  is  reflected  as  creative  wis- 
dom in  all  creative  movements  of  the  world,  and, 
indeed,  in  the  fundamental  forms  of  separation 
and  combination,  of  centrifugal  and  centripetal 
force,  of  repelling  and  attracting  operations. — The 
account  of  the  creation.  Gen.  ch.  i.,  is  not  a  dogma 
of  the  trinity  of  God;  the  completed  creation,  how- 
ever, as  a  work  of  God  and  revelation,  is  a  mirror 
of  the  trinity,  and  a  prophecy  of  the  revelation  of 
its  future  (see  Lange's  "  Positive  Dogmatics,"  p.  201; 
ff.  4.  The  relation  of  the  creation  to  revelation. 
The  most  general  sphere  of  the  revelation  of  God, 
that  which  forms  the  basis  of  all  future  revelations, 
is  the  creation  of  heaven  and  earth  as  the  objec- 
tive revelation  of  God,  which  corresponds  with  the 
subjective  revelation  of  God  in  his  image,  man. 
5.  The  relation  of  the  doctrine  of  the  creation  to 
the  heathen  and  post-heathen  view  of  the  world. 
It  denies  polytheism^  for  the  creator  of  all  things 
appears  as  the  only  one,  and  if  his  name  stands  in  the 
plural  (Elohim),  the  element  of  truth  in  polytheism 
(in  contrast  to  Judaism)  is  therewith  recognized, 
namely,  the  variety  of  the  revelation  of  the  one  God 
in  the  variety  of  his  strength,  works,  and  signs,  and 
the  variety  of  the  impressions  which  he  thereby  pro- 
duces. 

It  denies  pantheism,  for  God  distinguishes  himself 
by  his  creation  of  the  world ;  he  creates  the  world 
through  his  conscious  word,  consequently  freely,  and 
stands  in  personal  completion  before  his  work  and 
over  it,  so  that  the  world  is  neither  to  be  regarded 
as  an  emanation  of  his  divine  being,  nor  especially 
as  a  metamorphosis  of  the  divine  being,  (the  second 
form  of  it,)  or,  viee  versa,  God  as  the  emanation  of 
the  world.  But  it  emphasizes  also  the  true  in  pan- 
theism (in  contrast  to  deism) :  the  animating  omni- 
presence and  revelation  of  God  in  the  world,  with  his 
creating  word,  with  his  spirit  hovering  over  the  form- 
ation of  the  world,  with  his  image  in  the  dispositions 
and  destination  of  man.  It  denies  dualism,  for  God 
appears  as  the  creator  of  all  things  directly.  He  is  also 
the  originator  of  the  Thohu  Vabhohu  of  fermenting  ele- 
ments ;  he  finds  in  the  creation  no  blame,  and,  at 
the  end  of  the  sixth  day,  everything  is  very  good. 
The  true  in  dualism  is,  however,  also  retained  (against 
fatalism),  namely,  the  contrast  between  the  materials 
and  the  formative  power,  between  the  natural  degrees 

*  (For  this  thought  of  Lanp:(?,  which  some  might  regard 
«a  pure  fancy,  there  is  an  etymological  ground  in  the  He- 
brew langu.^ge.  The  words  for  tight,  and  for  the  motions 
of  light,  have  a  close  affinity  to  those  for  fiying,  compare 
ri^l*  ,  votare,  CIST,  vibrare,  n^^V  rendered  tenebrse,  but 
which  strictly  means  the  earliest  twilight  or  twinkling  of  the 
morning,  and  that  beautiful  word,  Hn'aJ  ^SZ-'ESJ  ,  palpebrm 
aurorsf,  .Toli  iii  9;  xli.  10— ijfiepas  ^Xc^apoi/,  Soph.  Autig. 
103,  "the  eye-lids,*'  the  opening  wing  "of  the  morning." 
Compare  also  X2£3  ,  volavit,  Jer.  xlviii.  9,  and  v:J3  ,  splen- 
duity  micavit,  shone,  glistened,  glimmered,  VD  ,  a  flower,  etc. 
It  is  something  more  than  a  mere  poetical  'image  when  we 
speak  of  light  as  having  wings,  especially  as  the  conception 
S3  applied  to  the  faint  gleaming.  glimTa&mn^,  fiutlering,  we 
ocay  say,  just  waving  up  out  of  the  darkness.  How  natural 
the  order  of  the  images :  to  fly,  flutter,  palpitate,  vibrate, 
qtliver,  twinkle,  glimmer,  gleam,  shine.  Comp.  Engl. :  fly, 
flare,  flash  ;  Latin  :  volo  ivotito),  Jlo,  fiare,  flamma.  So 
•piritually,  idea  and  rejUMion  support  the  same  analogy. 
It  may  bo  the  piercing  eye  of  the  eagle  that  represents  tho 
idea,  but  the  other  view  has  the  best  philological  grounds. 


and  the  natural  principles,  between  nature  and  spirit 
But  the  doctrine  of  creation  denies  much  more  the 
aiitichristian  polytheism,  that  is,  atumism,  even  tr 
its  most  tnodern  form  of  inttterialisin,  as  such  mate 
rialism  rejects  not  only  the  truth  of  the  .spirit,  of 
personal  Ufs,  of  the  Godhead,  of  the  immortality  of 
the  soul,  and  of  liberty,  consequently  all  clhical  priu 
ciples,  but  also  the  physical  principia  of  crystal  form- 
ation, of  the  formation  of  plants  and  animals.  I| 
does  this  by  making  matter  regai'ded  as  devoid  of  al 
visibility,  and  in  so  far  thoroughly  hypothetical  and 
abstract,  or  rather  the  infinity  of  ieigiied  abstract 
substances  (with  which  the  TJiohu  Vabhohu,  as  a 
living  fei-mentation  of  appearing  elements,  is  not  to 
be  contbuiided),  the  sole  God-resembling  factor  of  all 
phenomena  of  life,  such  phenomena  consisting  of  two 
classes,  of  which  the  pliysical  and  abstract  spiritual 
is  to  be  in  accordance  with  the  play  of  matter,  the 
ethical,  on  the  contrary,  a  bare  appearance,  having 
no  conceivable  or  comprehensible  reality.  The  hving 
God  here  stands  in  contrast  with  the  nmltitude  of 
these  dark  idols  of  a  feigned  deity,  and  he  places 
opposite  the  subordinate  elements  of  life  the  super- 
ordiuate  vital  principles,  which  give  the  elements 
their  cosmical  form,  whilst  over  all  he  places  the 
ruler  man,  with  his  godlike,  spiritual  nature. 

The  only  thing  that  endures  as  an  element  of 
truth  in  materialism  is  the  infinite  and  subtle  eon- 
ibrmity  to  law  that  is  foimd  in  material  things,  a  fiict 
which  spiritualism  nowadays  far  too  much  disre- 
gards. The  doctrine  of  creation  also  deifies  with 
increased  emphasis  the  intensified  pantheism,  i.  e., 
the  most  modern  pantheism  as  opposed  to  personal- 
ity— the  pantheism  which  makes  everything  pi-oceed 
from  an  impersonal  thought,  in  order  to  let  every- 
thing again  disappear  through  continual  metamor- 
phoses (morphologism)  in  impersonal  thoughts  ;  for 
the  scriptural  doctrine  makes  all  thoughts  of  crea- 
tion proceed  from  an  unconditioned  personality,  pass 
through  fixed  forms,  and  culminate  in  a  conditioned 
personality.  The  truth  that  lies  in  such  self-deifica- 
tion is  recognized  in  this,  that  all  works  of  the  abso- 
lute thinking  are  themselves  thoughts.  He  has 
spoken  thoughts  which  have  become  works  of  crea- 
tion. Finally,  it  denies  the  d)-namical  dualism  (or 
the  dualism  of  power),  i.  e.,  that  hierarchical  abso- 
lutism which  holds  as  evil  not  only  the  material 
world,  but  still  more  the  entire  realm  of  spirit  and 
spiritual  life  regarded  as  something  to  be  controlled 
with  infinite  care,  and  with  the  infinite  art  and  power 
of  an  abstract  authority ;  for  it  testifies  for  the  word 
of  God  as  imni,anent  in  the  world,  and  thereby  holds 
fast  the  element  of  truth  in  that  hierarchism,  accord- 
ing to  which  the  spirit  of  God  hovers  over  the  waters, 
and  mail  as  the  administrator  of  God  is  commanded, 
with  reterence  to  all  animal  life  in  the  world :  Rule 
over  them,  and  make  them  subject  to  you. 

At  the  very  first  verse  and  word  of  Genesis,  u 
clearly  steps  over  that  impure  sink  of  dualism  beyond 
which  the  entire  heathen  and  philosophical  view  of 
the  world  could  never  go.  It  does  this,  by  contrast- 
ing God  in  his  eternal  self-perfection  to  the  creation 
which  arose  with  time.  The  doctrine  of  the  creation 
is  the  first  act  of  revelation  and  of  faith  in  the  historj 
of  the  kingdom  of  God.  It  would  lead  too  far,  should 
we  attempt  to  show  how  the  three  heathen  errors  of 
religion  are  ever  present  with  each  other,  although  al 
one  time  polytheism,  at  one  tune  pantheism,  and  a: 
another  time  dualism,  prevails.  We  make  this  observ 
ation,  however,  to  indicate  thereby  that  we  do  not 
ignore  the  pantheistic  basis  of  Gnosticism,  even  wher 


180 


GENESIS,  OR  THE  FIRST  BOOK   OF   MOSES. 


It  plaT3  with  polytheism,  since  we  present  it  accord- 
ing to  its  prevailing  characteristic  as  dualism.  But 
not  only  are  the  coarse  ground-forms  of  the  ancient 
And  modern  darkening  of  the  doctrine  of  the  creation 
to  be  judged  by  the  tirst  chapter  of  Genesis,  but  also 
the  more  subtle,  Cliristianly  modified  forms,  as,  on 
the  one  hand,  they  present  themselves  in  Gnosticism, 
(with  which  we  also  reckon  ilanichaeism  and  its  later 
shoots,  extending  to  our  time :  PriscUlianism,  Paul- 
Icianism,  Bogomiles,  Albigenses,  dualistic  theosophs 
of  Jacob  BiJhm),  and,  on  the  other  hand,  in  Ebion- 
itism,  as  it  has  found  its  continuation  in  the  later 
ilonarchianism,  and  still  more  modern  deism.  The 
Gnostics  ground  their  opposition  to  the  Old  Testament 
on  a  paganistic  misinterpretation  of  the  New,  and 
thus  they  may  be  ranged  according  to  their  more  or 
less  hostile  attitude  to  the  Old  Testament,  and  as 
representing  various  heathenish  views  of  the  world 
which,  after  the  manner  of  old  Palimpsests,  placed  one 
upon  the  other,  appear  through  the  overlying  Chris- 
tianity. Among  such  Palimpsests,  on  which  a  form 
of  Christianity  has  been  overwritten,  may  be  reckoned 
the  Samaritan  (Simon  Magus),  Syrian  (Saturninus, 
etc.),  Alexandrian  (Basilides),  old-Egyptian  (Ophiten), 
Hellenic  (Karpocrates),  Ponto-Asiatic(Marcion),  and 
Persian  Gnostics  (Manes).  Finally,  in  Mohammed, 
the  Arabian  Gnosticism  and  Ebionitism  ran  together, 
as  the  again  broken  forms  of  Subordinatianism  and 
ilonarchianism  ran  together  in  Arianism.  Through 
the  manifold  modifications  which  Christian  dualism 
experienced  immediately,  and  especially  in  the  course 
of  time,  one  must  not  he  led  astray  in  respect  to  the 
unity  of  the  genus.  Just  so,  pure  Ebionitism,  whose 
naked  image  is  Jewish  Talmudism  (as  it  is  to  be  rec- 
ognized throughout  by  its  obhque  position  (o  the  New 
Testament  and  the  New  Testament  elements  in  the 
Old),  has  passed  through  various  mutations  whose 
ground-thought  remains  the  same  :  namely,  a  fatal- 
istic, eternalized,  ontological  divorcement  between 
God  and  the  world,  through  the  law  of  religion  or 
nature,  whether  the  form  of  the  change  be  called 
deism,  naturalism,  or  rationahsm.  And,  finally,  the 
mixed  form  of  gnostic  Ebionitism,  which  was  prepared 
tlirough  the  Alexandrian  system  of  Philo,  and  whose 
naked  image  is  the  Jewish  Kabbala,  has  remained 
unchanged,  through  all  mutations,  in  its  ground- 
thoughts,  whether  they  appear  as  Montanism,  Douat- 
ism,  or  pseudo-Dionysian,  mediaeval  and  modern  ultra- 
"upernaturalism,  as  inflexible  baptismism,  or  yielding 
spiritualism.  Together  with  the  true  difference  be- 
tween God  and  the  world,  the  doctrine  of  creation 
expresses  also  the  true  combination  between  both, 
and  finds  the  living  mediation  of  this  contnist  in  the 
man  created  in  the  image  of  God  ;  whereas,  dualism 
makes  the  difference  a  separation,  while  pantheism 
makes  the  combination  a  mixture,  and  the  still  ob- 
Bervalile,  polytheistic  remiidscence  in  Christendom 
vacillaies,  in  its  love  of  fables,  between  creature 
deification  and  creature  demonizing. 

6.  The  relation  of  the  temporal  creation  to  the 
eternity  of  God.  It  is  quite  as  wrong  to  transfer 
gnostically  the  origin  of  the  real  world  to  the  eternity 
of  God,  to  fix  the  existence  of  God  according  to 
theogony  by  epeaking  of  a  becoming  of  God,  or  of  an 
obscure  basis  in  God  (Biilim),  or  of  an  origin  of  the 
material  contemporary  with  the  self-afllrmation  of 
God  (Rothe),  as  it  is  to  declare,  with  scholastic  super- 
BatunUsm,  that  (iod  indeed  might  have  left  the 
world  uncreated.  Against  the  first  view,  tliere  is  the 
declaration  that  the  world  had  a  beginning,  which, 
a  little  farther  on,  is  fixed  as  the  beginning  of  time. 


Against  the  latter,  there  is  the  declaration  that  Ooc 
chose  believing  humanity  from  eternity  in  Christ,  as 
it  is  also  indicated  in  our  text,  by  the  decree  of  (lod 
at  the  creation  of  man,  and  by  tlie  image  of  God 
Jlie  icorlfl  rests  therefore^  as  an  actual  and  tempora. 
world,  on  an  eternal  ideal  ground."^  Its  ideal  prepa- 
ration is  eternal,  but  its  genesis  is  temporal,  for  it  if 
conditioned  by  the  gradual  growing,  and  the  beauti' 
fill  rhythm  of  growth  is  time. 

7.  In  the  significant  number  ten,  the  number  of 
actual  historical  completion,  the  account  is  repeated . 
God  said,  Let  there  be,  and  there  was.  The  speak- 
ing of  God  now  certainly  indicates  the  thinking  of 
God,  and  it  thence  follows  that  all  works  of  creation 
are  thoughts  of  God  (ideahsm).  But  it  indicates  also 
a  will,  making  himself  externally  known,  an  active 
operation  of  God,  and  thence  it  follows  that  all  th« 
works  of  creation  are  deeds  of  God  (realism).  Both, 
however,  thinking  and  operating,  are  one  in  the  di- 
vine speaking,  the  primal  source  of  all  language,  his 
personally  making  himself  known,  although  we  can- 
not bring  up  the  thought  of  this  speaking  to  the  con- 
ception (personalism).  Through  creating,  speaking, 
making,  forming,  the  world  is  ever  again  and  agair 
denoted  as  the  free  deed  of  God. 

8.  Theological  definitions  of  the  creation.  The 
creatio  is  distingtushed  as  a  single  act  and  as  a  per- 
manent fact.  A  third  period  is,  however,  at  the 
same  time  pointed  out,  namely,  the  continuance  of 
the  doing  in  the  deed,  so  that  the  world  would  not 
only  fall  to  pieces,  but  would  pass  away,  if  God  with- 
drew himself  from  it.  The  thought  that  he  cannot 
withdraw  from  il  in  his  love,  should  not  be  confound- 
ed with  the  untenable  thought  that  he  might  not  be 
able  to  withdraw  from  it  in  his  omnipotence.  The 
absolute  dependence  of  the  world  on  God  is  at  all 
times  the  same  (see  Ps.  civ.  30;  Col.  i.  17;  Heb. 
i.  3).  On  the  relation  of  the  creation  to  the  trinity, 
compare  Hase,  Hctter,  p.  149,  and  L.inge's  "Pos- 
itive Dogmatics,"  p.  206  ff. — The  expression,  crea- 
tion from  nothing,  is  borrowed  from  the  apocryphical 
word,  2  Mace.  vii.  28  :  H  o-k  Sr/TUK  ;  comp.  Heb.  xi. 
3.  It  denies  that  an  eternal  material,  or  indeed  that 
anything,  was  present  as  a  (material)  substratum  of 
the  creation.  One  can,  however,  misinterpret  the 
expression  by  making  the  act  of  creation  one  of  ab- 
stract will,  absolved  from  any  divine  breath  of  life 
(Giintherianism).  On  determining  the  creatio  ex  ni- 
liilo  we  distinguish  the  nihil  negativum,  by  deming 
the  eternity  of  matter  as  substratum  of  the  creation, 
and  the  nihil  privativum^  by  assuming  that  God  at 
first  created  matter  as  nihil  privativum,  then  the 
forma  in  the  hexahneron.  This  tlie  tnodtts  creationis : 
first,  matter ;  then,  the  form.  Tliis  idea  of  a  matter 
as  something  before  form,  does  not  correspond,  how- 
ever, to  the  idea  of  a  quickening  or  life-giving  ac- 
tivity in  creation.  With  the  beginning  of  crea- 
tion there  Is  immediately  estabhshed  the  contrast  of 
heaven  and  earth,  i.  e.,  different  spheres,  which  as 
such  are  not  mere  matter ;  and  with  the  Thohu  Va- 
bhohu  of  the  first  earth-form  there  is  immediately 
established  the  constructive  activity  of  the  spirit  of 

*  nVo  havo  placed  this  sentence  in  italics  as  containing 
a  truth  of  vast  importance,  transcending  all  science  on  thi 
one  hand,  and  all  theology  that  places  itself  in  onta^onijl]] 
to  science  on  the  other.  If  it  contains  truth  in  respect  to 
the  world,  then,  a/or/ion,  is  it  tnxe  in  respect  to  man,  wh« 
is  the  final  cause,  or  "the  spiritual  core  of  the  world,''  as 
Lanpo  ehsewhore  styles  him.  There  is  an  eternal  (ground 
for  the  world;  much  more  is  there  an  eternal  pround  foi 
humanity  ( Adaro-ity) ;  beyond  all,  is  there  an  eternal  ground 
for  the  new  humanity  (Christ-ianity).  "Chosen  in  Hixr 
before  the  foundation  of  the  world." — 1".  I-l 


CHAP.  1.— II.  3. 


18. 


i;od.  The  demiurgic  conception  presupposes  an  eter- 
nal world-matter,  wnether  regarded  according  to  the 
Persian  idea  as  evil,  or  according  to  the  Greek  as 
blind,  heterogeneous,  and  antagonistic,  or  according  to 
the  Indian  idea  as  magically  mutable,  which  eternal 
world-matter  must,  in  all  cases,  make  the  demiurgic 
formation  a  thing  of  mere  ai'bitrary  sport.  The  true 
idea  of  the  work  of  creation  lies  between  this  and  the 
theurgo-magical,  according  to  which  God  had  made 
the  universe,  in  abstract  positiveness,  a  purs  mate- 
rial contrast  of  His  divine  being.  This  is  a  concep- 
tion in  which  the  creating  word,  the  spirit  of  God 
hovering  over  the  waters,  the  image  of  God,  or  even 
the  omnipresence  of  God  in  the  world,  do  not  receive 
their  just  due.  As  the  aim  of  the  creation  finally 
[Jinis  creationis)^  there  have  been  distinguished  the 
highest  or  last  aim,  God's  glorification,  and  the  inter- 
mediate aim,  the  welfare  of  his  creatures  and  the 
happiness  of  man.  But  it  must  be  observed  that 
God  glorifies  himself  in  the  happiness  of  men,  and 
that  the  latter  should  find  their  happiness  in  contem- 
plating the  glory  of  God. 

9.  Ttte  Relation  of  the  Mosaic  Account  of  the 
Creation  to  the  Mythological  Legends  of  the  Creation, 
— The  cosmogonies  of  the  heathen  are  confounded 
with  their  theogonies,  as  their  gods  with  primeval 
man.  See  Licken:  "The  Traditions  of  the  Human 
Race,  or  the  Primitive  Revelation  of  God  among  the 
Heathen,"  Miinster,  1856.  "These  cosmogonies  are 
all  very  similar  to  each  other.  At  first  chaos  is 
placed  at  the  head  as  a  disordered  mass  (chaos 
alone V).  This  chaos  develops  or  forms  itself  into 
thp  world-egg.  This  egg,  which  plays  a  certain  part 
in  the  cosmogonies,  is  only  a  conception  called  forth 
by  the  apparent  form  of  the  earth,*  so  that  the  sky 
presents  itself  as  the  shell  and  the  earth  as  the  yolk 
of  this  great  egg.  With  this  shaping  of  chaos  into  a 
fforld-egg,  or  earth-sphere,  arises  then,  according  to 
the  representation  of  these  cosmogonies,  the  first 
being,  the  '  first-born,'  or  the  first  man.  This  first 
man  originating  with  (out  of)  the  world-egg,  the 
father  and  founder  of  all  life,  is  now,  according  to 
the  popular  conception,  a  giant-like  being.     As  the 

*  [This  conception  seems  to  be  sanctioned  by  Lange,  but 
th  re  is  no  proof  of  it.  Instead  of  being  suggested  by  the 
riuire  of  the  mundus  (which  is  not  like  an  egg,  or  the  earth 
ife-  its  yolk,  unless  we  make  very  ancient  the  knowledge, 
0^  notion,  of  the  earth's  sphericity),  this  so  common  feature 
J  *  the  old  cosmogonies  came  most  probably  from  the  idea 
>^  a  brooding,  cheristdng,  life-producing  power,  rej  resented 
tt»  GMlesis  by  the  rBnn'3  fl^l ,  the  throbbing,  pulsating, 
OPtoving  spirit — from  r)n^  ,  primary  sense  in  Piel,  palpitare, 
ipoondary  sense,  yet  very  ancient  in  the  Syriac,  to  love 
%  irmft/,  or  with  the  strongest  affection.  Hence  in  the 
3re«k  cosmogony  the  first  thing  bom  of  this  ecg  was  epw?, 
'  .e  primitive  love,  which  shows  that  the  egg  had  nothing  to 
U*  wiih  the  figure  of  the  earth,  either  real  or  supposed.  See 
^e  Birds  of  Aribtophanes,  697,  where  the  poet  calls  it  umji/e- 
^ovj  the  egg  produced  without  natural  impregnation : 

'Ef  o5  )TepiT€AAo^€^ai?  ttipati  e^Aoo'Tei'  'Eptuy  6  irofleii-o?, 
From  which  spning  Love  the  all  desired,— 

^nly  the  Greeks,  as  usual,  inverted  the  primitive  idea,  and 
awde  the  generating  cause  itself  the  effect.  Eros  then  pro- 
■IMccd  the  human  race,  etc.  In  other  respects  the  heathen 
Bo^mogonies  are  very  fairly  given  here  by  Lucken  ;  but  what 
ft  wntrast.  do  these  monstrosities  present  to  the  pure,  har- 
v-nious,  monotheistic  grandeur  of  the  Bible  account !  If 
*h5  ilos-aic  co-mogony  was  derived  from  the  heathen,  as  is 
'intended,  how  very  strange  it  is,  and  counter  to  what  takes 
place  in  all  similar  derivations,  that  the  Hebrew  mind  (a 
Terj'  gross  mmd,  they  say)  should  have  taken  it  in  this  im- 
pure and  monstrously  confused  state,  and  refined  it  back  to 
that  chaste  and  sublime  consistency  which  the  Bible  naira- 
Uve,  whatever  may  be  thought  of  its  absolute  trutb,  may  so 
lastly  claim.— T.  L.] 


present  man,  according  to  primitive  conception,  is  i 
microcosm,  so  is  that  first  being,  in  heathen  concep- 
tion, the  macrocosm  itself,  originating  all  life  in 
nature  by  developing  from  himself  the  various  partt 
of  the  world-organism,  heaven  and  earth,  sim  and 
moon,  mountains  and  rivers.  Now  by  dividing  or 
killing  this  macrocosmic  being,  or  by  mingling  its 
generating  parts  with  earthly  things  (esi)ecially  fer- 
tilizing water,  as  in  the  story  of  I  hronos),  the  lowej 
Ufe  of  nature  begins,  and  things  can  multi|ily  in  sex- 
ual division  and  separation.  This  is  the  whole 
nucleus  of  all  co.smogonies.  And  we  would  here 
observe,  how  Irequent  it  is  in  heathen  conceptiona 
that  all  primitive  generating  being  is  imagined  imder 
the  form  of  a  great  world-animal  (as  an  injmense  ox 
or  goat,  for  example),  and  as  such  worshipped. 
Thus  the  first  being  of  the  Persians  is  the  ox  Abu- 
dad,  and  the  Egyptians  worshipped  it  as  a  goat 
under  the  name  of  Mendes."  Here,  however,  the 
following  is  to  be  observed :  1.  Behind,  beside,  or 
over  the  chaos,  or  the  disordered  matter,  usually 
stands  a  mysterious  form  of  the  highest  divinity : 
Brahma  among  the  Indians,  Fimbultyr  among  the 
Teutons,  Ormuzd  among  the  Persians.  2.  With  the 
Hesiodic  Gaia,  which  proceeds  from  chaos  (i.  e., 
from  boundless  empty  space),  there  is  also  Eros  ;  so  in 
the  Chinese  legend  the  first  macrocosinic  man  or 
giant  (Panku)  is  formed  with  the  earth.  In  like 
manner  Brahma  with  the  Indians,  and  Ymer  with 
the  Teutons,  become,  by  the  division  of  their  limbs, 
the  foundation  of  the  world.  3.  Matter  is  always 
fixed  with  the  divinity,  or  the  divinity  with  matter. 
But  matter  is  coherent  with  God  in  the  predominant- 
ly pantheistic  systems  of  emanation.  According  to 
the  Indo-Brahmic,  Platonic,  and  Alexandrian  system 
of  emanation,  matter  emanates  witli  the  world  from 
divirdty ;  according  to  the  Egyptian  and  mytliologi- 
co-Grecian  system,  divinity  emanates  from  the  world, 
from  chaos,  or  the  ocean.  According  to  the  pre- 
dominantly duahstic  systems,  the  world  arises  from  a 
mixture  in  the  conflict  between  the  emanaticjiis  of 
the  predominantly  spiritual,  light,  good  God,  and  the 
emanations  of  the  predominantly  material,  dark, 
wicked  God — sometimes  in  a  decidedly  hostile  posi- 
tion of  the  two  powers,  as  in  the  Persian  niytliology, 
sometimes  in  a  more  peaceful  parallelism,  as  in  the 
Slavonian.  For  the  various  cosmologies,  compare 
the  quoted  work  of  Lucken,  p.  33 ;  Delitzscm,  pp. 
81,  83,  and  ti09 ;  Hah.n  :  Compendium,  p.  374,  with 
reference  to  Wdttke  :  "  The  Cosmogonies  of  the 
Heathen  Nations  before  the  Time  of  Jesus  and  the 
Apostles,"  Hague,  1850.  The  Chaldean  myth  of  the 
creation,  as  given  by  Berosus,  is  found  in  Eusebils: 
"  Chronicles,"  i.  p.  22 ;  Syncellcs,  i.  p.  25 ;  the 
Phenician  myth  as  given  by  Sanchouiaton  in  Euse- 
bils; Praparatio  Evangelica,  i.  p.  10;  the  Egyptian 
myth  in  Diodorus  Siculcs,  i.  7  and  10;  a  Grecian 
myth  in  Hesiod's  Theogoni/,  ver.  116  s(iq. ;  the  In- 
dian myths  in  P.  von  Bohlen  :  "  Ancient  India,"  i, 
p.  158;  Lassen:  "Indian  Antiquities,"  iii.  p.  387 
(at  the  begiiuiing  of  the  code  of  Manu) ;  the  Zend 
myth  in  Avesta,  the  Etrurian  myth  in  Suidas  under 
Tyrrhenia  (see  the  "  Commentary "  of  Keil  and 
Delitzsch,  p.  8) ;  the  Scandinavian  myth  in  the 
Edda,  etc. 

According  to  the  older  conceptions  of  the  dayi 
of  creation  as  combined  with  biblical  chronology, 
one  could  speak  of  a  date  of  the  creation.  Starke  Lt 
satisfied  with  the  correctness  of  the  date:  23d  of 
October,  4004  before  Christ.  Schroder  makes  thi 
date  the  1st  or  17th  of  September,  4201,  but  adds 


182 


GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


"  The  Son  of  Man  knew  not  the  day  nor  the  hour  when 
heaven  and  earth  should  pass  away,  but  the  child  of 
man  would  know  the  year  and  the  day  when  heaven 
and  earth  arose."  The  autumn  seems  to  have  been 
chosen  on  account  of  the  ripe  fruits,  without  reflecting 
that  on  the  entire  earth  it  must  ever  be  autumn 
Bomewhere. 

id.  The  World  as  Mature,  a.  The  A  ndent  View 
of  tht  World,  that  of  the  Bible  and  of  Modern  Times. 
— Tlie  world-view  of  the  ancients  was  based  on 
appearance,  according  to  whicli  the  earth  formed  a 
centre  reposing  under  the  moving,  rolUng  starry 
world ;  this  geocentric  view  received  a  scientific 
expression  in  the  well-known  Ptolemaic  system. 
This  system  was  abandoned  in  the  time  of  the  Refor- 
mation for  the  helio-centric  system  of  Copernicus. 
But  because  the  Bible,  with  "Kspect  to  astronomical 
matters,  speaks  the  language  oi  common  life,  which 
is  yet  authorized  in  accordance  with  appearances  (the 
Bun  rises,  sets,  etc.),  it  was  supposed  that  the  Coper- 
Dican  system  contradicted  the  teaching  of  Holy  Writ, 
and  not  only  the  papal  council  imagined  that  in  its 
treatment  of  Galileo,  but  even  Melancthon  was  of 
the  same  opinion,  and  to  the  present  day  such  pro- 
tests, even  on  the  Protestant  side,  have  not  entirely 
died  away  (see  the  attacks  on  Dr.  Franz  in  Sanger- 
hausen  in  Diesterweg's  "Astronomy,"  p.  104;  also 
p.  20,  especially  p.  326).  These  prove  how  often  a 
contracted  Bible  belief  can  injure  more  than  profit 
the  faith.  The  Copernican  theory  was  especially 
supposed  to  be  in  contradiction  with  the  passage  iu 
Jos.  X.  12,  13.  While  men  were  torturing  them- 
selves with  this  difficulty  springing  from  a  blind 
adherence  to  the  hteral  rendering,  a  much  greater 
one  was  gradually  stepping  forth  out  of  the  back- 
ground. The  cousequences  of  the  Copernican  system 
were  developed,  according  to  the  discoveries  of  Her- 
schel,  in  this  wise :  the  sun  among  its  planets  is  only 
a  single  star  of  heaven,  and  the  earth  is  one  of  its 
smallest  planets.  Since  now  the  fixed  stars  of  hea- 
ven are  nothing  but  suns,  and  these  suns  are  all, 
according  to  the  analogy  of  ours,  surrounded  by 
planetary  groups,  there  appear  to  be  countless  num- 
bers of  planets,  of  which  very  many  are  larger  than 
our  earth.  How  shall  we  now  retain  the  thought, 
that  the  earth  is  the  sole  scene  of  the  revelation  of 
God,  as  Holy  Writ  declares :  the  scene  of  the  incar- 
nation of  God,  and  the  centre  of  a  reconciliation, 
dissolution,  and  glorification  of  the  world,  embracing 
heaven  and  earth. 

The  Hegelian  philosophy  sought  at  first  to  meet 
this  dilBccdty  in  its  own  interest.  In  order  to  make 
the  earth  the  sole  arena  of  the  evolutions  of  mind, 
whicli  was  to  reacli  the  full  glory  of  its  self-con- 
Bciousiiess  in  the  Hegelian  system,  the  whole  starry 
world  was  declared  to  be  destitute  (jf  spirits  and  in 
he  main  spiritless — mere  films  of  light,  etc.  (see 
Langk's  "  Pd.sitive  Dogmatics,"  p.  2711).  The  ettbrt 
was  made  to  render  this  barren  view  agreeable  to 
theology  with  the  pretence  that  it  was  in  accordance 
with  the  Bible,  and  favored  the  faith  ("Land  of 
Glory,"  p.  12  ff.).  Against  this  insinuation  the 
author  wrote  the  articles  which  are  collected  in  the 
work:  "The  Land  of  Glory"  (Meurs),  Bielefeld, 
1838.  "ith  reference  to  the  work  of  1'fafk:  "Man 
»nd  the  Stars."  The  results  of  modern  a.^ironomy 
(according  to  Struve,  Miidler,  Schubert,  etc.),  viz., 
that  the  other  planets  of  our  solar  system  have  not, 
in  the  first  place,  the  same  plastic  consistency  nor 
the  same  planetary  relations  as  our  earth,  and  sec- 
jndlf,  that  the  stellar  world  is  divided   into  a  solar 


planetary  region  like  our  solar  system,  and  a  solai 
astral  region  (the  world  of  double  stars,  of  etema! 
sunshine),  were  applied  to  the  bibUcal  Christian  view 
of  the  world  as  recognizing  (in  its  conception  of 
various  places  of  discipline  and  punishment)  a  plact 
beneath  the  world  on  the  one  hand,  and  a  placa 
above  it  on  the  other ;  consequently  the  contrast  oi 
a  region  of  growing  and  a  region  of  perfected  life, 
of  the  church  militant  and  the  church  triumphant, 
of  the  earthly  and  the  heavenly,  of  the  earthly-human 
and  the  angelic  hfe.  Above  all,  it  was  observed  that 
with  the  doctrine  of  the  ascension  of  Christ  the  exist- 
ence of  a  land  of  glory,  in  contradistinction  to  the 
earthly  sphere  of  day  and  night,  birth  and  death,  or 
the  sphere  of  the  creative,  was  settled.  This  work 
was  followed  by  the  work  of  Kurtz:  "Bible  and 
Astronomy,"  1st  ed.  1842.  In  the  meanwhile  there 
sprung  up  a  third  representation  of  cosmology, 
which  was  again  to  fix  the  geocentric  stand-point  in 
a  spiritual  respect.  This  was  mainly  induced  by  A. 
von  Schaden,  but  diligently  prosecuted  by  Dr.  Ebrard, 
recently  in  his  work ;  "  The  Results  of  Natural  Sci- 
ence," Kbnigsberg,  1861.  With  respect  to  our  plan- 
etary system,  the  said  work  endeavors  to  prove  that 
the  earth  is  its  teleological  centre,  and  to  that  end, 
fartlier,  that  the  other  planets  could  be  either  not  at 
all  or  only  partly  inhabitable ;  that  they  are  only  ac 
cretions  to  the  planetary  nature,  having  their  places 
there  simply  on  account  of  the  earth  ;  and  that  con- 
sidered under  any  other  point  of  view  they  could 
only  appear  as  caricatures  of  the  planetary  nature. 

DeUtzsch  (p.  614)  is  in  general  inchned  to  this 
view.  He  permits,  however,  a  natural  pliilosopher 
by  profession  (Prof  Franz  Pfufl'),  to  speak  for  him, 
who  nevertheless  acknowledges  (after  a  severe  criti- 
cism of  the  plant-family)  that  there  may  be  imagined 
elsewhere  such  beings  as  are  organized  in  correspon- 
dence to  the  prevaUing  relations  on  other  heavenly 
bodies.  But  one  cannot  see  how  the  conceptions  in 
question  can  be  called  "  creatures  of  fantasyy 

We  consider  the  view  of  the  pure  unreality  of  the 
extra-earthly  planetary  world  as  neither  cosmologi- 
cully  grounded,  nor  of  wholesome  tendency  in  aid  of 
a  biblical  view  of  the  world.  As  respects  the  first 
point,  one  must  clearly  distinguish  between  an  in- 
habitability  of  the  planets  ot  our  solar  system  for 
beings  of  our  earthly  organization,  and  a  similar  in- 
habitability  for  spiritual  beings  in  general.  If  the 
earthly  organization  of  man  is  to  fix  the  measure  for 
the  liabitableness  of  supra-terrene  bodies,  then  must 
we  also  apply  the  analogy  to  the  most  beautiful  and 
briUiaiit  stellar-world.  And  what  must  become  of 
the  departed  human  souls,  separated  from  their 
bodies  ?  How  shall  there  be  found  a  native  region 
for  angelic  spirits '/  But  it  would  redound  little  to 
the  glorification  of  the  living  God  of  Holy  Writ  to 
consider  the  whole  planetary  group  of  our  snii,  the 
earth  alone  excepted,  as  spiritless  wastes.  Wliat- 
ever  in  this  respect  is  true  of  the  llegehan  system  in 
general,  in  its  relation  to  the  stellar-world,  is  true  of 
the  said  view  m  special  reference  to  our  iilauetary 
system. 

[Note  on  tmk  Astronomical  Oiuection  tc 
Rkvelation. — The  (piestion  of  the  planets'  iuhabita- 
bility,  especially  in  its  religious  and  biblical  bearings, 
has  been  very  ably  and  scientifically  discussed  iu  a 
work  entitled  "The  Plurality  ol'  Worlds"  by  Prof 
Whewkll  of  Oxford.  Tlie  author  maintains  a  vi(!» 
similar  to  that  of  Dr.  Ebrard,  that  the  earth  is  the 
advanced  planet  of  the  system,  and  that  the  molt 
scieiitilie    evidence    goes    to    slion    that    the    otheit 


CHAP.  I— II.  3. 


!8i 


(especially  the  largest,  or  those  of  least  density)  are 
In  a  rudimentary  or  iochoate  state.  The  same  may 
be  true  of  all  the  visible  bodies  of  the  stellar  spaces. 
The  only  reasouiug  against  it  is  simply  the  question, 
why  not,  poiirquoi  non,  as  Montaigne  employs  it, 
without  any  inductive  evidence.  This  author  employs 
also  the  modern  view  in  geology  with  great  [lerti- 
nence  and  Ibive :  lumiense  limex  without  life  or  witli 
only  th(!  lowest  forms  of  Ufe !  If  tills  is  not  ineon- 
Bistent  with  the  divine  wisdom  and  goodness,  then 
immense  spaces  without  life,  or  with  only  the  lowest 
forms  of  Ufe,  for  a  certain  time,  is  no  more  incon- 
sistent. 

So  far,  however,  as  this  presents  a  difficulty  to 
revelation  and  Christianity,  it  is  not  due  to  modern 
fcience  alone,  or  even  mainly.  The  inhabitaljiUty 
of  the  planets,  and  the  "  plurality  of  worlds,"  are  as 
much  a  priori  thoughts,  that  is,  rising  of  themselves 
to  the  musing  meditative  mind,  as  they  are  the 
results  of  any  scientific  or  inductive  reasoning.  In 
both  cases,  imagination  is  the  chief  power  of  the 
mind  employed,  tuough  modem  science  has  furnished 
it  with  its  stronger  stimulants.  As  such  a  priori  or 
independent  thought,  the  notion  of  a  plurality,  or 
even  an  infinity,  of  worlds,  was  very  ancient.  It 
was,  however,  larger  than  the  modern  notion,  being 
rather  a  plurality  of  Konnol,  or  mundi  (that  is,  total 
visible  universes)  than  of  worlds  used,  as  the  name 
is  now  used,  of  planetary  or  stellar  bodies.  It  wa."? 
the  old  question  of  the  soul  demanding  a  sufficient 
reason  for  the  non-^xisieiice^  the  absence  of  which 
reason  seemed  to  be  itself  a  proof  of  the  actual  exist- 
ence. Why  not?  If  one  world,  why  not  two^ 
three  —  more — numberless?  See  Plotaech  :  De 
J'lacilis  Philosophonim,  vol.  v.  p.  289,  Leip.  ed., 
where  among  other  statements  and  arguments  he 
<^uotes  the  saying  of  Metrodorus:  6.ronov  eii/at  eV 
^eyd\(i>  irefittjj  eva  araxvf  yffTj^ijvaty  Ka't  eva  Kofr^iOt/ 
eV  T(f  iireifia'.  "  it  is  absurd  (incredibly  strange)  that 
there  should  be  but  one  head  of  wheat  in  a  great 
plain,  and  no  less  so,  that  there  should  be  but  one 
cosmos  in  infimte  space."  The  other  idea  of  the 
planets'  inhabitability  appears  also  in  the  Greek 
poetry.  See  especially  the  fragment  given  by  Pro- 
cius: 

fiWijf  yaiav  aireipaTov  ^vre  aeXTjvTiv 
a^dvarat  K\ijCov(Tiv,  einx^Oifioi  Se  t€  fJLTjirrjy 
TJ  woAA'  ovpe    ex*'i  toAV  iffrea  noWa  jueAadpa, 

Another  Ian  J  of  vast  extent. 
Immortals  call  Seleue,  men,  the  moon, 
A  land  of  mountains,  cities,  palaces. 

The  Bible  is  charged  with  narrowness  in  its  space 
conceptions,  but  how  narrow  is  that  science,  or  that 
philosophy,  which  while  vaunting  itself,  perhaps,  on 
its  superior  range  of  view,  has  no  idea  of  any  higher 
being  than  man,  and  sometimes  would  seem  to  reject 
any  other  conception  of  deity  than  that  of  a  devel- 
oped humanity,  slowly  becoming  a  god,  an  etre  su- 
preme, to  the  nature  still  below.  How  glorious  the 
Scripture  doctrine  appears  in  the  contrast,  as  start- 
ing with  an  all-perfect  peisonal  being:  Jehovah 
Tzebaoth,  Jehovah  of  Hosts,  with  cherubim  and 
ueraphim,  apx"',  Kupi6rriTes.  Uving  principles,  ruling 
energies,  angels,  archangels,  thrones,  donunions, 
principalities,  and  powers.  If  not  in  space  concep- 
tions, yet  how  sublimely  in  the  higher  idea  of  ascend- 
ing ranks  of  being  do  the  Scriptures  surpass  the  low 
%nd  narrow  views  of  Herbert,  Comte,  and  Uarwiu. 
*fter  a  past   eternity  of  progress,  nature  and   the 


cosmos  have  just  struggled  up  to  man  t  This  is  thi 
highest  limit  yet  reached  after  a  movement  so  im. 
measurably  long,  yea,  endless  in  one  direetion;  and 
that,  too,  not  man  as  the  Scripture  represents  hini, 
a  primus  homo,  an  exalted  being,  so  constituted  bv 
the  inspiration  that  gave  him  birth,  and  signed  him 
with  the  image  of  the  eternal  God,  but  man  jus* 
rising  above  the  ape,  just  emerging  from  that  last 
growth  of  nature  that  preceded  him  in  this  intermina- 
ble series  of  chance  selections  at  last  falling  into 
some  seeming  order,  and  of  random  developments 
that  never  came  from  any  preceding  idea.  Man  as 
he  now  appears  on  earth,  and  whom  Scripture  pro- 
nounces a  fallen  being,  the  highest  product  of  an 
endless  time!  Such  is  "the  positive  philosophy," 
so  boastful  of  its  discoveries  in  width  and  space,  but 
so  exceedingly  low  and  narrow  in  respect  to  the 
other  and  grander  dimension  !  It  discards  theology 
and  metaphysics  as  belonging  to  a  still  lower  stage 
of  this  late-born  child  of  nature,  but  alas  for  man  if 
all  the  glory  of  his  being,  all  his  higher  thinking,  has 
already  thus  passed  away  !  We  may  thank  the  Liv- 
ing God  for  giving  to  us  an  ideal  world,  as  in  itself  a 
proof  of  something  above  nature,  and  of  a  higher 
actual  even  now  in  nature  than  our  sense  and  our 
science  ever  have  drawn,  or  may  ever  expect  to 
draw,  from  it. 

The  objection  to  revelation  to  which  Lange  here 
alludes  as  drawn  from  the  modern  astronomy  is 
itself  simply  anthropopathic.  They  who  make  it 
imagine  Deity  to  be  just  such  a  one  as  themselves. 
If  He  has  two  worlds  to  take  care  of,  it  is  incredible 
that  His  providence  should  he  as  particular,  and  His 
interest  as  near,  as  though  He  had  but  one  to  govern. 
Such  a  mode  of  thinking  makes  worth,  too,  and  rank, 
wholly  ijuantitative  and  numerical,  banishing,  in  fact, 
all  intrinsic  quality,  and  intrinsic  value,  from  the 
world  of  things  and  ideas.  The  bigger  the  uniTerse 
in  space,  the  less  the  worth  in  each  part,  as  a  part, 
and  this  without  any  distinction  between  the  purely 
physical  or  material  to  which  such  a  quantitative 
rule  of  inverse  proportion  might  apply,  and  the 
mo|al  and  spiritual,  which  can  never  be  measured 
by  it. 

The  force  of  this  objection  comes  from  the  fact 
of  the  imagination  overpowering  the  reason.  The 
lower  though  more  vivid  faculty  impedes  or  silences 
for  a  time  the  higher.  Reason  teaches  intuitively, 
or  as  derived  from  the  very  idea  of  God,  that  Uia 
care  and  providence  towards  any  one  rational  and 
moral  agent  cannot  be  diminished  by  the  number  of 
other  rational  and  moral  agents,  or  be  any  less  than 
it  would  be  if  such  agent  had  been  alone  with  Deity 
in  the  universe.  The  Ught  and  heat  of  the  smi  are 
the  same  whether  the  recipients  are  few  or  many. 
The  case,  therefore,  may  be  thus  stated :  If  a  certain 
manifestation  of  the  divine  care  for,  and  interest  in, 
our  world  and  race  (namely,  such  as  is  revealed  in 
the  Bible)  would  not  be  incredible  on  the  supposnion 
of  their  being  but  one  such  world  or  lace,  then  such 
credibility  is  not  at  all  diminished  by  the  discovery 
that  there  are  others,  few  or  many,  to  any  extent 
conceivable.  We  must  hold  firmly  to  this  as  a  pur« 
rational  judgment  against  the  swaying  imaginatioD 
invading  the  reason,  and  even  assuming  to  take  its 
l)lace.  If  the  interest  revealed  by  Christianity  could 
be  pronounced  credible  before  the  discoveries  of 
astronomy  (and  this  is  assumed  as  the  ground  of  the 
argument),  then  such  measure  is  equally  credible 
now,  or  we  are  convicted  of  judging  God  anthropo- 
pathically,    however    we    may    dignil'y    the    feelluj 


184 


GENESIS,  OR   THE  FIRST   BOOK   OF   MOSES. 


with  the  name  of  an  enlarged  and  liberal  philos- 
ophy. 

Besides,  there  is  no  end  to  the  argument  until  it 
banishes  all  providence,  all  government,  all  divine 
interest  conceivable  in  the  cosmos — everything,  in 
ehort,  which  distinguishes  the  divine  idea  from  that 
of  a  wholly  impersonal  nature.  On  a  certain  scale 
of  the  universe  the  Old  Testament  becomes  incredible. 
On  a  wider  sweep  Christianity,  the  old  Christianity 
ef  the  Church,  can  no  longer  be  beUeved.  The  in- 
carnation and  the  atonement  must  be  thrown  out; 
God  could  not  have  cared  to  that  extent  for  this 
petty  world.  Turn  the  telescope,  so  as  to  enlarge 
the  field,  or,  through  its  inverted  lenses,  behold  the 
objects  still  farther  off,  and  "  liberal  Christianity " 
disappears.  Even  that  has  too  much  of  divine  inter- 
est for  the  new  view.  Draw  out  the  slide  still 
farther,  and  the  very  latest  and  faintest  '"  phase  of 
faith  "  departs.  Everything  resembling  a  providence 
or  care  of  any  kind  for  the  individual  becomes  incre- 
dible in  this  time  and  space  ratio.  Prayer  is  gone, 
and  hope,  and  all  remains  of  any  fear  or  love  of  God. 
Farther  on,  and  races  are  thrown  out  of  the  scale  as 
well  as  individuals ;  even  a  general  providence  of 
any  kind  becomes  an  obsolete  idea.  Not  only  the 
earth  but  solar  and  stellar  systems  become  infinitesi- 
mals, or  quantities  that  may  be  neglected  in  the  cal- 
culus that  sums  the  series.  There  is  no  end  to  this. 
We  have  no  light  to  limit  it  by  the  present  size  or 
power  of  our  telescopes.  The  present  visible  worlds 
of  astronomy  may  be  no  more — they  probably  are  no 
more — to  the  whole,  than  a  single  leaf  to  the  forests 
of  the  Orinoco.  The  false  idea  must  be  carried  on 
until  every  conception  of  every  relation  of  a  per.sonal 
deity  to  tinite  beings,  of  any  rank,  utterly  disappears, 
and  a  view  no  better  than  blank  atheism — yea,  worse 
than  atheism,  for  that  does  not  mock  us  with  any 
pretense  of  theism — takes  the  place  of  aU  moral  fear 
as  well  as  of  all  religion. 

And  this  raises  the  farther  question :  If  such  be 
the  diminishing  eS'ect  on  the  rehgion,  what  must  it 
be  on  the  science  and  the  philosophy?  If  human 
Bins  and  human  salvation  become  such  small  things 
when  seen  through  this  inverted  glass,  what  becomes 
of  all  human  knowledge,  human  genius,  and  human 
boasting  of  it  ?  We  do  not  find  that  the  men  who 
make  these  objections,  as  drawn  from  the  magnitude 
of  the  universe,  are  more  humble  than  others ;  but 
Burely  they  ought  to  be  so,  after  having  thus  shown 
their  own  moral  and  physical  nothingness,  and, 
along  with  it,  the  utter  insignificance  of  their 
Bcience. 

lix  one  aspect,  his  mere  physical  aspect,  man  is 
Indeed  insignificant.  The  Scripture  does  not  hesitate 
to  call  him  a  worm.  It  pronounces  all  nations 
"vanity" — "the  small  dust  of  the  balance,"  uuap- 
preciable  physically  in  the  great  cosmical  scales — 
"  less  than  uotiiing  and  enqjtiuess."  Such  is  its 
view  of  man  in  one  direction,  whilst  in  the  other  his 
value  is  to  be  estiiuated  by  the  incarnation  of  Christ, 
and  the  very  fact  th&t  the  Infinite  One  condescends 
to  make  a  revelation  of  Himself  to  such  a  being. — 

The  cosmology  of  the  Bible  is  geocosndc  in  its 
practical  point  of  view.  After  it  has  presented  to  us 
the  creation  of  the  heavens  and  the  earth,  it  lets  us 
sonclude  I'rom  the  devslopu-cnt  of  the  earth  the 
development  of  the  heavens,  namely  in  respect  to 
the  creatiwi  of  light  and  of  nian  I'Voni  the  spirit- 
world  of  eai  til  we  are  to  cout'u.le  a  spiriUworld  of 
h«»vrTi      flut  H  fuperabuudauily  '.n  licates  a  develop- 


ment of  the  earthly  solar  system  parallel  with  th« 
development  of  the  earth  (ch.  i.  H).  That  heaven 
is  an  inhabited  region,  appears  from  many  passages, 
e.  g.,  Gen.  xxviii.  1'2;  and  also  that  this  region  Li 
divided  into  a  rich  multitude  of  various  departments. 
And  the  question  is  not  only  of  heaven,  but  also  of 
the  heaven  of  heavens  (1  Kings  viii.  27).  Chris* 
teaches  us  too :  In  My  father's  house  are  many  man- 
sions (John  xiv.  2).  But  finally  the  Holy  Writ  ;3- 
forms  us  clearly,  that  notwithstanding  the  changea- 
bility, and  necessity  for  rejuvenation,  of  the  entire 
universe  (Ps.  cii.  27  ;  Is.  h,  6),  there  is  yet  a  contrast 
between  the  regions  of  growth  on  this  side,  and  of 
perfection  on  the  other  (Ezek.  i.  21 ;  1  Pet.  i.  4;  2 
Pet.  iii.  13,  etc.).  In  this  respect  the  newest  and 
purest  astronomical  view  of  the  world  corresponds 
entirely  to  this  biblical  distinction  between  the 
regions  of  growth  here,  and  of  perfection  beyond. 
But  the  Bible  also  promises  for  the  form  of  the 
world,  even  on  this  side,  a  new  structure  and  perfec- 
tion. Once  all  was  night ;  but  in  the  present  order 
of  things  day  and  night  alternate ;  in  the  future  the 
new  world  shall  be  raised  beyond  the  contrast  of 
day  and  night  (Rev.  xxi.).  Formerly  all  was  sea ; 
the  present  order  consists  in  the  contrast  of  land  and 
sea ;  in  the  new  world  the  sea  shall  be  no  more. 

b.  77ie  Idea  of  Nature  in  the  Bible.  The  Bible 
and  the  Iiivestigation  of  Nature. — We  have  shown  in 
passing  that  the  Scriptures  fully  recognize  the  idea 
of  nature,  i.  e.,  of  the  conditioned  going  forth  of  the 
fixed  life  of  nature  from  a  fundamental  piinciple 
peculiarly  belonging  to  it.  Every  creative  word  be- 
comes the  ideal  dynamical  basis  of  a  real  principle. 
At  first  appear  the  principles  of  the  separation.  The 
separation  of  heaven  and  earth  has  the  more  general 
signification  of  universe  on  tlte  one  side,  and  of  a 
special  world-sphere  on  the  other  as  represented  by 
the  earth,  of  which  we  now  speak.  At  the  second 
separation  (light  and  darkness)  the  co-operation  of 
the  spirit  of  God  is  brought  out,  i.  e.,  of  the  creative 
formative  activity  of  God ;  at  the  third  separation 
(water  and  land)  the  co-operation  of  light  is  presup- 
posed. The  natinal  law  set  up  by  Harvey  (see 
Lange's  "Positive  Dogmatics,"  p.  259):  omne  vivmn 
ex  ovo,  has  been  again  brilliantly  restored  in  moJern 
times  by  the  exact  investigation  of  nature  in  opposi- 
tion to  the  theory  of  generatio  wquivoca,  which  nat- 
ural philosophy  had  taught  (see  Sobernheim:  "Ele- 
ments of  General  Physiology,"  Berlin,  1844).  In 
Delitzseh  also  the  conception  of  the  generatio  cequi- 
voca  plays  a  part  in  the  account  of  the  creation  (p. 
Ill),  because  he  has  not  sufficiently  considered  that 
the  creative  word.s,  in  the  ideal  they  carry,  form  the 
fouiiilation  of  the  actual  princi|iles  of  nature. 

From  the  last-quoted  principle  it  appears  as  fol- 
lows: 

1.  Every  grade  of  nature  is  fixed  by  a  correspond- 
ing principle  of  nature,  the  natural  principle  of  the 
plant,  etc. 

2.  By  its  unfolding,  this  principle  brings  to  light 
the  standard  of  its  develo]inient  as  the  natural  law 
of  its  grade.  The  natural  principle  is  the  first,  the 
natund  law  is  the  second. 

;).  Hy  the  new  princijilc  of  the  higher  gradi  ot 
nature,  the  natural  law  of  the  preceding  grade  L 
mollified  in  aecorilancc  with  the  new  and  higher  fife. 
The  plant  modifies  the  natural  law  of  gravity,  th« 
animal  modifies  the  hical  attaclmient  of  the  plant- 
in  man  the  anunal  instinct  is  ertaced. 

4.  With  each  new  life-principle  God  create?  a 
new  thing.     The  creation  of  tlie  new  is  however  th« 


CHAP.  I.— n.  3. 


18S 


most  general  idea  of  the  miracle,  as  the  announce- 
ment of  what  is  new  is  the  most  general  idea  of 
prophecy.  Consequently,  each  new  natural  prmeiple 
is  to  the  preceding  surpassed  grade  of  nature  as  a 
miracle.  "  The  animal  is  a  miracle  for  the  vegetable 
world  "  (Hegel).  From  this  relation  of  the  new  nat- 
ural principles,  as  they  form  the  new  degrees  of 
nature,  it  follows  that  all  nature  is  a  symboUcal  sup- 
port and  prophecy  of  the  ethical  miracle  of  the  king- 
dom of  God.  For  as  the  first  man,  Adam,  miracu- 
lously changes  the  natural  law  of  the  animal  world, 
that  is,  changes  instinct  into  human  freedom,  thus 
does  Christ,  as  the  new  man  from  he.aven,  as  the 
completed  life-principle  and  miracle,  change  the 
Adamic  laws  of  life  into  fundamental  laws  of  the 
kingdom  of  God.  It  is  in  accordance  with  his  nature 
to  perform  miracles  within  the  Adamic  sphere  (1 
Cor.  XV.). 

6.  But  what  is  true  of  the  laws  of  natm'e,  is  also 
true  of  the  matter  of  nature.  Principle  is  the  first 
thing  in  nature,  law  is  the  second,  matter,  as  we 
know  it,  is  the  third.  For  through  the  intervention 
of  a  new  and  higher  natural  principle  in  the  world 
by  means  of  the  creative  word  supporting  it,  the 
life  of  the  preceding  grade  is  reduced  to  the  grade 
of  matter.  Thus  by  the  appearance  of  the  vegetable 
principle,  the  elementary  world  becomes  matter  for 
new  formations ;  so,  too,  the  animal  reduces  the 
vegetable  world  to  the  grade  of  material,  and  in  like 
manner  does  man  change  the  grade  of  the  animal 
world.  But  the  man  from  heaven  makes  from  the 
elements  of  the  Adamic  world  the  matter  for  a  new 
world.  The  materialists  of  our  day  have  ridiculed 
the  idea  of  a  hfe-power  which  should  be  different 
from  the  supposed  fundamental  matter  of  the  world. 
Instead  of  the  life-power,  there  should  have  been 
opposed  to  them  something  more  real :  the  Ufe-prin- 
ciple.  The  life-principle  is  fundamentally  distin- 
guished in  the  contrast  of  plastic  formative  power 
and  material  substratum.  They  are  both  mutually 
estabUshed  each  with  the  other,  but  above  them 
stands  the  principle.  I'he  materialist,  therefore,  as 
he  explains  everything  from  a  force  of  matter,  which 
no  man  has  ever  yet  seen  (see  La.nge's  "  Miscel- 
laneous Writings,"  1st  vol.  p.  54),  does  not  only 
deny  the  existeuce  of  the  human  soul  and  its  ethical 
nature  and  highest  causality,  the  Godhead,  but  he  is 
also  the  antagonist  of  the  genuine  zoologist  who  be- 
lieves in  the  reaUty  of  the  animal  principle,  as  he  is 
of  the  genuine  botanist  who  does  not  consider  the 
vegetable  formations  a  shadowy  play  of  matter  on 
the  wall,  and  of  the  crystallographer  who  connects 
imponderable  forces  and  polarity — yea,  of  the  genuine 
ihemist  too,  who  has  perceived  that  the  relations  of 
elective  affinity  in  substances  extend  beyond  the 
atomistic  conceptions.  May  it  not  possibly  be  explain- 
ed, that  as  the  material  side  of  the  natural  principle  is 
formed  by  the  creating  word,  so  is  the  reference  of  the 
origin  of  matter  to  a  pure  thought  of  God  something 
else  than  the  reference  to  the  difficult  enigma  of  a  crea- 
tive matter  ;  and  experience  proves  that  the  coarser 
matter  everywhere,  as  outside  or  precipitate,  pro- 
ceeds from  finer  formations.  It  is  a  radical  contra- 
diction that  matter  should  generate  spirit,  and,  never- 
ttieless,  be  everywiiere  subjected  to  spirit,  even  to 
the  disappearance  of  its  original  nature. 

6.  The  ascending  line  of  natural  principles  is  an 
iscencUug  Une  of  acts  of  creation,  with  which  the 
principles  always  the  more  strengthen,  deepen,  gen- 
Iralize,  and  individualize  themselves,  and  with 
which,  at   the   same    time,  new   forms   of  the  nat- 


ural law  and  new  combinations  of  substances  ap 
pear. 

7.  The  finished  lower  sphere  of  nature  does  no 
produce  the  newly  appearing  principle  of  the  highei 
sphere,  but  it  is,  however,  its  maternal  birth-place. 
And  because  the  lower  sphere  prepares  for  th« 
higher,  in  order  to  serve  as  its  basis,  it  is  full  of  indi- 
cations of  it,  and  becomes  throughout  a  symbol 
which  represents  in  advance  the  coming  new  world* 
form. 

8.  With  respect  to  the  development  of  the  nature- 
principles  into  the  reaUzation  of  the  conditioned  self- 
generation  of  nature,  we  must  distinguish  the  follow- 
ing kinds  of  development:  a.  The  development  of 
the  world-creation  in  general ;  b.  the  development 
of  our  solar  system ;  c.  the  spherical  development  of 
the  earth ;  d.  the  gradual  development  of  the  indi- 
vidual Ufe  on  earth ;  e.  the  natural  development  of 
the  individuals  themselves ;  /.  the  development  of 
nature  in  the  narrower  and  the  bioader  sense,  or  1. 
apart  from  human  Ufe,  and  2.  in  connection  with  it. 

a.  The  Development  of  the  Creation  of  the  Worla 
in  general. — Through  the  analogy  of  the  development 
of  the  earth,  the  Scripture  permits  us  to  infer  also  a 
development  of  heaven.  The  heavens  are  created 
(Gen.  L  1 ;  1  Chron.  xvii.  26 ;  Neh.  ix.  6 ;  Ps.  xxxiii. 
6;  cxxxvi.  5;  Prov.  iii.  19);  the  heavens  grow  old 
and  pass  away  (Ps.  cii.  27;  Is.  h.  6);  the  heavens 
are  renewed  (2  Pet.  iii.  13  ;  Rev.  xxi.  5).  Astronomy 
also  teaches  a  continuous  growth,  and  in  the  same 
way  recognizes  indications  of  passing  away  in  the 
stellar  world.  But  there  is  a  difference  between  the 
various  celestial  regions.  The  old  Jewish  and  Ma- 
hommedan  tradition,  and  the  Christian  Apocryphas 
know  seven  heavens  (the  Koran,  the  Kabbala,  the 
Testament  of  the  Twelve  Patriarchs).  But  the  He- 
brews admitted  in  general  three  heavens  as  in  accord- 
ance with  the  Scripture  (Paul  also  2  Cor.  xii.  2-4 ; 
the  third  heaven  the  paradise);  1.  The  heaven  of  the 
air  (the  clouds,  birds,  changes  of  the  atmosphere) ; 

2.  the  heaven  of  the  stellar  world,  the  firmament; 

3.  the  heaven  in  which  God  dwells  with  His  angels, 
paradise.  Of  the  latter  heaven  it  must  be  observed 
that  it  is  a  sjTnboUco-rehgious  idea,  and  by  no  means 
excludes  the  stellar  world  (see  Lange's  work :  "  The 
Land  of  Glory  ").  The  Scripture  recognizes  also  the 
distinction  between  an  earlier  heavenly  stellar  world 
and  the  system  to  which  this  earth  belongs,  as  we 
find  it  indicated  in  the  fourth  day's  work.  When 
the  earth  was  founded  the  morning-stars  sang  to- 
gether, and  all  the  sons  of  God  shouted  for  joy  (Job 
xxxviii.  7).  Consequently  before  the  foundations  of 
the  earth  those  morning-stars  were  there.  Also  the 
"  Heaven  of  heavens,"  as  well  as  the  ascension  of 
Christ,  point  to  a  heavenly  region  which  Ues  beyond 
the  cosmical  sphere  of  the  world,  to  a  region  "of 
eternal  sunshine."     See  the  above  quotations. 

b.  77(6  Developtnent  of  our  Solar  Si/stetn. — Al- 
though on  the  fourth  day  of  the  creation  the  whole 
stellar  world  is  introduced  into  the  cucle  of  vision  of 
the  earth,  nevertheless  the  cosmical  completion  of 
the  system  belonging  to  the  earth  is  especially  indi- 
cated. Special  allusion  is  made  to  this  system  whet 
the  New  Testament  biblical  eschatology  treats  of  th 
end  of  the  heavens  and  the  earth,  and  their  renewal 
(Joel  iii.  i ;  Matt.  xxiv.  29  ;  2  Pet.  iii.  10). 

[Note  o.s  the  Scriptural  Heavens  asu  Earth. 
— We  think  Dr.  Lange  carries  too  far  what  may  be 
called  the  cosmological  view  of  the  Mosaic  account. 
It  either  gives  the  writer  too  much  seienct,  or,  ii 
order  to  get  a  ground  of  interpretation  ildependenl 


186 


GEXESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


of  bis  conceptions,  makes  him  to  be  a  mere  automa- 
tic medium — thus  taking  awaj  the  human,  or  that 
subjective  truthfuhiess  nUch  is  so  precious  in  any 
view  we  may  take  of  this  narrative.  Hence  the  ten- 
dency to  regard  the  Bible  heavens  as  the  astronomi- 
.;al  lieaveus  of  modern  science,  instead  of  the  heavens 
of  the  earth,  nearly  connected  with  the  earth,  and  in 
which  the  sun,  moon,  and  stars  appear  as  lig/ils, 
whatever  may  be  the  near  or  remote  causes  of  those 
appearances.  See  remarks  in  note  on  the  Hebrew 
plural  c'^aa,  pp.  162,  163.  The  symboUc  contrast  of 
the  heavens  and  the  earth,  with  which  Dr.  Lauge  starts 
in  the  mterpretation,  has  all  the  value  he  attaches  to 
it;  but  it  is  not  at  all  lost  in  what  he  might  regard 
as  the  narrower  view.  The  optical  heavens,  with 
the  appearances  in  it,  was  all  the  writer  knew,  or  was 
inspired  to  know,  or  describe.  It  was  to  him  the 
cosmos.  As  this  enlarges,  by  science,  or  otherwise, 
the  conception  of  the  heavens  enlarges  with  it,  but 
only  as  a  conception.  The  idea  remains  as  in  the 
beginning.  In  keeping  up  this  contrast,  however, 
we  are  not  to  regard  the  scientific  bodies  discovered 
in  the  remoter  spaces,  as  the  heavens  in  distinction 
from  our  own  home,  as  though  the  heavens  were 
simply  all  that  is  oft',  and  away  from,  the  earth. 
The  planet  Mars  is  no  more  a  heaven,  or  heavens,  to 
us  than  we  are  a  heavens  to  it.  As  knowledge  hfts 
up  the  everlasting  gates,  the  conception  of  the  )nun- 
aiis  enlarges  to  take  in  other  earth-like  bodies  in 
space;  but  the  old  idea  travels  forth  unchanged. 
The  great  symbolic  contrast  yet  remains.  The  hea- 
vens, too,  enlarge  their  scale,  and  the  pecuhar  divine 
residence,  once  thought  to  be  in  the  near  sky  just 
above  us,  is  carried  tarther  oflf,  beyond  the  sky  of 
clouds,  beyond  the  sphere  of  the  moon,  the  sun,  the 
planets,  the  solai-  system.  Science  adds  the  stellar 
bodies ;  the  heavens,  the  great  symbolic,  or  rather 
symbolized,  heavens,  are  still  beyond,  high  over  all, 
embracmg  all.  "  Who  hast  set  Thy  glory  above  the 
heavens,"  c^"9rn  bj"  (compare  b?  as  used  Gen.  i. 
20;  six.  23,  ""Xfi'bi"  CCUJ);  "Who  stoopeth 
down  to  behold  the  things  that  are  in  the  heavens 
(the  lower  heavens)  and  the  earth,"  Ps.  cxiii.  6. 
Solomon's  language,  "  The  heaven  and  heaven  of 
heavens  cannot  contain  Thee,"  may,  or  may  not,  be 
surpassed  in  its  local  co-ncepiion^  but  no  science,  it 
may  be  repeated,  will  ever  transcend  it  in  idea. 
'Whatever  the  number  of  spheres,  real  or  imaginary, 
the  D^~t"  ""IC  ,  the  heaven  of  heavens,  is  still  the 
great  heaven  above  them  all. — T.  L.] 

c.  The  Spherical  Jjmeloprnent  of  the  Earth,  or 
the  Six  Uai/s'  Work. — As  was  above  indicated,  the 
six  days"  work  have  been  represented  in  the  sequence 
of  a  twofold  ternary,  in  which  is  mirrored  the  signiti- 
canee  of  tlie  number  three.  We  construct  these 
ternaries  m  the  Ibllowing  manner:  1.  higlit  and  the 
lights;  2.  water  and  air,  and  the  animals  of  water 
»nd  air;  A.  the  solid  land  and  over  it  the  vegetable 
world  ;  the  land-animahi  and  over  them  man.  As  to 
the  strict  consistency  of  these  days'  works,  tlie 
most  celebrated  naturalists,  as  Cuvier,  have  expressly 
»cknowledged  it.  Now  we  find  these  days'  works 
eonstrued  in  the  most  manifold  way  ;  in  part  purely 
»ccording  to  tlje  Scriptures,  in  part  purely  according 
lo  natural  science,  and  partly  in  distinct  comi)arison, 
whereby  the  harmony  between  the  Bible  and  natural 
science  is  contested  or  maintained. — Scriptural  repre- 
9entatiiina  of  the  six  days'  work.  Here  the  104th 
Psalm  exceeds  all.  First  d  ly,  vers.  I,  2  ;  second  day, 
rers.  H,  4  ;    third  day,  vera.  (i-IS  ;    fourth   day,  vers. 


19,  20.  The  fitth  day  and  the  first  half  of  the  sixlL 
are  freely  inlaid  into  the  picture  from  the  fourtee-ith 
verse.  The  sixth  day  also  from  ver.  14  ;  but  in  vcr 
23  man  appears  more  distinctly  in  his  rule.  Hert 
follows  an  accurate  picture  of  the  whole  creation 
from  ver.  24.  The  creation  of  the  new  world,  which 
is  the  aim  of  the  Apocalypse,  passes  also  through  i 
sevenfold  stage.  Here  an  accord  in  the  order  of  the 
six  days'  work  is  not  to  be  misunderstood.  1.  Thj 
seven  congregations  as  the  seven  candlesticks  of  the 
earth,  Christ  in  a  figure  of  light  in  their  midst,  with 
seven  stars  in  His  hands — an  allusion  to  the  creation 
of  light  of  the  first  day  (ch.  i.-iii.).  2.  The  seven 
seals.  The  council  in  heaven  and  the  seven  seals  or 
decrees  of  sorrow  on  earth — an  allusion  to  the  crea- 
tion of  the  firmament  between  the  waters  above  (ch. 
iv.  6,  the  "sea  of  glass";  comp.  vii.  17)  and  the 
waters  beneath  (the  blood  of  the  lamb,*  ch.  vii.  14), 
ch.  iv.-vii.  The  seven  trimipets.  Decrees  of  judg- 
ment on  the  earth  preaching  repentance  (ch.  viii.  7) 
and  on  the  sea  (ver.  8) — allusion  to  the  separation 
of  land  and  sea  (see  also  ch.  x.  2),  ch.  viii.-x.  2. 
The  seven  thunders  (voices  of  awaking  whose  speech 
had  been  sealed).  The  angel  who  had  awakened 
the  seven  thunders,  raises  has  hand  to  heaven  and 
swears  that  hereafter  time  shall  be  no  more.f  Epi- 
sodes from  the  stage  of  the  seven  thunders:  tha 
swallowed  scroll,  the  measuring  of  the  temjile  of  God, 
the  two  olive  trees,  the  woman  in  heaven  clothed 
with  the  sun,  the  moon  under  her  feet,  and  a  crown 
of  twelve  stars  on  her  head — an  allusion  to  the 
lights  created  to  mark  the  seasons  (eh.  x.  3  to  ch. 
xii.  2).  5.  The  seven  heads  of  the  dragon.  The 
(flying)  dragon  in  heaven,  the  woman  with  eagles' 
wings,  and  the  beast  out  of  the  sea  with  seven  heads, 
the  earthly  anti-Christ  representative  of  the  seven 
heads  of  the  dragon — allusion  to  the  birds  of  the 
heavens  and  the  beasts  of  the  sea  (eh.  xii.  3-xiii.  Iti). 
6.  The  seven  last  plagues  or  vials  of  wrath.  Intro- 
duction: the  animal  out  of  the  earth,  the  number 
666  (with  reference  to  the  significance  of  the  number 
6;  perhaps  also  the  sixth  day);  the  lamb  on  Mount 
Siou,  .the  image  of  God  with  the  144,00(1  virgins  who 
bear  on  their  foreheads  the  name  of  the  lamb  and 
the  name  of  the  father,  i.  e.,  are  images  of  God ;  the 
announcement  of  the  judgment,  of  the  seven  last 
plagues;  the  judgment  on  the  earth;  the  whore,  her 
counterpart  the  bride  and  her  bridegroom,  heroes 
and  deliverers,  judges  of  spirits  and  associates  in  the 
apostasy — allusion  to  the  animals  of  the  earth  and 
to  man  created  in  the  image  of  God,  with  the  com- 
mand :  Rule  over  them  and  make  them  subject  to 
you,  ch.  liii.  11-xix.  21).:} 

*  [Dr.  Lange'e  fanry  Here  seems  altogether  too  exuberant 
The  lla^alleli!^m  with  tiie  Mosaic  account  in  the  104th  I'salci 
is  too  striking  to  be  nustalion.  It  was  doulitlcss,  too,  in  the 
mind  of  the  writer  ol  the  Apocalypse,  as  it  is  alto  evident  in 
the  lieginning  of  the  (iospel  of  .lolin,  but  many  of  the 
reseml)binces  here  traeetl  bv  Dr.  Lange  altogollicr  fail  to 
satisfy— T.  L.) 

*  [Dr.  Lange's  renai nng  nerc  is  that  of  Luther,  and  ia 
the  same  with  our  English  translation.  But  there  can  be 
hardly  a  doubt  of  its  l)eing  erroneous.  It  should  be,  "  that 
there  "shall  be  no  more  delay  "  —that  is,  in  what  is  to  follow, 
.Set  lilo.imfleld.— T.  I.., 

J  (It  may  t^eem  strange  that  Dr.  Lange,  while  hiymp  io 
much  stress  on  these  remoter,  if  not  altogether  far.riful, 
parallelisms  with  the  creative  account  which  be  liuds  in  the 
Apocalyjisf,  should  have  overlooked  the  much  more  distinct 
reference  in  the  beginning  of  the  (iospel  of  John.  Whether 
the  priniipium  there  is  the  same  with  tliat  in  Genisis,  may 
adnnt  of  diseussinn,  but  there  can  be  no  doubt  of  tlic  nnral- 
lelism,  and  the  mention  of  light  and  life  inmiediately  fol- 
lowmg  makes  it  unmistakable.  It  is  a  higher  light,  indeed, 
for  '  the  darkness  overtakes  it  not,"  is  it  should  bv  -oU' 


CHAP.  1.— 11.  S. 


181 


7.  The  great  Sabbath  of  God  (ch.  xx.  and  xxi.). 
It  is,  of  course,  understood  that  so  original  a  crea- 
tion as  the  A]>ocalyi)se  cuuld  not  be  an  allegorical 
copy  of  the  six  days'  work.  In  the  Epistle  of  Bar- 
nabas (among  the  writings  of  the  FatrfR  apostolici) 
we  find  eh.  xv.  the  incorrect  Uteral  interpretation  ol 
the  passages  Ps.  xc.  4  and  "2  Pet.  iii.  8  (according  to 
wiiieh  a  thousand  years  of  earth  should  make  one 
day  of  God,  consequently  six  thousand  years  of  his- 
tory the  great  spiritual  week  of  God  which  is  to  pre- 
cede the  divine  millennium  sabbath).  This  became 
later  a  standing  presumption  of  the  chiliastic  com- 
putations. One  of  the  first  patristic  representations 
of  the  hexaiimeron  with  polemical  references  to  the 
hciithen  ^^ew  of  the  world,  we  find  in  the  apology  of 
Theophilus  of  Antioch:  Ad  Autolycum,  lib. ii.  cap. 
1 2  sqq.  Many  others  have  followed  these  (see  Intro- 
duction). Among  the  modern  biblio-theologieal 
representations  of  the  six  days'  work,  that  of  Hkrdkr 
("Oldest  Record  of  the  Human  Race")  occupies  a 
prominent  place.  It  rejects  all  combinations  of  the 
ticriptural  text  with  natural  science.  It  traces  back 
the  account  to  the  teachuig  of  God;  but  it  arose  by 
means  of  human  observation  of  the  rising  sun,  as  in 
this  the  picture  of  creation  is  ever  unrolled  to  the 
eyes  of  the  observer.  The  representation  itself  he 
calls  a  hieroglyphe  for  the  instruction  of  man  in  the 
great  pictures  of  creation,  as  presented  to  his  con- 
templation in  the  order  of  life,  first  work,  then  rest 
(the  sabbath-law),  and  in  the  numbering  of  days 
(with  reference  to  the  week)  as  given  to  him  in  lan- 
guage, etc.  He  finds  in  the  account  the  symbols  of 
the  fiisi  religion,  natural  science,  morality,  politics, 
clironology,  writing,  and  language.  In  his  poetic 
diction  there  is  much  that  is  beautiful ;  but  fhe  pic- 
ture he  gives  us  of  the  terror  of  the  Orientals  in 
respect  to  darkness  and  labor  is  very  partial  and 
exaggerated.  The  same  may  be  said  of  many  other 
ttimgs  in  his  book.  The  ignoring  of  the  reaUty  of 
tue  six  days'  work  is  rationalistic.  The  construction 
is  as  follows : 

I.  Light. 

II.  Firmament.     III.  Terra  firma. 

IV.  Lights. 

Water  ) 

\  of  heaven.     YI.  Creatures  of  earth. 

YII.  Sabbath. 

In  the  spirit  of  Herder,  but  independent  in  its 
view,  and  determination  of  the  individual  parts,  is  the 
representation  in  F.  A.  Krommacher's  "Paragraphs 
on  Sacred  History  "  (p.  22  ff).  The  six  days,  as 
such,  and  in  themselves  understood,  are  to  him  divine 
days.  Zahn  also  falls  back  on  Herder  in  animated 
representation  ("  History  of  the  Kingdom  of  God,"  p. 
1  ff.).  Gkube's  deUneation  of  the  six  days'  work  is 
very  comprehensive  and  full  of  meaning  ("Features 
from  Sacred  History,"  p.  11  ff. — Scientific  npreseiU- 
ation  of  the  six  daya^  work.  On  the  historical  devel- 
•pment  of  the  doctrine  of  the  cosmos,  see  Alex,  vo.n- 
Humboldt,  iii.  p.  3  ff.  Steffens  :  "  Polemical 
Sheets  for  the  Advancement  of  Speculative  Physics." 
Second  number,  on  Geology,  Berlin,  1835  (here  arc 
quoted,  p.  6,  the  respective  geological  works  of 
Cuvier,  Boue,  Brogniart,  EUe  de  Beaumont,  De 
la  Beche,  and  Von  Leonhard).     Mekleker:  "Cos- 

lered.  There  is  no  night  fi)llowing  that  new  and  eternal 
iay,  and  so  there  are  no  mornings  and  evenings  to  succeed. 
it  is  a  new  cieution,  and  a  new  chronology,  but  this  idea 
mly  makes  more  clear  the  reference  to  the  old  ilo&aic  crea- 
tion and  the  Mosaie  days. — T.  L.] 


V. 


mography,"  Leipzig,  1848,  p.  3.   There  is  also  the  hi& 

torical  part  of  Lyell's  "  Principles  of  Geology,"  ani 
Voot's  "  Compendium  of  Geology  "  (Braunschweig, 
1854,  2  vols.);  Reuscu:  "Bible  and  Nature,"  p.  71. 
— Here  belong  Qde.vstedt:  "Then  and  Now."  A 
popular  treatise  :  Hakting:  "The  Antemundane  Crea 
tions  compared  with  the  Present."  From  the  Dutcli, 
Leipzig,  Engelmann,  1859.  See,  moreover,  the  prelim- 
inary literature.  We  must  distingnisli  those  treatises 
which  regard  the  Hexatmeron  of  Hoses,  and  tboso 
which  do  not.  And  further,  we  must  distinguish  the 
systems  which  assume  the  formation  of  the  earth  bj 
radical  revolutions  in  a  steady  secjuence  of  new  crea- 
tions (Cuvier),  and  those  which  assume  a  gradual 
transformation  with  partial  revolutions.  Harting  be- 
longs to  tlie  latter.  We  must,  however,  certainly 
maintain  tliat  a  seed  or  germ  of  creation  (for  the 
transformation)  must  have  passed  through  the  ca- 
tastrophes out  of  the  earlier  stage  into  the  later, 
analogous  to  the  process  at  the  flood,  but  transform- 
ed in  a  creative  way  during  the  metamorphosis  of 
the  earth.  But  the  doctrine  of  the  great  catastrophes 
is  not  therewith  excluded.  In  respect  to  those  who 
deny  the  existence  of  any  harmony  between  the  Bible 
and  natural  science,  it  may  be  said,  that  a  few  the- 
ologians in  Germany,  with  shallow  scientific  acquire- 
ments, have  undertaken  the  work ;  such  as  Ballen- 
SHEDT  (in  the  notorious  book  ;  "  The  Primitive 
World  "),  Bretschneider,  and  Strauss.  In  England 
recently  Goodwin  (in  the  Essays  and  Reviews). 
ScHLEiERMACHER  has  also  in  this  respect  expressed 
anxieties  which  prove  that  he  was  not  well  posted 
on  the  point  ("Studies  and  Criticisms,"  1829,  p. 
489).  Most  recently  has  this  assumed  opposition 
become  a  special  dogma  of  the  Hegelian  school  of 
Tiihingen,  which  has  its  njain  altar  in  Eastern  Swit- 
zerland. On  the  side  of  natural  science  the  harmony 
has  been  mainly  contested  by  French  authors ;  in 
Germany,  by  Vogt  and  Burmeister.  On  the  side  of 
the  naturalists,  who  at  the  same  time  were  scientific- 
ally learned  and  Bible-believing  men,  stand  Coperni- 
cus, Kepler,  Newton,  Pascal,  Haller,  and  Euler;  at 
a  later  period  the  Frenchmen  Cuviei-,  Brogniart,  De- 
luc,  Biot,  Ampere;  in  Germany,  Steflins,  H.  von 
.Schubert,  A.  Wagner,  and  others.  (See  Reusch,  p. 
63  ff.)  To  these  add  also  the  Bible-believing  cos- 
mologists — the  Frenchmen  Marcel  de  Serres,  de  Blain- 
ville,  the  Belgian  Waterkeyn,  and  especially  many 
Englishmen  and  North  Americans  (Reusch,  p.  67  ; 
see  especially  also  Delitzsch,  p.  609).  A  significant 
position  is  taken  by  the  already  quoted  work  of 
Buckla.sd:  "Geology  and  Mineralogy,"  etc.,  as  given 
by  Wfrner,  in  the  German  edition  of  the  well-knowu 
"  Bridgewater  Treatises,"  vol.  v.,  with  which  com- 
pare the  valuable  criticism  of  it  by  W.  Hoffmann,  in 
"Tholuck's  Literary  Advertiser,"  18.38,  Number  44. 
"  The  conditions  on  which  the  great  geologist  treats 
with  his  timid  brothers  in  the  theological  world  are 
(according  to  W.  Hoffmann)  the  following:  1.  Ge- 
ology has  evidently  proved  that  the  surface  of  our 
planet  has  not  been  from  eternity  in  its  present  con- 
dition, but  has  passed  through  a  series  of  creative 
operations,  which  followed  each  other  in  long,  fixed 
periods  of  time.  2.  There  is  an  exposition  of  naturaj 
phenomena  which  stands  so  little  in  contrast  with  the 
Mosaic  history  that  it  even  throws  Ught  on  dark 
parts  of  it,  and  thereby  confirms  it.  3.  The  authen- 
ticity of  the  Scriptural  text  must  remain  unscathed, 
but  the  exposition  demands  concessions  from  the 
literal  expositor ;  the  reader  must  make  this,  and 
indemnify  himself  therefor  by   the  accession  wlucll 


I8S 


GENES1I3,  OR   THE   FIRST   BOOK   OF   MOSES. 


geology  supplies  to  natural  theology.  4.  The  Bible 
does  not  aim  to  give  solutions  of  geological  and  other 
questions  of  natural  science.  Else,  (jod  would  have 
found  it  necessary  to  endow  man  with  omniscience, 
because  he  was  obliged,  at  the  same  time,  to  impart 
to  him  all  degrees  and  kinds  of  human  knowleiige,  if 
the  revelation  were  not  to  remain  an  insufficient  one." 
In  several  points  Hotfmann  has  corrected  the  author 
irith  a  free  and  large  survey,  namely,  in  the  endeavor 
of  Buckland  to  transfer  all  the  periods  of  the  geolog- 
ically determined  earth-formation  into  the  uudetinable 
beginning  before  the  first  day  of  the  creation,  although 
to  those  geological  periods  the  long  biblical  day-peri- 
ods are  still  to  be  added.  Hoflmann,  on  the  contrary, 
alleges  that  then  the  eyes  of  the  trilobites,  for  exam- 
ple, must  have  existed  before  the  creation  of  light. 
The  same  is  true  of  the  first  vegetable  and  animal 
world  throughout.  The  same  untenable  view,  how- 
ever, that  will  transfer  the  geological  periods,  with 
their  relation  to  each  other,  into  the  time  of  the 
Thohu  Vabhohn^  meets  us  also  now  in  various  forms. 
It  is  represented  by  Andreas  Wagner  and  Kurtz  (see, 
on  the  contrary,  Delitzsch,  p.  112).  The  more  de- 
fined combination  of  geological  results  and  the  bib- 
lical account  appears  in  a  form  sometimes  mainly 
scientific,  and  again  mainly  theological ;  but  the  two 
series  c;mnot  be  strictly  separated  from  each  other-. 
Keusch  places  here  Marcel  de  Serres,  Waterkcyn,  An- 
dreas Wagner,  Wiseman,  Nicolas:  "Philosophical 
Studies  of  Christendom,"  Sorignet  [La  Cosniogonie 
de  la  Bible  devant  les  adences  perfectionees^  Paris, 
1854),  Pianciani,  Kurtz:  "Bible  and  Astronomy," 
Keerl  and  Westermeyer,  whose  work,  in  his  view,  is 
without  scientific  value.  So  also  Mutzl,  Michelis, 
Ebrard,  and  a  series  of  Essays  in  the  Periodicals: 
"Nature  and  Revelation"  (Minster,  If 55  flu),  and 
"The  Cutholic"  (Mentz,  1858  sqq.).  We  also  enu- 
merate here,  La  Cosmogonie  de  la  Rtvelalion^  par 
Godefoi/,  Paris,  1841,  tiie  previously  quoted  works 
of  0.  Reinsch,  Fr.  von  Rougement,  and  Bohner  (with 
respect  to  the  cosmogonal  theory  of  K:int  and  La 
Place).  The  newest  commentary  on  Genesis,  by 
Keil,  shows  no  progress.  Keil  insists  on  regarding 
the  account  of  creation  as  an  historical  record  in  the 
strictest  sense ;  he  opposes  the  division  of  the  six 
days'  work  according  to  ternaries,  he  sets  the  act  of 
creation  in  excluding  contrast  with  the  idea  of  the 
natuial  process,  boldly  questions  the  evidence  of  the 
various  jjeriods  of  the  creation,  and  contends  that  the 
days  of  the  creation  are  simple  earth-days.  With  this 
continued  darkening  of  the  present  view  of  the  state 
of  the  case,  it  is  a  small  merit  that  the  theosophic 
view  of  the  Thohu  Vabhohu  seems  sets  aside  (p. 
16). 

The  six  days'  works  are  above  all  things  to  be 
comprehended  as  six  consecutive  acts  of  creation,  in 
whicli,  every  time,  a  new  creation  is  placed  as  a  new 
appearance  of  the  cosmos.  For  the  world  is  to  be 
regarded  throughout  as  being,  in  respect  to  its  founda- 
lion,  the  act  of  (iod,  or  creah'on  (in  the  stricter  sense); 
according  to  its  development,  nature,  whilst,  accord- 
ing to  its  appearance,  cosmos,  and,  according  to  the 
plastic  life-principle  lying  at  its  ba,se  (the  future  of 
man  and  the  <iod-Man),  it  is  (xon.  Tiie  creation  is, 
In  the  liist  jilacc,  and  in  general,  represented  as  cie- 
ation  of  heaven  and  earth  ;  then  the  history  of  the 
earth  is  specially  brouglit  out  with  reference  to  its 
relation  to  heaven,  and  also  to  give  an  idea  (jf  the 
COf^micid  creation  beyond  the  earth  in  our  planetary 
lystein.     The  chanicteriiitic  traits  are  the  following: 

The  Jf'irsl  JJay. — The  separation  of  darkness  and 


light,  i.  e..  of  dark  and  light  matter.  We  must  het» 
preserve  the  text  from  the  terrifying  pictures  of  tark 
ness  in  Herder,  and  the  conceptions  of  darkuesst 
approaching  dualism,  of  certain  theologians  of  the 
present  day.  The  Scripture  speaks  also  of  a  "smiting 
of  the  sun"  (Ps.  cxxi.  6 ;  Jonah  iv.  8),  and  of  a  sa 
cred  obscurity,  also  of  a  beneficent  shade,  as  Chris 
tendom  recognizes  a  holy  night  ;  it  knows  also  » 
higher  unity  of  day  and  night  (Revelation  xx.  21 
see  "TheLand  of  Glory,"  p.  150  ;  Novalis:  "Hymna 
to  the  Night ").  Nothing  is  more  dangerous  to  life 
than  the  commingling  of  physical  and  ethical  dark- 
ness (see  Isaiah  xlv.).  God  did  not  make  physical 
darkness  in  so  far  only  as  it  is  privative,  mere  ab- 
sence  of  light,  but  he  made  it  in  so  far  as  he  made 
the  earth,  the  darkness  in  jencral,  and  the  order  of 
life :  day  and  night.  With  respect  to  light  and  it* 
ett'ects,  comp.  Schubert  :  "  Mirror  of  Nature,"  p.  45'? 
ff. ;  also  F.  A.  KRt;MMALHER's  poem  :  "  The  Light," 
and  Milton's  " Salutation  to  Light."  The  light  is 
in  the  Scripture  as  an  image  of  the  Godhead,  or  of 
its  indwelling  (1  Tim.  vi.  16).  It  is  God's  garment 
(Ps.  civ.  2),  an  image  of  the  being  and  life  of  Christ 
and  of  its  efficacy.  Not  without  reason  have  some 
designated  light  as  the  first  creature  of  God,  and  dis- 
tinguished between  latent  light  =  material  darkness, 
and  free  light-matter.  Comp.  what  HoHhiann  has  ob- 
served, in  his  quoted  criticism,  about  the  visible  cre- 
ation proceeding  from  the  invisible  sphere  of  the 
creative  powers,  the  imponderable  substances  dynam- 
ically regarded.  (Comp.  Heb.  xi.  8.)  The  unity  of 
the  contrast  of  centripetal  and  centrifugal  power 
(sympathy  and  antipathy),  attraction  (gravity)  and 
repulsion  (motion),  warmth  and  light,  appears  to  lie 
in  something  beyond  the  relative  contrast  of  elec- 
tricity, where  warmth  predominates,  and  that  of 
magnetism,  where  Ught  predominates  (although  in 
both  one  is  set  with  the  other) ;  which  remoter  prin- 
ciple we  may  designate  as  a  breath  of  life,  whose  mate- 
rial product  is  an  inconceivably  minute,  fundamental 
form  of  the  luminous  world-body  which  is  to  spring 
from  it,  as  the  cell  or  the  fundamental  form  of  organic 
life,  in  an  element  of  growing  light,  that  is,  which 
becomes  light,  or  an  ether,  which  as  eaith-matter  has 
attractive  power,  and,  as  a  medium  of  light,  repul- 
sive power.  With  resspect  to  the  evenings  and  the 
mornings,  it  is  to  be  observed  that  Kurtz  has  also 
effaced  their  optical  reality.  By  the  evenings  is 
meant  the  going  out  or  departure  of  the  separate 
vi.sions.  The  permanent  reproduction  of  the  word, 
"  Let  there  be  light,"  is  not  so  much  the  rising  of 
the  sun,  according  to  Herder,  as  rather  the  electric 
sjiark,  the  lightinng  proceeding  from  the  dark  thim- 
der-cloud,  the  northern  light  of  the  long  polar  niglit, 
just  as  every  meteoric  revelation  of  the  light-nature 
of  the  earth.  For  this  is  clearly  intimated,  that  the 
earth,  until  its  arrangement  into  cosmical  dependence 
on  the  sun,  found  itself  in  a  condition  of  self-illumi- 
nation, like  that  towards  whicli  it  ever  strives  to  rise 
in  the  jjolar  night.  Physicid  darkness  is  undoubtedly 
made  by  tlie  Scriptures  an  image  of  ethical  darkness, 
for  it  is  the  comparatively  imperfect.  But  wc  again 
distinguish  the  black  nigiit,  which  may  lie  in  measure 
illuminated  by  every  spark ;  the  gray  night  of  mist, 
which  is  in  positive  opposition  to  the  liglit,  and  the 
white  night,  or  blinding  light,  by  which  the  light  is 
corrupted  into  the  worst  darkness,  or  thij  most  evil 
night. 

Second  Day. — About  the  upper  waters,  see  the 
Exegesis.  The  allusion  they  contain  to  the  matter 
of  the  distant  world-space,  the  space  of  heaven,  ii 


CHAP.  I.— II.  b. 


18« 


found  also  in  mythology  (see  Delitzsch,  p.  614). 
But  it  is  questionable  whether,  along  with  the  upper 
waters,  there  is  also  presupposed  here  a  world-iuiit- 
ter  out  of  which  the  liglits  are  ibrmeii  on  the  fourth 
day  of  creation  (A.  Guyot,  with  the  addition  of  the 
mist  theory  of  La  Place ;  Fr.  de  Rougement,  trans- 
lated from  Fabarius,  p.  61,  with  distinct  reference  to 
our  planetary  system;  Bijhner,  p.  168,  a  clear  and 
Instructive  representation).  Bnt  it  is  to  be  observed 
that  tlie  liglits  of  the  fourth  day  clearly  refer  to  the 
light  of  the  first  day,  consequently  not  to  the  upper 
waters  of  the  second.  The  rakia,  as  firmament, 
indicates  the  boundary  line  behind  wliich  water,  air, 
and  setlier,  flow  together.  Consequently,  this  firma- 
ment indicates,  at  the  same  time,  the  boundary  Hne 
between  the  centripetal  and  centrifugal  force  of  mat- 
ter, between  its  impulse  to  become  earth,  and  its 
impulse  to  become  light.  But  this  is  just  what 
makes  the  rakia  a  symbol  of  the  real  heaven  :  it  is 
the  equator  which  spirits  pass  in  their  passage  to  the 
home  in  light.  The  second  day  is  therefore  the  sep- 
aration of  the  atmosphere  and  the  element  of  liquid 
earth  (dividing  the  substance  of  light  and  the  sub- 
stance of  darkness),  and  probably  still  glowing  hot. 
With  the  firmament,  between  the  coldness  of  the 
sether  and  the  warmth  of  the  earth,  as  between  light 
and  gravity,  are  built  the  first  formations  of  the 
earth  as  the  vessel  of  its  liquid  nucleus ;  neither 
Plutonic  nor  Neptunian,  because  fire  and  water  are 
not  yet  separated.  For  the  contest  between  Pluto- 
nism  and  Neptunism,  see  Delitzsch,  p.  609.  The  con- 
trast of  both  systems  does  not  begin  till  the  third 
day  of  the  creation,  with  the  separation  of  water  and 
land.  The  beginning  of  the  third  day  of  creation 
(the  evening)  probably  marks  the  period  of  the  ac- 
tual water-formation  from  the  precipitates  of  the 
recent  atmosphere,  with  which  the  entire  new  sur- 
face of  the  earth  is  overflowed.  In  the  transition 
from  light  days,  and  rain-storms,  and  hurricanes,  is 
mirrored  the  creation  of  the  second  day.  The  crys- 
tals and  precious  stones  children  of  nipht.  "  On  the 
second  day  God  made  nothing,"  says  Rougemont,  "  he 
only  caused  a  separation."  But  such  a  separation 
was  a  creation. 

Tliird  Day. — Separation  between  land  and  water. 
In  accordance  with  this,  the  development  of  fire,  which 
brings  forth  the  earth,  and  combines  with  water,  to 
continue  the  formation  of  the  earth.  The  first  ap- 
pearance of  plants  on  points  of  earth  in  insular  dis- 
persion. Remains  of  the  general  flood  ;  deserts, 
sandbanks.  (Question,  whether  the  plants  through- 
out were  created  before  coal,  or  whether  coal  is  not 
mainly  to  be  considered  as  pre-existing  as  a  formative 
Bubstance  of  the  plants.) 

Fourth  Day. — The  cosmical  combination  of  the 
lights  of  heaven  and  the  earth.  Cosmico-atmospheric 
and  chemical  completion  of  the  earth  for  the  condi- 
tions of  a  higher  Ufe.  Echptic.  Beginning  of  the 
relations  of  the  zones.  Continued  operation :  the 
lones,  the  seasons,  the  periods.  The  metals  children 
of  light. 

Fifth  Day. — Animals  of  the  water — birds.  The 
conclusion  of  this  period  and  the  first  half  of  the 
following  ;  the  main  period  of  the  strata-formation 
and  the  petrifactions,  although  this  period  begins 
with  the  end  of  the  third  day. 

Sixth  Day. — The  catastrophe  introducing  this 
closes,  with  its  completion  not  manifest  before  the 
tppearance  of  man,  or  the  cycle  of  the  great  general 
revolutions,and  introduces  the  world  which  is  intended 
to  be  Adam's  home.     The  natural  law,  in  its  central 


effect  as  a  law  of  necessity,  is  abol  shed  in  the  destina 
tion  and  freedom  of  man. 

Seventh  Day. — God  reposes  aiid  rests  in  man. 
Man  reposes  and  rests  in  God.  God's  sabbath  it 
reflected  in  the  sabbath  of  the  world.  Just  as  the 
geology  of  the  fir.-it  day  represents  the  cosmogony 
through  the  universality  of  light,  so  the  firmament 
of  the  second  day  represents  the  heaven  above  and 
the  earth  beneath.  Then  the  fourth  day.  in  contrast 
to  the  third,  points  up  again  to  the  cosmos.  On  the 
fifth  day  of  creation  tlie  birds  ol"  heaven  must  at 
least  indicate  the  cosmical  relatiov  ;  on  the  sixth 
day  man,  the  special  representative,  of  the  spirit- 
world. 

d.  The  Gradual  Development  of  the  hidividuat 
Life  on  Earth. — The  idea  of  the  natural  life  is  the 
idea  of  a  relative  independence  communicated  by  God 
to  the  world,  which  passes  througli  the  stages  of 
symbolical  independence  to  actual  independence,  or 
that  freedom  of  man  in  which  nature  is  abolished 
We  distinguish,  accordingly,  the  following  degree* 
of  independence  in  an  ascending  line :  1.  The  ele 
ment ;  or  dependent  self-existence  to  be  annulled 
(tlirongh  chemistry);  2.  the  chemical  combination, 
or  the  mutual  relation  of  the  one  element  to  thf 
other,  i.  e.,  to  its  related  opposite  ;  3.  crystals  :  self 
formation  in  forms  and  colors  ;  4.  plants :  self- 
production,  reproduction  ;  5.  animals  :  self-motion 
inwardly  (self-perception),  outwardly  (motion  in  the 
narrower  sense)  ;  6.  man  :  self-consciousness  and 
power  of  self-control ;  7.  the  power  denoted  points  to 
the  man  from  heaven,  the  God-man :  or  complete 
self-control  in  complete  self-comprehension  in  the 
unity  with  Goil,  nature,  and  humanity  (see  Lange'8 
"Positive  Dogmatics,"  p.  247). 

Ill  respect  to  the  classification,  we  remark,  1. 
That  every  lower  grade  reappears  in  all  higher 
grades  in  a  continually  modified  form  ;  2.  that  it  is 
the  coming  grade  as  a  symbol  and  actual  prophecy  ; 
and  3.  that  it  takes  the  lower  place  of  a  serving  and 
supporting  substance  for  the  higher  grade.  In  man 
all  grades  are  combined  and  subordinated  to  spirit. 
As  he  is  an  image  of  God,  so  also  is  he  an  image  of 
the  earth  ;  so  also  of  the  universe.  Microcosm. 
The  idea  of  the  lower  grade  is  not  so  to  be  understood 
as  if  the  stamp  of  divine  authority  were  wanting  to 
it.  5.  Every  grade  comprises  again  lower  and  higher 
formations  ;  with  the  lowest  it  reverts  to  the  pre- 
ceding grade,  but  with  the  highest  it  presents,  in  ita 
solemn  pauses  of  formation,  a  preliminary  or  provi- 
sional  completion  which  becomes  the  symbol  of  the 
completion  of  life  in  general.  Through  those  relaps- 
ijuf  or  bastard-like  formations  arifie  the  poisora, 
according  to  H.  von  Schubert  and  K.  Snell  (see  Lan- 
ce's "  Dogmatics,"  p.  266),  which  are  an  allegory  of 
moral  discord  and  relapse  into  sin.  The  completed 
types  of  a  fixed  grade  of  nature  are,  on  tlie  contrary., 
the  precious  stone,  the  palm,  the  rose,  the  eagle, 
the  dove,  the  lamb,  etc.,  becoming  with  their  Iran- 
sic7it  completion  symbols  of  the  highest  life.  The 
period  which  is  peculiar  to  each  grade,  appears  with 
it  in  full  power ;  hence  in  the  element,  the  obscure, 
enigmatical,  apparently  isolated  existence ;  in  chemis- 
try, the  whole  irresistible  power  of  physical  elective 
affinities ;  in  the  crystal,  the  stately  play  of  the  sternest 
forms  and  the  most  beautiful  colors ;  in  the  plant, 
the  whole  power  of  reproduction  (through  root,  seed, 
and  branch),  and  of  growth  high  into  space,  and  fat 
into  time ;  in  the  animal,  the  motion  in  all  kinds  and 
in  all  grades ;  in  man,  finally,  the  self-consciousnes? 
in  that  perfected  intensity  which  makes  it  the  mosi 


liH) 


GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


peculiar  characteristic  of  his  being.  1.  The  individual 
formation  appears  in  erery  grade  in  greater  power. 
Hence  the  elements  have  mostly  lost  theu.selves  in 
rhemical  combinations,  and  these  again  submit  to 
tlie  most  manifold  separations.  Hence  crystals  are 
piostly  a'tered,  arrested,  or  distorted  through  disturb- 
ing infiueuces  or  checks,  and  seldom  appear  pure. 
Hence  plants  are  capable  of  greater  degeneracy  in 
their  kmds  than  animals,  and  the  metamorphoses  of 
the  subordinate  animals  greater  than  those  of  the 
higher.  This  disposition  to  degeneracy  and  to 
variety  has  lately  liecome  an  inducement  to  dispute 
the  idea  of  fixed  species,  as  we  see  it  in  the  work  of 
the  English  naturalist  Darwin,  on  the  origin  of  species 
in  the  animal  and  vegetable  world  Ijy  natural  genera- 
tion, translated  into  German  by  Broim,  Stuttgart, 
1860.  This  work,  doubtless,  will  only  be  able  to 
induce  more  exact  formulas  as  to  the  grade  of  the 
individuality  of  the  species  and  the  susceptibility  of 
moditicatiou  in  their  pure  ground-types  through 
antagonistic  or  favoring  influences. 

e.  The  Natural  Development  of  the  Individuals 
themselves. — It  passes  through  a  regular  series  of 
itages  or  metamorphoses  in  which  the  metamorphoses 
of  growth  to  maturity,  of  the  transition  from  one 
ground-form  into  another  (analogous  in  the  insect- 
world  to  the  passing  through  various  natural  grades) 
are  to  be  distinguished  from  a  higlier  state  of  perl'ec- 
tion.  It  has  indeed  been  doubted  whether  from  the 
beginning  our  nobler  grains  have  not  been  distin- 
guished from  the  wild  species,  and  also  tlie  tame 
domestic  animals  from  the  wild.  Tlie  Scripture 
seems  to  speak  in  this  tone  in  the  distinction  appear- 
ing in  the  very  beginning  between  cattle  and  wild 
animals,  .and  farther  on  in  the  distinction  of  certain 
plants  of  Paradise  (see  Delitzsch,  p.  622  and  ch.  ii.). 

f.  The  Uevetopinent  of  Nature  at  large. — 1.  Apart 
from  man.  That  nature  waits  patiently  for  man 
appears  from  the  fact  that  left  to  itself  it  grows  wild, 
and  in  boumlless  luxuriance  threatens  to  overwhelm 
and  smothei-  itself,  as  is  proved  by  the  primitive  for- 
ests, the  marshes,  and  the  miasmas.  2.  In  reference 
to  man.  Nature  is  intended  to  develop  itself  in 
accord  with  man.  It  therefore  sympathizes  in  his 
fall  (Gen.  iii.  17  If.;  xix.  28;  Dent,  xxviii.  15  If.; 
Is.  xiii.  6  If. ;  Kom.  viii.  19  ff.),  and  in  his  resurrec- 
tion (Deut.  xxviii.  8 ;  Ps.  Ixxii. ;  Is.  xxxv. ;  Ixv.  66  ; 
Kom.  viii.  21;  1  Cor.  xv.  46  fl'. ;  2  Pet.  iii.  13; 
Rev.  XX.  21).     See  De  Rougkmo.nt,  pp.  2  and  3. 

Tiiereibre  also  has  man  in  his  individual  form, 
and  man  in  his  totality,  his  natural  side;  and  there- 
fore it  is  that  the  most  sublime  idea  of  nature  (lor 
the  idea  of  iiatui'e,  see  the  quotation  I'rom  Aristotle 
in  Lanoe's  "  Dogmatics,"  p.  258),  or  the  idea  of  an 
inceptive  foumling,  of  a  gradual  devcloijment,  and  a 
tiual  completion  of  animal  Ul'e,  does,  for  that  very 
rea-.oii,  present  itself  to  us  in  the  history  of  the  king- 
dom of  God,  an  the  fuiraculoua  trte^  li^hick  couthiucn 
to  grow  from,  the  bcijiunlng  to  the  end  of  tlie  world^ 
with  its  crown  reaching  into  eternitg.  And  esjiecially 
in  the  history  of  the  God-Man,  does  it  thus  appear 
fcs  a  tree  whose  roots  go  back  into  the  foundation  of 
creation,  and  whose  boughs,  branches,  blossoms,  and 
fruits  spread  throughout  the  new  humanity.  The 
natural  sciences  liave  not  yet  attained  to  the  great- 
ceas  of  the  sci  iptural  idea  of  natui  c. 

(Jf  the  Jiel'ition  of  the  Accouyit  of  tlie  Creation 
»ftd  of  the  lioig  Writ  in  general  to  the  Natural 
Saiencen. — In  tliis  relation  a  fourfold  collision  may 
be  conceived:  1.  An  incorrect  exegesis  of  the  Scrip- 
tare  may  clash  with  an  incorrect  exegesis  of  nature 


(the  investigation  of  nature  is  indeed  only  exegesA 
and  its  teachings  are  to  be  distinguished"  from  tht 
objective  facts  themselves).  2.  An  incorrect  scrip- 
tur.ll  exegesis  can  contradict  tlie  ground-text  of  the 
life  of  nature,  o.  A  false  exegesis  oi'  nature  can 
come  in  conflict  with  the  text  of  the  Scripture.  The 
fourth  case,  that  the  sense  of  the  Scripture  itself,  or 
the  text  of  nature  itself,  might  be  in  contradiction 
with  each  other,  could  only  be  imagined  on  th 
ground  that  Scripture  and  nature  were  not,  both  of 
them,  books  of  revelation  of  the  same  God.  The 
thorough,  scientific,  and  theological  investigation 
confirms  more  and  more  their  harmony.- — Pretended 
incongruities  in  the  account  of  creation  itself  are :  1 . 
Light  before  the  lights  or  illuminating  bodies.  This 
is  thoroughly  removed  (see  Exegesis).  2.  The  earth 
proceeding  from  the  water  in  contrast  to  Plutonism. 
This  objection  reposes  on  the  misunderstanding  of  the 
waters  ver.  2  and  ver.  6,  and  exaggeration  of  the 
demands  of  Plutonism.  3.  The  firmament  on  the 
fourth  day.  See  the  Exegesis  and  the  fundamental 
thoughts.  4.  The  days  of  creation:  Also  removed 
by  the  correct  exposition  which  makes  them  pecu- 
liar days  of  God.  When,  however,  naturalists  fill 
their  mouths  with  millions  of  years  as  a  necessity  for 
the  formation  of  the  earth,  they  fall  into  contradic- 
tion with  the  spirit  and  the  laws  of  nature  itself.  It 
is  a  law  of  nature  that  the  subordinate  formations 
arise  more  rapidly  than  tlie  higher  ones.  And  fur 
ther,  that  life  in  the  glowing,  warm  moments  of  iti- 
origin,  moves  more  rapidly  than  in  its  development. 
If  man  continued  to  grow  in  the  same  proportion  as 
in  the  maternal  womb,  he  would  increase  beyond  the 
highest  trees.  5.  The  relation  between  the  heliocen- 
tric and  the  geocentric  view,  see  above. — Pretended 
colUsions  between  the  scriptural  miracles  and  nature. 
See  "  Bible-Work,"  Matthew ;  "  Life  of  .lesus," 
ii.  p.  258  ;  "  Philosophical  Dogmatics,"  p.  467.  On 
the  prophetic-symbolical  parallel-miracles,  see  more 
particularly  in  the  "  Bible-Work,"  Exodus. 

11.  The  World  as  Cosmos. — The  idea  of  the 
cosmos,  i.  e.,  of  the  regulated,  unitary,  beautiful 
appearance  of  the  world,  makes  itself  known,  at  first, 
through  the  sevenlbhi  verdict:  "God  saw  that  it 
was  good."  In  this  we  must  bear  in  mind  that,  with 
the  good,  the  adjective  31U  means  also  the  appro- 
priate, the  agreeable,  the  beautiful.  But  when  it  is 
said  for  the  seventh  time,  after  the  creation  of  man, 
and  with  enhanced  emphasis:  Behold  everything  was 
very  good,  thei'e  lies  therein  a  reference  to  the  fact 
that  the  great  world,  the  macroeosmos,  has  reached 
in  man,  as  the  microcosmos,  its  living  point  of  unity. 
A  variety,  however,  wliich  with  its  appeaiauce  rises 
into  an  ideal  unity,  forms  the  very  idea  of  t.he  beau- 
tiful. But  here  this  idea  is,  at  the  same  time,  in  its 
completeness,  the  idea  of  the  good ;  for  in  man  the 
finite  world  has  reached  its  unending  eternal  aim. 
And  then  there  is  what  may  be  called  the  iioctical 
account  of  man  aflirming  his  ajipeai'tnce  in  thai 
parallelism  ot  phrases,  ver.  27,  of  whicii  it  has  been 
observed,  it  is  the  first  examiilc  of  religious  poetry, 
as  the  song  of  Lamech,  ch.  iv.  23,  is  the  first  exam- 
ple of  secular.  The  solemnity  of  the  cosinieal  ap 
jiearauce  of  the  world  is  then  again  specially  expressed 
in  the  dcliueaiion  of  the  rest  of  God  on  the  seventh 
day.  The  sabbath  of  God  is  the  primitive  iiictine  ol 
the  liuman  days  of  rest  and  festivity,  in  which  ilie 
adorning  of  the  world  ap|iears  in  the  leflc-ctiim  of 
human  adornment,  and  human  worship  endeavors  tc 
unite  in  itsell  all  forms  of  the  Ueautitul,  of  art,  as  il 
also   unites   with   the   most   beautiful  peril  ds  et   thi 


CHAP.  1.—U. 


1»1 


life  of  nature  in  the  course  of  the  year.  The  Holy 
Writ  retains  also  this  view  of  the  world  especially 
in  the  appreciation  of  the  beautiful,  even  of  female 
beauty,  anil  in  the  reverence  of  the  sublime  and 
beautiful  nature  (Ps.  riii.  19  and  civ. ;  Is.  xl.,  etc.), 
in  the  glorifying  of  the  beautiful  service  of  Jehovah 
(who  Himself  is  adorned  with  light,  Ps.  civ.),  and  in 
its  own  festal  robes  of  beauty.  It  may  be  observed, 
Sn  passing,  that  the  Jewish  Kabbinisni  has  discov- 
ered strange  reasons  why,  in  the  account  of  the  sec- 
ond day,  there  does  >iot  also  stand  the  expression 
"  He  saw  that  it  was  good ; "  it  was  because,  say 
they,  on  that  day  the  apostate  angels  fell,  because  on 
it  God  created  hell,  or  because  the  waters  brought 
the  flood  over  the  world.  It  is  generally  assumed 
that  the  sentence  of  approbation  of  the  firmament 
on  the  second  day  is  comprised  with  tliat  pronounced 
on  the  formation  of  the  land  on  the  third  day,  and 
on  the  firmament  on  the  fourth.  This  is  jiursued 
farther  in  the  preceding  exegetical  illustration. — It  is 
known  that  the  Grecian  idea  of  beauty  and  of  the 
cosmos  is  elevated  far  above  that  of  the  Chinese, 
satisfied  as  it  is  only  with  the  delicately  formed,  the 
variegated,  and  the  cheerful,  and  whilst  it  detests 
the  shadows  In  the  picture.  Certain  representations 
respecting  the  darkness  and  night  In  the  treatment 
of  the  six  days'  work  remind  us  of  the  Chinese  or 
Persian  views ;  for  Instance,  In  Herder,  Delltzsch, 
RouGEMONT  (p.  11),  and  in  Christianus  ("Gospel  of 
the  Kingdom,"  p.  5).  In  one  respect,  again,  is 
there  presented  a  similar  difference  between  the 
Grecian  and  the  scriptural  Idea  of  the  cosmical. 
The  former  throws  the  obscure  into  the  background, 
because  it  cannot  resolve  it  into  higher  unities.  For 
the  Hebrew,  that  which  Is  the  ugly  In  a  smaller  unity 
is  oidy  the  picturesque  shadow  m  a  general  higher 
unity  (see  Ps.  civ.  20;  cxlvui.  7,  8).  The  obscurity 
of  the  cosmos,  originating  with  sin,  is  iiuite  as  well 
to  be  regarded  subjectively,  according  to  which  the 
world  meets  the  sinner  in  an  uneasy  threatening 
form  (Eccleslastes  i.  8),  as  objectively,  according  to 
which  the  creature,  as  suffering,  must.  In  reality, 
with  fallen  man,  sigh  for  redemption  (Rom.  viil. 
19). 

12.  Tlie  World  as  jEon. — That  the  world  also  In 
its  truest  and  most  inward  principle  of  life  and  devel- 
opment Is  comprised  In  nmn,  appears  already  fiom 
the  strong  emphasis  with  which  man  is  Introduced 
in  the  first  chapter  of  Genesis  as  end  or  aim  of  the 
creation,  but  still  more  from  his  princlplal  position 
at  the  head  of  things,  which  is  given  to  him  In  the 
second  chapter.  The  Idea  of  the  aon  Is  a  develop- 
meut  and  a  developing  period  of  life  placed  with  the 
power  of  life  in  the  principle  of  life.  The  world  as 
8Bon  has  also  the  principle  of  its  life-power,  its  dura- 
tion, form,  and  development  m  man.  And  thus  Is  It 
explained  that  with  the  distinction  of  universal  liis- 
tory  into  the  history  of  the  first  and  second  man,  or 
Adam  and  the  Messiah,  there  Is  also  distinguished  a 
twofold  aion.  But  it  Is  in  aecoidaiice  with  the  idea 
of  the  Eeon,  that  the  new  aeon  o'  Christ  can  have 
prlnciplaUy  begun  with  His  appearance  and  redemp- 
tor)  act,  whilst  the  old  aeon  still  externally  continues. 
The  Ilfe-de-elopment  of  the  aeon  starts  fiom  the  be- 
ginning and  appears,  at  first,  gradually,  but  not  per- 
fectly, until  the  close.  Just  so  It  Is  explained  that 
the  world  iu  the  course  of  its  development  depends 
on  the  bearlug  of  man,  and  that  the  history  of  man 
is  the  history  of  the  earthly  cosmos.  The  sinless  man 
»nd  Paradise,  Adam  and  the  field  burdened  with  the 
tuise,  the  r  ±i  of  the  first  race  and  the  lood,  JCoah's 


generation  and  the  rainbow,  the  people  of  promisi 
and  the  promised  laiul,  the  renewal  of  humanity, 
through  Cbilsi,  and  the  renewal  of  the  earth,  the 
judgment,  and  the  end  of  the  woild,  these  are  only 
the  principal  epochs  of  a  chain  of  events  which  ar« 
expressed  in  the  most  manifold  separate  pictures  and 
traits  (see  Laxge's  "  Life  of  Jesus : ''  the  Baptism  of 
Jesus,  the  natural  events  at  His  death  and  ascen- 
sion). 

13.  That  the  Scriptures  neither  know  nor  will 
know  of  pre-Adamltes  (see  Hahn  :  "  Compendium  of 
Fiiith,''  ii.  p.  24),  nor  of  various  primitive  aboriginal 
races,  ai>pears  not  only  from  Genesis  I.  and  11.,  but 
also  from  the  consistent  presumption  and  assertion 
of  the  entire  Holy  Writ ;  for  example,  Matt.  xix.  4 ; 
Acts  xvli.  2ij ;  1  Cor.  xv.  47.  Here  we  can  bring 
out  only  the  following  points:  1.  The  original  unity 
of  the  human  race  coincides  with  the  doctrine  of  the 
unity  of  the  fall  of  man  in  Adam,  and  the  unity  of 
the  redemption  in  Christ.  It  also  accords  with  the 
biblical  and  Christian  Idea  of  the  unitary  destination 
of  the  earth.  2.  The  autochthonic  doctiine  of  the 
ancients  stands  in  Intimate  connection  with  their 
polytheism ;  the  special  race  of  any  certain  laud  cor- 
responds with  the  special  gods  of  said  land,  as  tho 
speech  of  Paul  in  Athens  clearly  shows  (Acts  xvii 
26,  26).  3.  The  greatest  naturalists  have  mostly  de- 
clared themselves  against  the  originality  of  different 
human  races,  see  Lange's  "Dogmatics,"  p.  330;  the 
greater  part  of  the  earlier  defenders  of  said  view 
Ijelonged  to  the  department  of  natural  philosophy. 
With  the  distinction  of  the  various  ground-types, 
winch  are  formed  from  the  one  human  species,  the 
most  serious  difficulties  are  banished,  though  not 
solely  by  reference  to  climatic  relations;  and  so  in 
regard  to  the  alleged  fruitfulness  of  sexual  combma- 
tlons  among  the  various  races,  the  proof  of  such 
fruitfulness  Is  justly  pronounced  one  of  the  strongest 
proofs  of  unity.  5.  The  autochthonic  theory  has 
never  been  able  to  harmonize  Itself  In  relation  to  the 
ground-forms  to  be  presented  ;  and  It  can  also,  C.  not 
deny  the  fact  that  the  origin  of  the  various  types  of 
men  points  back  to  a  common  home  iu  Asia, 

14.  As  to  the  doctrine  of  the  original  image, 
compare  the  dogmatic  works.  The  following  dis 
tiuctlons  need  special  attention;  1.  cbs  and  TWS^ 
image  and  hkeness.  The  Greek  expositors  referred 
the  first  to  the  dispositions  of  man,  and  the  latter  to 
his  normal  development;  thus  also  the  scholastic* 
referred  the  former  to  the  sum-total  of  the  natural 
powers  of  man  (reason,  Uberty),  and  the  latter  to  his 
pious  and  moral  nature.  This  distinction  appears 
again  iu  another  form  in  the  older  Protestant  dogma- 
tics, when  it  distinguishes  between  an  image  that 
man  has  not  lost  by  sm  (Gen.  Ix.  6  ;  James  ill.  9), 
and  such  a  oue  as  he.  In  fact,  has  lost,  although  this 
Protestant  distinction  does  not  refer  itself  back  to  those 
words  image  and  likeness.  Image  has  already  been 
made  to  refer  to  the  simlhtude  to  God  In  man  (the 
so-called  iJ-iKpi^io-i),!  likeness  to  man  as  microcosm  In 
so  far  as  he  unites  the  whole  world  In  himself  and 
presents  It  In  a  reduced  scale,  because  the  world  Is  a 
likeness  of  God  on  a  grand  scale  (A.  Feldhoff: 
"  Uur  ImmortaUty,"  Kempten,  1836).  We  malntali, 
rather  that  the  image  designates  the  principle  In 
accordance  with,  and  with  a  view  to  which,  man  hai 
been  created — consequently,  the  dynamic-plastic  idea 
of  the  God-Man  (which  view  is  supported  by  the  fac; 
that  man,  according  to  Gen.  ill.,  wished  arbitrarUy 
to  reahze  this  Ideaj.  We  maintain,  therefore,  thai 
the  image  denotes  the  primitive  Image,  as  In  Chrisf 


102 


GBXESIS,  OK   THE   FIRST   BOOK   OF   MOSES. 


■lone  is  it  plainly  so  called,*  and  comes  in  Him  to 
its  realized  appearance.  Tiierefore  is  it  said  in  the 
image,  tiiat  is,  the  determinable  similitude  of  man  in 
proportion  to  tlie  image  of  Ciirist.  The  likeness,  on 
the  contrary,  is  the  real  appearance  of  the  copied 
similitude,  as  it  was  peculiar  to  the  first  man  in  the 
condition  of  innocence  from  the  beginning.  The 
older  Protestant  dogmatics  distinguished,  as  said 
(without  reference  to  the  words  image  and  likeness), 
the  substantial  human  affinity,  to  trod,  especially  in 
B]iiritual  powers,  reason,  etc.,  and  the  image  in  the 
narrower  sense,  the  jaditia  vriffinalis,  the  status 
initijritaHs  with  its  separate  attributes  (especially 
impassibility,  immortality).  They  laid  the  emphasis 
on  tiie  fact  that  the  image  in  this  stricter  sense 
was  lost.  Thereby  has  this  opinion,  for  its  part, 
represented  the  glory  of  the  first  man  in  various 
ways  as  too  much  developed,  whilst  the  Socinians, 
contrary  to  the  nature  of  the  spirit,  wotdd  consider  it 
as  a  mere  abstract  power  (see  Lange's  "  Positive  Dog- 
matics," p.  304).  2.  To  say  nothing  now  of  the 
Encratites  and  Severians,  who  denied  to  the  female 
sex  a  share  in  the  similitude,  there  may  be  farther 
noted  the  strange  contrast  between  such  as  would 
6nd  the  image  merely  in  the  bodily  appearance  of 
man  (The  Audians,  and  lately  Hofmann),  or  merely  in 
his  spiritual  nature  (Alexandrians,  Augustine,  Zwin- 
gli),  since  here  the  simple  observation  suffices,  that 
the  body  of  man  is  above  all  an  image  of  his  pecu- 
Udr  spiritual  nature.  In  accordance  with  this  the 
similitude  can  naturally  be  understood  only  of  man 
in  his  totality.  Its  root  is  the  spiritual  nature  or 
the  divine  affinity,  its  appearance  is  the  bodily  form 
in  which  man  eifects  his  dominion  over  nature,  and 
although  this  does  not  fulfil  the  idea  of  his  simili- 
tude, it  certainly  appears  as  the  first  and  most  com- 
mon realization  of  it.  Man  is  the  administrator  of 
God  on  earth.  The  similitude,  i.  e.,  the  disposition 
and  designation  of  man  to  the  image,  has  remained 
to  him ;  the  image  in  its  integrity  (6i)|a)  he  haa  lost. 
Still,  an  obscure  outline  of  it,  especially  of  the  like- 
ness, has  remained  to  him,  as  is  proved  by  the  re- 
mains of  the  manifoldly  evil  administration  of  men 
on  e.irth.  The  distorted  image  of  the  divine  assumes 
various  forms  in  sinful  man,  even  to  the  image  of 
evil  spirits.  One  must  make  the  distinction  between 
the  prhnUive  imatie,  Christ,  and  the  copy,  human 
nature,  but  not  so  as  if  the  primitive  image  were  the 
exclusive  Godhead,  or  the  copy  pure  creature.  See 
also  the  article  "Image"  in  Hkrzog's  Real-Lexii^on- 
15.  Man  (c^^«)  indicates  here  collectively  human- 
ity according  to  its  origin  in  the  first  human  pair,  or 
in  the  one  man  in  general,  who  was  certainly  the 
universal  primitive  man  and  the  individual  Adam  in 
one  person.  Adam,  referring  to  Adamah  ;  the  red 
one,  from  the  red  earth  taken.  Or  is  it,  in  fact,  as 
Starke  maintains,  the  beautifid,  tlie  brilliant?  It  is 
true,  cnx  in  Arabic  may  also  mean  to  be  beautiful, 
to  shine,  and  Gesenius  remarks :  soUrd  Arabes  duplex 
genus  hominum  distinguere,  allerum  ruhrum,  quod 
no*  album  appellamus,  alteriim  nigrum.  If  the 
earth  liad  the  nanjc  of  Adam,  Adainah,  as  might  be 
inferred  from  the  first  ap])earance  of  the  word  in  ch. 
ii.  7,  the  conception  of  .\dam  had  a  good  sense,  as 
brilliant,  beautiful,  analogous  to  the  commendatory 
appellations  of  man  in  other  nations.     But  it  is  clear 

*  (Oomparo  H"b. i.3,  where  Christ  is  called  "the  express 
Image,"  whieh  is  a  poor  translation  of  the  Greek  xap<""JP 
riff  un-0(7To<rfw«,  the  impression,  stamp,  or  image  of  the 
•atistance.  Compare,  also,  Coloss.  i.  15  :  fUwK  toD  9c*u  toij 
4«^Tov— **  imAtfe  of  the  invisible  God."    T.  L.) 


that  Adam  is  named  according  to  Adamnh,  oh.  ii.  7 
and  so  Paul  has  comprehended  him  as  the  xo'tns  (I 
Cor.  XT.  47).  On  the  word  Adam,  comp.  Dklitzsch, 
pp.  141  and  619.  The  Scripture  indicates  by  thii 
name  that  it  is  in  unity  with  the  wonderful  fact,  that 
man  was  created  by  God,  though  he  went  forth  fiom 
the  earth  in  the  form  of  a  natuial  growtli  under  an 
*'  inspiration  of  the  earth,"  as  Steffens  expresses  him- 
self. 

16.  The  Sabbath.  The  view  set  up  by  Schrodei 
and  Gerlach  of  the  late  origin  of  the  sabbath  in  the 
giving  of  the  law,  finds  a  contrast  in  the  exaggerated 
importance  of  the  significance  of  the  word  sabbath 
in  Delitzsch  (p.  131  ff.),  where  he  says,  "Sunday  has 
a  churehly  solemnization,  but  the  sabbath  remains 
the  blessed  and  hallowed  day  of  days,"  etc.  The 
sense  of  these  and  similar  words  is  not  entirely  clear, 
especially  when  one  considers  that  under  the  days 
of  creation  Delitzsch  does  not  understand  real  days 
but  periods.  Also  the  beautifully  expressed  parallel, 
in  Delitzsch,  of  the  creative  Friday  when  everything 
was  finished,  and  the  Friday  of  the  redemption,  when 
Christ  died  with  the  words:  " Ii  is  Jinished;"  that 
is,  the  sabbath  of  creation  and  the  day  of  rest  of 
Christ  in  the  grave,  as  bringing  up  with  the  resurrec- 
tion of  Christ  the  now  prominent  and  deep  signifi- 
cance of  that  first  Sunday,  when  God  said :  "  Let 
there  be  light.'''  For  historical  particulars,  see  WiNEK, 
article  "Sabbath;"  Hk.ngstenberg  :  "The  Day  of 
the  Lord."  See  especially  the  article  "Sabbath" 
by  Oehler  in  Herzog's  "  Keal-Encyclopsedia,"  where 
the  existence  of  a  clearly  marked  pre-Mosaic  solem- 
nization of  the  sabbath  among  the  Jews,  and  the 
analogous  existence  of  a  heathen,  that  is,  an  Egyp- 
tian weekly  festival,  is  decidedly  questioned.  That 
the  heathen  nevertheless,  from  time  immemorial, 
have  known  certain  festive  periods,  appears  from 
their  mythological  systems. 

17.  As  significant  figures,  as  signs  of  a  future 
sacred  symbol  of  numbers  already  appearing  in  our 
section,  are  to  be  observed  the  nimiber  two,  appear- 
ing in  the  various  contrasts  (heaven  and  earth,  etc.) 
as  the  number  of  nature  or  of  life ;  the  number  three 
in  the  contrast  of  the  two  ternaries ;  the  number 
four  as  number  of  the  world  in  so  far,  as  on  the 
fourth  day  the  cosmos  in  the  whole  was  completed ; 
the  number  six  as  the  number  of  labor,  and  seven 
as  the  sacred  number  of  the  divine  labor  concluded 
and  perfected  in  the  solemn  rest  of  God.  The  num- 
ber seven  appears  besides  in  the  sevenfold,  solemn 
expression:  God  saw  that  it  was  good.  But  the 
nimiber  ten  also  is  seen  in  the  tenfold  introduction 
of  the  creative  word :  "  God  spake :  Let  there  be." 

18.  The  so-called  anthropomorphisms  of  the 
present  chapter;  God  spake,  God  saw,  God  made, 
God  rested,  form  the  foundation  of  the  whole  anthro- 
pomorjjhic  and  anthropopathic  style  of  delineation  in 
Sacred  Writ.  We  must  here  observe  that  the  authro 
popathic  expression  may  not  be  understood  as  literal- 
dogmatic  (anthropopathists)  neither  as  mythical 
(spiritualists),  but  as  religio-symbolical,  representing 
the  divine  ideal-doing  under  the  figure  of  human 
action,  not,  however,  in  the  sense  as  if  human  life 
action,  and  image  weit  the  original  that  shadow! 
itself  in  the  similarities  of  divine  action,  but  in  the 
sense  that  the  divine  speaking,  working,  and  resting 
form  the  foundation  for  the  analogous,  comparative 
doings  of  man  (see  "  Hible-Work,"  John) ;  just  u 
God's  day  is  the  original  image  for  the  day  of  man, 
but  not  vice-versa. 

VJ.  The  first  chajiter  of  Genesis  clearly  contain; 


CHAP.  I.— II.  3. 


193 


the  germs  of  all  fundamental  doctrines  of  theology 
in  the  stricter  sense,  as  well  as  of  anthropology  ; 
that  is,  it  is  the  basis  for  the  doctrine  of  God  (the 
first  article  of  tlie  apostolic  Confession  of  Faith),  of 
Hi^  attributes  and  His  personality,  of  the  world,  of 
the  religious  and  earthly-real  side  of  the  world ;  fi- 
nally of  man.  his  nature,  dignity,  and  destiny.  With 
the  image  of  God,  in  which  man  is  created,  is  also 
expressed  the  future  of  Christ,  as  it  lay  in  its  ideal 
destiuatiou  in  the  dlrine  counsel  from  eternity  (see 
Lange's  "Dogmatics,"  p.  211).  The  possibiUty  of 
ein  is,  moreover,  alluded  to  in  the  words ;  Rule 
over  them  and  make  tliem  subject  to  thee.  It  ap- 
pears, however,  more  clearly  in  the  second  chapter. 


UOMILETICAl  AND  PRACTICAL. 

(Kleist:  "Hymn  to  God;"  Gellert:  "God  is 
my  Song ;  "  Klopstock's  "  Odes  to  Creation  ; "  Fr. 
Ad.  Krummacher:  "The  Days  of  Creation"). — 
Homily  on  the  six  days'  work  fiom  ch.  i.-ii.  .S. 
Point  of  view:  The  creation  as  a  revelation  of  God: 

1.  His  omnipotence  (Let  there  be!);  2.  His  wisdom 
(means  and  end,  the  grades  of  nature  and  the  image 
of  God) ;  3.  His  goodness  (the  living  beings  and 
their  movement  and  nourishment) ;  His  love  (mau). 
— Tlie  creation  as  a  future  of  man  (the  prep3,ration 
of  the  house  of  God  for  man  and  man  for  the  house 
of  God). — The  creation  as  the  advent  of  the  God- 
Man:   1.  The  days'  works  of  God  a  prophecy  of  man; 

2.  the  perfected  man  on  the  sabbath  of  God  a  proph- 
ecy of  the  God-Man. — The  first  creation  a  prefigura- 
tion  of  the  second  creation  or  the  redemption. — The 
week  of  God:  1.  God's  work  in  nature;  2.  God's  rest 
in  man. — The  sabbuh  of  God  a  prophecy  of  the  di- 
vine Sunday. — The  week  of  God  in  the  history  of 
the  world. — -The  appointment  of  the  whole  course  of 
the  world  as  a  work  of  God:  1.  The  Chiliastic  error 
therein :  the  chronological  computation,  etc. ;  2.  the 
truth  therein :  the  expectation  of  the  divine  period 
of  rest  (Rev.  xx.), — The  world  according  to  its  various 
forms:  1.  As  creation;  2.  as  nature;  3.  as  cosmos; 
4.  as  ieon. — The  work  of  God  and  the  work  of  man. 
What  is  different,  and  what  is  common  to  both :  a. 
The  order ;  6.  the  constancy ;  c.  the  gradual  progres- 
sion ;  (/.  the  aim. — The  account  of  the  creation  con- 
trasted with  ancient  and  modern  errors  (see  Doctrinal 
aud  Ethical). — The  account  of  the  creation  in  its 
truth  and  sublimity. — The  basis  of  all  the  days'  works : 
Heaven  and  earth. — The  contrast  of  heaven  and 
earth  running  through  the  entire  Holy  Writ  as  a 
symbol  of  religion. — Heaven  as  the  home  of  man 
whilst  on  the  earth :  1.  The  sign  of  liis  origin  ;  2.  the 
direction  of  Ids  prayer;  3.  tie  goal  of  his  hope. — 
The  lirst  three  d.iys'  work  as  the  preparation  of  the 
last  three. — The  word  of  God  ss  the  word  of  power 
in  the  creation. — The  spirit  of  God  as  the  formative 
strength  of  all  God's  works. — Creation  as  a  mirror  of 
the  Trinity. — The  creation  a  revelation  of  life  from 
God-  1.  The  foundations  of  life  in  the  elementary 
world ;  2.  the  symboUcal  phenomena  of  life  in  the 
animal  world ;  3.  the  reahty  and  truth  of  Ufe  in  the 
human  world. — The  glory  of  the  Lord  in  the  work 
of  creation :  1.  The  co-operation  of  all  His  quaUties 
(omnipotence,  omnipresence,  omniscience,  etc.);  2. 
the  unity  of  all  His  attributes. — Separate  Sechonn 
and  Verses.  V'er.  1 :  In.  the  beginning.  The  birth 
of  the  world  also  the  birth  of  time.  1.  The  tact 
that  tlie  world  aud  time  are  inseparable ;  2.  the 
41>p;ication  •    a.  the    operations    in    the   world   are 

IS 


bound  to  the  order  of  time,  6.  time  is  given  fbi 
labor.  To-day,  to-day  ! — The  relation  of  worldlj 
time  to  the  eternity  of  God  (Ts.  xc.  1). — The  begin- 
ning of  the  Scriptures  goes  back  to  the  beginning 
of  the  world,  as  the  end  of  the  Scriptures  extends  to 
the  end  of  the  world. — The  outline  of  creation :  Hea- 
ven and  earth:  1.  Heaven  and  earth  in  union;  2. 
earth  for  heaven ;  3.  heaven  for  earth. — The  primary 
form  of  the  earth  and  the  creation  of  Ught  a  pict'ue 
of  the  redemption  :  1.  The  redemption  of  mankind  in 
general,  2.  of  the  individual  man. — Waste  and  void 
tlie  first  form  of  the  world. — Laying  the  foundations 
of  the  world  (Eph.  i.  4,  aud  other  passages). — Tho 
spirit  of  God  the  sculptor  of  all  forms  of  life. — The 
word  of  God:  Let  there  be:  1.  How  the  growth  of 
the  world  points  back  to  the  eternal  existence  of  the 
word;  2.  how  the  eternal  word  is  the  foundation  for 
the  growth  of  the  world. — The  word — let  there  be — 
in  its  echo  through  time  as  the  word  of  the  creation, 
of  the  redemption  and  glorification. — The  first  clear- 
ly defined  creation :  the  light. — -The  significance  of 
light ;  its  physical  and  religious  significance. — God's 
survey  of  light. — Light  a  source  of  life :  1.  Its  good 
as  existing  iu  its  ground;  2.  its  fiena^y  as  disclosed 
in  its  appearing. — The  creation  of  light  at  the  same 
time  the  creation  of  physical  darkness  (see  Is.  xlv.). 
— How  carefully  we  must  guard  against  the  commin- 
gling of  natural  and  spiritual  darkness. — The  natural 
darkness  as  it  were  a  picture  of  the  spiritual. — But 
also  a  picture  of  the  "  shadow  of  His  wings." — Even- 
ing aud  morning,  or  the  great  daily  pheuomenou  of 
the  alternation  of  time. — The  creatiim  of  light  a 
day's  work  of  God:  1.  The  first  day's  work;  2.  a 
whole  day's  work;  3.  a  continuous  day's  work;  4.  a 
day's  work  rich  iu  its  cousequences. — The  fiist  day. 
Vers.  6-8 :  The  second  day's  work,  or  the  firmament 
of  heaven. — The  firmament  in  its  changing  phenome- 
na a  visible  image  of  the  invisible  heaven. — Vers.  9 
and  10 :  Laud  and  sea.  The  beauty  of  the  land,  the 
subUmity  of  the  sea.  The  symbolical  significance  of 
the  land  :  the  fi''m  institutions  of  God;  of  the  sea: 
the  wave-like  hfe  of  nations. — The  second  day  of 
God.  Vers.  9-13:  The  earth  and  the  vegetable 
worlil.  The  green  earth  a  child  of  hope. — The  plant 
the  prelude  and  symbol  of  all  life  (of  animal,  human, 
and  spiritual). — The  providence  oi"  God  iu  the  crea- 
tion of  the  vegetable  world  before  the  creation  of 
animals  and  man. — This  providence  a  picture  of  the 
same  providence  with  which  he  thought  and  com- 
manded our  salvation  from  eternity. — The  store- 
houses of  the  earth  supplied  before  the  appearance 
of  man,  according  to  the  Scriptures  and  natural  sci- 
ence (coal,  minerals,  salts,  etc.). — The  third  day. 
Vers.  14-19  :  The  creation  of  the  heavenly  lights  foi 
the  earth. — The  sun.  The  moon.  Sun  aud  moon 
(Ps.  viii.  19).  The  stellar  world. — -\  glance  of  faith 
into  the  stellar  world. — The  oHice  of  the  stars  fo' 
the  earth:  1.  God's  sign  for  faith;  2.  sacred  signs 
for  the  festive  periods  of  the  solemnization  of  the 
faith  ;  3.  spiritual  watchers  and  guides  for  the  spirit- 
ual  life  of  man;  4.  homes  of  life  lor  creature-lite. — 
The  fourth  day.  Vers.  20-23  :  The  life  of  the  fishe.s 
in  the  sea  and  the  Idrds  under  the  heaven  a  sign  of 
the  po.-sibility  of  an  endlessly  diversified  existence  of 
spiritual  beings. — The  blessing  of  God  on  the  animal 
world  (in  every  cUniate  and  sea). — The  fifth  day. 
Vers.  24  and  25  :  The  animals  of  the  earth  as  the 
forerunners  of  man :  1.  The  first  signs  and  pictures 
of  human  life ;  2.  its  most  intimate  assistants ;  3.  ita 
first  conditions. — Vers.  26-31 :  The  creation  of  man: 
1.   A   decree  of  God;    2.  an  anuouncemenl  of  th4 


194 


GEXESIS.  OR  THE  FIRST   BOOK   OF  MOSES. 


bnage  of  God ;  3.  the  last  work  of  God. — The  office 
of  in;>n  :  1.  God's  image  in  his  power  and  perfection ; 
2.  God's  likeness  in  bis  appearance. — The  perfect 
fullihnent  of  tliis  destiny. — The  one  divine  similitude 
in  the  contrast  of  man  and  woman. — The  hiessing  of 
God  on  man-  1.  His  future;  2.  his  calling;  3.  his 
possessions  and  his  sustenance. — The  institution  of 
marriage  (see  ch.  ii.). — The  calling  of  man,  through- 
out, a  call  to  domiiuon :  I.  In  representing  God ;  2. 
in  ruling  over  the  beasts :  3.  in  the  free  self-control. 
— The  purity  of  the  first  creation. — The  verdict  of 
God:  Very  good. — Vers.  24-31.  The  si.xth  day. — 
The  completion  of  the  world,  the  sabbath  of  God. — 
The  significance  of  the  rest  of  God  on  the  seventh 
day. — The  sabbath  of  God,  the  sabbath  of  man:  1. 
Man  a  sabbath  of  God ;  2.  God  the  sabbath  of  man. 
— The  contrast  between  struggling  creation  and  joy- 
ful labor,  also  in  the  life  of  man. — The  blessing  of 
God  on  the  sabbath. — The  sabbath  in  its  significance : 
1.  Its  source  in  the  heart  of  God,  like  the  life  of  man 
(the  bliss  of  God) ;  2.  its  signs :  the  solemn  pauses 
^God  saw  that  it  was  good),  like  the  evening-rest, 
preludes  of  the  Sunday ;  3.  its  fruitfulness :  the  festi- 
vals of  the  Old  Covenant,  the  Sunday  of  the  New 
Covenant,  the  eternal  sabbath-rest,  and  celebration 
of  tlie  Sunday  in  eternity. — The  festal  demeanor 
according  to  the  pattern  of  God:  1.  Reposing;  2. 
blessing ;  3.  hallowing. — The  first  completion  Of  the 
world  a  presage  of  its  final  completion. 

Starke,  ver.  1 :  The  question  what  God  did  be- 
fore the  creation.  He  chose  us  (Eph.  i.  4),  He  pre- 
pared for  us  the  kingdom  (Matt.  xxv.  34),  He  gave 
us  giace  in  Christ  (2  TItu.  i.  9),  He  madi-  the  decree 
of  the  creation. — Some  understand  by  the  beginning 
the  Son  (jf  God  (Col.  i.  16 ;  Rev.  i.  S),  at  which  also 
the  Chaldaic  translation  aims  by  rendei-ing  it:  in 
wusJom  (couip.  Wisdom  of  Solomon  ix,  4 ;  Ps.  civ. 
24 ;  Prov.  viii.  22) ;  but  because  the  Son  of  God  is 
nowhere  *  absolutely  called  the  beginning  (see,  how- 
ever, Col.  i.,  apxi),  and  Moses,  besides,  intends  to 
describe  the  origin  of  the  world,  the  first  explanation 
18  reasonably  preferred  to  the  second  (namely,  from 
the  beginning  of  the  creation). — Moses,  witii  these 
words :  in  the  beyinniny,  overthrows  all  the  reasons 
of  the  heathen  philosophers  and  atheists  with  which 
they  maintain  the  eternity  of  the  world,  or  that  it 
perchance  has  arisen  from  numberless  atoms  (see 
Kom.  i.  I'J  and  20). — That  the  world  is  not  eternal 
may  be  seen  from  the  following  passages :  Fs.  xc.  2 ; 
Prov.  viii.  22,  24,  25;  Is.  xlv.  11,  12;  corap.  ver. 
13;  Matt,  xiii.  35;  xxiv.  21  ;  xxv.  34;  Mark  x.  0; 
'2.  Tim.  i.  9 ;  2  Pet.  iii.  4  ;  John  xvii.  24  ;  Eph.  i.  4  ; 
1  Pet.  i.  20. — The  spirit  of  God  (Ps.  xxxiii.  B). — 
\^cr.  3  :  Of  the  speaking  of  God.  Although  God  did 
not  speak  as  we  do,  nevertheless  the  speaking  of  (Jod 
was  a  real  genuine  speech,  in  a  higher  but  also  more 
appropriate  .sense  than  speaking  is  said  of  man. 
For  as  God  really  and  properly,  aUhougli  not  in  a 
natural  uiannei  generates  like  man,  .^d  also  is  it 
with  divine  .speech. — Ver.  6 :  God  created  liglit  on  a 
Sunday,  and  on  that  day  the  children  of  Isiaul  passed 
tl  rough  the  Red  Sea,  etc. — God  is  a  lather  of  lights 


"  .UnlosaitlioProv.  viii.  22,  is^ri  rr'axi  ""SSp  nin" 
whiul  -  can  only  bo  rendered  "  Jehovah  possessed  me,  or 
tHKiit  raP-^  the  ito^finninf;  of  hw  way."  This  prubalily  w.u-. 
lh«  (ground  oi'tho  translation  m  the  Jerasalem  Tarh'uni,  aud 
IhC'fe  would  seem  to  Ite  something  in  it,  it"  wo  would  in  any 
way  lyjQuect  tho  oreatiua  of  the  world  with  the  ot<.TUal 
be^iuiiing,  as  Ltinge  does  in  respect  to  the  ereatlou  of  the 
cllllr':h — chos<7U  in  Him,  creatod  in  Him.  The  oxprtiti»ioa.s 
1M1D  pa-allel.— T.  L.l 


(James  i.  17),  of  the  external  light,  of  the  internal, 
natural  light  of  reason,  of  the  spiritual  light  of  graca 
and  the  eternal  fight  in  yonder  world  of  glory. — Ver. 
11  :  The  herbs  not  only  a  house  of  supply,  but  also 
a  store  for  heaUng. — To  this  third  day  belong  also 
the  subterranean  treasures,  .a  p-ecious  stones,  metals, 
and  other  minerals. — Ver.  29 :  We  cannot  say  that 
they  had  not  the  liberty  of  eating  flesh.  Wiiethef 
they  really  used  this  or  preferred  to  eat  fruits  an 
herbs,  we  can  reasonably  refer  to  its  proper  place.—* 
(Ver.  31  :  Since  God  could  have  created  everything 
in  a  moment,  no  reasonable  cause  can  be  given  why 
He  preferred  six  days,  unless  we  reflect  that  it  had 
perhaps  a  reference  to  the  six  great  changes  in  the 
church,  to  which  will  finally  succeed  the  sabbath  of 
the  saints.  Thus  the  first  day  is  a  prefiguration  of 
the  time  from  Adam  to  Noah,  etc.) — A  Christian  can 
use  the  creatures,  but  he  must  not  misuse  them  (1 
Cor.  vii.  31)  that  they  groan  not  against  him  (Rom. 
viii.  19). — Ch.  IL  3:  Discussion  whether  the  first  men 
were  bound  to  respect  the  sabbath.  On  the  contra^ 
ry:  1.  Every  service  of  God  connected  with  certain 
times  and  places  had  a  view  to  man  after  the  fall ;  2. 
man  in  a  state  of  innocence  has  served  God  at  all 
times  and  in  all  places ;  the  sabbath  was  first  insti- 
tuted in  the  wilderness :  God  gave  the  sabbath  only 
to  the  Jews.  Reasons  for  it :  Appeal  to  the  contents 
of  our  passage,  etc. — The  sabbath-day  a  favor  of 
God. 

Schroder  to  ver.  3  :  Then  spake  God,  says  Chry- 
sostom,  "let  there  be  light,"  and  there  was  fight, 
but  now  He  has  not  spoken  it,  but  Himself  has  be- 
come our  light. — From  Valerius  Uerberger:  But  it 
16  much  more  that  the  Lord  Jesus  will  finally  trans- 
port us,  after  this  temporal  light,  into  the  eternal 
light  of  heaven,  where  we  shaU  see  God  in  His  light 
face  to  face,  aud  praise  Hicn  in  the  everlasting  hea- 
venly light  and  glory. —  From  Luther:  He  utters  not 
yranivialical  words,  but  real  and  material  thinys. 
Thus  sun,  moon,  heaven,  earth,  Peter,  Paul,  I  and 
thou  are  scarcely  to  be  reckoned  words  of  God,  yea, 
hardly  a  syllable  and  letter  (y)  in  comparison  to  the 
entire  creation. — From  Michaelis :  Moses  endeavor? 
in  the  whole  history  of  the  creation  to  present  God 
not  merely  as  ahnighty,  but  at  the  same  time  as  per- 
fect, wise,  and  good.  Who  considers  all  His  works 
and  has  created  the  best  world. — Vers.  6-8 :  The 
conclusion  of  the  first  day's  work  was  an  actual 
prophecy  of  the  work  of  the  second  day  of  creation. 
It  was  on  the  basis  of  the  light  shining  into  aud  sep- 
arating the  moist  chaos  of  the  world,  that  God  made 
the  division. — From  Calviu:  We  well  know  that  tor- 
rents of  rain  arise  in  a  n.itural  manner,  but  the  flood 
sufficiently  proves  how  soon  we  can  be  overwhelmed 
by  the  violence  of  the  clouds,  if  the  cataracts  of  hea- 
ven are  not  stayed  by  the  hantl  of  (iod. — Gud  named. 
The  subsequent  naming  on  tlie  part  of  man  is  only 
the  prophetic  lolfilmeut  of  the  naming  of  God  here 
and  elsewhere. — Vers.  9-13 :  The  first  (rather  the 
second)  division  (vers.  6-8)  is  followed  by  a  second, 
both  closely  and  intimately  cUnging  to  and  antithet- 
ically conditioning  each  other,  lor  which  reason 
some  would  even  reckon  vers.  9  and  lu  to  the  prty 
ceding  day. — Valesti.v  UEiiBEituEK  :  Is  it  not 
miracle':'  We  take  a  handlnl  of  .seeii  aud  strew 
them  on  one  earth  and  soil,  where  they  have  the 
same  food,  sap,  and  care,  nevertheless  they  do  not 
commingle,  but  each  produces  its  kind :  the  one  wliite, 
the  other  yidlow,  the  fruit  sweet  and  sour,  brown 
and  black,  red  and  green,  fragraut  and  olfensive, 
high  and  low.    Thtis  we,  though,  like  the  seeds,  buriet? 


CHAP.   I.— II.  3. 


19S 


a  one  consecrated  ground  (Sirach  xl.  1),  will  ncvei- 
theless  at  the  day  of  judgment  not  be  confounded 
with  each  other,  but  each  will  go  forth  in  his  flesh, 
yet  incorruptible  (1  Cor.  xv.  38). — Vers.  14-19. 
From  Luthkr:  He  maintains  the  same  order  as  in 
the  three  preceding  days,  in  tliat  He  JirM  adorns  tlie 
heavens  with  Ughts  and  stars,  and  afleniiards  the 
earth.  Even  the  heathen  philosopher  Plato  says, 
that  eyes  are  especially  given  to  men  tliat,  by  the 
observation  of  the  heavenly  bodies  and  their  move- 
ments, they  may  be  to  them  as  guides  to  the  Isnow- 
ledge  of  God.  It  is  by  the  heavenly  bodies  that  men 
judge  of  the  weather;  by  their  help  they  hnd  their 
way  on  the  water  and  on  the  land.  So,  too,  a  star 
led  the  wise  men  to  the  manger,  etc. — Michaklis: 
They  (the  stars)  are  the  great  and  almost  infallible 
clock  of  the  world,  ever  moving  at  the  same  rate. — ■ 
From  Ldther  :  Hereby  is  developed  and  shown  to  us 
the  immortality  of  the  soul,  from  the  fact  that,  with 
the  exception  of  man,  no  creature  can  understand  the 
movement  of  the  heavens,  nor  measure  the  heavenly 
bodies.  The  hog,  the  cow,  and  the  dog  cannot  mea- 
sure the  water  that  they  drink,  but  man  measures 
the  heavens  and  all  their  hosts.  Therefore  there 
shows  itself  here  a  spark  of  eternal  life. — From  Cal- 
vin :  ''  Moses  paid  more  attention  to  us  than  to  the 
stars,  precisely  as  became  a  theologian." — The  true 
morning-star  is  Christ  (Rev.  xxii.  16),  tlie  sun  of 
righteousness  (Mai.  iv.  2). — The  aiiiuials  of  the  water 
are  in  marked  contrast  with  the  animals  of"  the  air. 
Water  and  air.  The  latter  is  as  it  were  the  embodied 
liquid  light,  the  former  embodied  darkness ;  in  its 
depths  there  is  neither  summer  nor  winter,  it  is  the 
heavy  melancholy  element,  whilst  the  air,  light  and 
clieerful,  gives  hfe  and  breMth  eveiywhere.  The  in- 
habitants of  the  former  are  opposed  to  those  of  the 
latter,  the  fish  to  the  birds,  as  water  and  air,  dark- 
ness and  light.  The  fish  is  cold,  .stiff,  mute ;  the 
bird  warm,  tree,  and  full  of  melody.  Yet  not  with- 
out reason  were  both  created  on  one  and  the  same 
day.  They  have  many  things  in  commor.,  and  are 
in  structure  and  movement  closely  and  intimately 
allied ;  the  variegated  scaly  mail  of  the  fish  pomts  to 
the  colored  feathery  coat  of  the  bird,  and  what  the 
wings  are  to  the  latter,  the  fins  are  to  the  former. 
Water  and  air  once  lived  together,  and  do  so  now ; 
as  the  air  descends  into  sea  and  earth,  and  vivifying- 
ly  penetrates  the  water,  the  latter,  for  its  part,  rises 
into  the  air,  and  mingles  with  the  atmosphere  to  its 
remotest  border. — That  God  blesses  the  animals,  ex- 
presses the  thought,  that  God  creatively  endows  ani- 
mals with  the  power  of  propagating  their  kind,  and 
also  points  to  the  work  of  preserving  the  world. 
"  Here  we  see  what  a  blessing  really  means,  namely, 
a  powerful  increase.  When  we  bless  we  do  nothing 
more  than  to  wish  good ;  but  in  God's  blessing  there 
is  a  sound  of  increase,  and  it  is  immediately  efficacious ; 
BO  again.  His  curse  is  a  withering,  and  its  effect  in 
like  manner  immediately  consuming."  Luther. — 
Only  the  largest  water-animals  are  introduced,  be- 
cause from  them  the  greatness,  omnipotence,  and 
glory  of  the  creator  most  clearly  shine  foi  th.  The 
land-animals  a  product  of  the  earth — with  heads 
bent  downwards. — Various  views  as  to  the  time  of 
Ihe  creation  of  the  angels  (p.  2o). — The  Redeemer 
rests  also  through  the  seventh  day  in  the  grave. — 
In  divinely  solemn  stillness  lay  the  young  world,  a 
mirror  of  the  Godhead,  before  tlie  eyes  of  the  still 
jnfalleu  first  human  pair,  as  with  Him  they  kept 
loly  day,  representing  in  their  divine  simiUtude  the 
labVvatb  of  God  in  the  creation,  and  the  sabbath  of 


the  creation  in  God,  harmoidously  joined  in  ona 
— Of  a  sabbath-law,  there  is  nothing  said  in  the  text 
IsraeFs  later  sabbaths  (as  the  whole  law  was  tc 
awaken  a  sense  of  sin)  were  reminding  copies  o!  this 
sabbath  of  God  after  the  creation,  and  uid'ulfillec 
prophecies  not  only  of  the  completion  of  the  theocra 
ey  of  the  Old  in  the  Christocracy  of  the  New  Cove 
nant,  but  also  of  the  final  consummation  of  tiie  pre* 
ent  order  of  things,  especially  on  the  last  great 
sabbath,  etc. — The  ancient  allegorizing  of  the  days 
of  creation  according  to  the  periods  of  the  kingdom 
of  God  (p.  23).— "Six  days,"  says  Calvin,  "the 
Lord  occupied  in  the  structure  of  the  world,  not  aa 
if  He  needed  these  periods,  before  whom  a  moment 
is  a  thousand  years,  but  because  He  will  bind  us  to 
the  observing  of  each  one  of  His  works.  He  had 
the  same  object  in  His  repose  on  the  seventh  day." 
(Augustine  had  already  expressed  himself  in  the 
same  way.  There  lies  at  the  base  of  this  an  abstract 
comprehension  of  the  divine  omnipotence,  and  a 
great  ignoring  of  the  idea  of  nature.  Luther's  con- 
jecture :  The  fall  occurred  on  the  first  day  of  crea- 
tion, about  noon.) 

Lisco :  Death  is  nothing  in  the  creation.  Every- 
thing lives,  but  in  very  manifold  modification. — JIau 
is  created  in  the  image  of  God,  i.  e.,  so  that  all  divine 
glory  shines  forth  in  him  in  a  reduced  scale.  He 
has  a  nature  allied  to  God,  and  therein  lies  the  pos- 
sibihty  and  capabihty  of  becoming  ever  more  like 
God. — The  whole  human  race  is  one  great  family. 
All  are  blood-relations. — The  dominion  of  man  ovei 
n.iture  obtains,  in  progressive  development  and  ex 
tension,  by  the  arts  and  sciences,  by  investigation  ol 
nature's  laws,  aud  by  using  its  powers  (of  course 
under  the  conditioning  of  life  m  the  spirit  througL 
coniniunity  with  God). 

Gerlach  :  The  whole  subsequent  history  is  writ- 
ten  only  for   men   fi.  e.,  according    to   the    human 
stand-point) ;    therefore  sun,   moon,   and   stars,   the 
host  of  heaven  (ch.  ii.  1),  appear  merely  as  lights  in 
the  firmament  of  hea\  en,  and  nothing  is  told  us  of 
the  inhabitants  of  heaven,  altliougli  even  in  this  book 
the  angels  frequently  appear,  and  the  fall  of  some  is 
already  in  ch.  iii.  presupposed,  etc. — All  things  have 
had  a  beginning. — The  world  was  to  develop  itself  in 
the  contrast  of  heaven  and  earth,  which  repeats  itself 
on  a  small  scale — on  earth,  in  spirit  and  nature,  and 
in  man,  in  spirit  and  flesh. — It  is  self-evident,  theie- 
fore,  that  God's  speaking  is  not  the  production  of  an 
audible  sound,  but  the  realization  of  His  tlioughts 
through  an  act  of  His  will. — The  "jtaming'^  is  equi- 
valent to  determining  something  in  accordance  with 
its  nature  or  its  appearance.     There  is  thereby  indi- 
cated the  power  of  God  as  ruling  and  thinking  all 
things.     (The  naming  here  is  not  meant  as  a  creative 
calling,  but  as  an  expression  of  the  divine  adaptation.) 
— The  ujiper  flimament  from  which  descend  light  and 
warmth  and  fertiUzing  moisture,  casting  blessings  on 
the  eartli.  attracting  with   its  wonderful  moving  and 
fixed  lights  the  observation  of  the  rudest  man,  and 
drawing  forth  the  anticipation  of,  and  longing  for, 
a  higher  home  than  this  earthly  one,  is  the  visible 
I  pledge,  yes,  perhaps  the  distant  gleam,  of  a  heavenly 
I  world  of  ligljt.     It  bears  with  it,  therefore,  a  nami 
which  is  the  same  with  the  kuigdom.  where  iu  un- 
I  dimmed  light  "  our  Father  in  heaven  "  reveals  Him- 
j  si'lf — As  originally  everything  was  sea,  thus  in  th« 
j  glorified  earth  there  will  be  no  more  sea. — It  is  ab- 
:  surd  to  suppose,  because  fruit-trees  oidy  are   her* 
I  spoken  of,  that  the  others,  as  thorns  and  thistles,  did 
I  not  appear  until  after  the  fall  of  man.     (Only  the  fac« 


(U6 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


that  they  at  a  later  period  burdened  the  field,  is  al 
luded  to  by  Augustine  as  a  punishment.)  A  very 
fitting  distinction  of  a  similitude  of  man,  which  can- 
Dot  be  lost,  and  of  such  a  one  as  has  been  lost. — The 
reader  must  carefully  guard  against  the  Jewish  fables 
irhich  have  also  tbund  their  way  among  Christians, 
namely,  that  man  was  at  first  created  as  man  and 
woman  in  one  person,  and  afterwards  both  sexes 
were  separated  from  it. — God  rested,  etc.  Perfect 
rest  and  the  greatest  activity  are  one  in  Him  (see 
John  v.  1*7). — Whether  a  fixed  observance  of  the 
seventh  day  was  ordered  with  the  revelation  of  the 
history  of  creation,  or  whether  this  was  first  given  to 
the  people  of  the  law  with  the  other  laws,  presents 
an  obscure  question,  but  the  latter  view  is  the  more 
probable ;  in  Genesis,  at  least,  there  is  found  no  trace 
of  the  observance  of  the  sabbath,  and  still  less  among 
heathen  nations;  the  division  of  weeks,  as  found 
among  some,  might  have  been  made  according  to 
the  quarters  of  the  moon.  (The  knowledge  of  the 
week,  and  the  religious  consecration  of  this  know- 
edge,  forms,  indeed,  the  patriarchal  religious  basis 
of  the  sabbath-law,  which  no  more  came  into  the 
world  abruptly  than  any  other  reUgious  institution.) 

Calmer  Bible  Exposition:  The  number  seven, 
important  through  the  whole  Old  Testament,  reminds 
one  of  the  year  of  jubilee  and  the  rest  of  the  sabbath 
which  is  allotted  to  the  people  of  God  above,  whither 
Jesus  has  gone  before  to  prepare  a  place  for  His 
own. — BuNSEN ;  The  days  of  creation  go  from  light 
to  Ught,  from  one  (outstreaming)  of  light  to  another. 
Man  as  the  real  creature  of  light  is  the  last  progres- 
sive step. — Fruits  of  trees  "  above  the  earth  "  in  con- 
trast with  bulbous  plants,  which  are  included  in  the 
herbs  (?). — Sir/ns.  Sun,  moon,  and  stars ;  especially 
Bun  and  moon  are  to  be  signs  for  three  important 
points :  for  festive  periods  (new  moons  and  sabbaths), 
for  days  of  the  month,  ami  for  the  new  year  (begin- 
ning of  the  solar  and  lunar  year). — The  week  has  its 
natural  basis  in  the  approximate  duration  of  the  four 
phases  or  appearances  of  the  moon's  disk,  whose 
unity  forms  the  fitst  measure  of  time,  or  the  month, 
according  to  the  general  view  of  all  Shemites. 
Astronomically  the  number  seven  has  in  the  ancient 
world,  and  especially  among  the  Shemites,  its  repre- 
fientation  in  the  seven  plitnets,  or  wandering  stars, 
accortling  to  the  view  of  the  senses  (?):  the  moon, 
Mercury,  Venus,  the  sun.  Mars,  Jupiter,  and  Saturn. 
Thence  comes  also  the  series  of  our  week-days. — 
Arndt  (Christ  m  the  Old  Covenant) :  As  long  as 
there  i.-*  a  world  there  is  an  advent. — The  birth  of 
the  world  is  the  great  moment  of  which  it  is  declar- 
ed :  God  said :  Let  there  be  Ught,  and  there  was 
jght. 

[Note  on  the  Cre.itiox-Sabbatii. — The  question 
of  the  sabbath  in  all  its  aspects  stands  wholly  clear 
from  any  difficulty  as  to  the  length  of  the  creative 
days.  We  ha\e  already  jhowii  that  there  is  not  only 
a  bare  consistency  but  a  beautiful  scriptural  harmony 
in  the  less  being  made  a  memorial  of  the  greater. 
Bee  Introd.  to  Gen.  i.  pp.  135,  130.  God's  great  rest, 
or  ceasing  from  His  work  of  creation,  commences 
with  the  first  human  consciousness  following  the 
inspiration  that  makes  the  primuK  homo.  Then  the 
heavens  and  the  •■arth  are  finished.  Nature  and  the 
world  are  couiplcte  ip  this  crowning  work,  :ind  the 
divine  sabVjath  beguis.  This  is  blessed  and  liallnwcd. 
Time,  ds  a  part  of  nature,  is  now  iirocci'diiig  in  its 
regular  suii-divided  ord(;r,  and  from  this  time  a  sev- 
enth returning  part  is  also  blesitcd  and  hallowed  for 
■US,  nc  a  season  in  which  he  is  to  rest  from  his 


works,  and  contemplate  that  now  unceasing  sabbatl 
of  God,  which,  from  the  very  nature  of  the  case,  can 
have  no  such  shorter  recurring  intervals.  Hence  the 
force  of  "ur  Saviour's  words  that  the  sabbath,  the 
weekly  solar  sabbath,  was  made  for  miin.  They  who 
contend  that  the  divine  sabbath  is  simply  the  first 
twenty-four  hours  after  creation  is  finished,  make  it 
unmeaning,  as  predicated  of  God  and  His  works.  In 
tL'S  sense  God  no  more  rested  on  that  solar  day  than 
on  every  one  that  follows  until  a  new  creative  aeon, 
or  a  new  creative  day,  arises  in  the  eternal  coimsels. 
Such  a  view  destroys  the  boautiful  analogy  pirvading 
the  Scripture,  by  which  the  less  is  made  the  type  of 
the  greater,  the  earthly  of  the  heavenly,  the  tempora 
of  the  eternal.  It  makes  the  earthly  human  sabbath 
a  memorial  of  something  just  like  itself,  of  one  long- 
past  solar  day,  of  one  single  transient  event,  instead 
of  being  the  constantly  recurring  witness  of  an  xonian 
state,  an  eternal  rest,  ever  present  to  God,  and  re- 
served for  man  in  the  unchanging  timeless  heavens. 

But  the  question  with  which  we  are  most  con- 
cerned is  in  regard  to  the  sabbath  as  established  foi 
man.  Does  this  seventh  day,  or  this  seventh  portioL 
of  time,  which  God  blessed  and  hallowed,  have  thus 
an  eternal  and  universal  ground  as  a  memorial  of  the 
creative  work  with  its  sevenfold  division,  or  does  it 
derive  its  sanction  from  a  particular  law  made  long 
after  for  a  particular  and  pecuUar  peo]>le?  The 
question  must  be  determined  by  exegesis,  and  for 
this  we  have  clear  and  decisive,  if  not  extensive, 
grounds.  It  demands  the  close  consideration  of  two 
short  passages,  and  of  a  word  or  two  in  each.  "  And 
God  blessed  the  seventh  day,"  Gen.  ii.  3.  Which 
SL'venth  day  ?  one  might  ask,  the  greater  or  the  less 
the  divine  or  the  human,  the  a?onian  or  the  astro 
nomical  ?  Both,  is  the  easy  answer ;  both,  as  com 
meucing  at  the  same  time,  so  far  as  the  one  connects 
with  astronomical  time ;  both,  as  the  greater  includ- 
ing the  less ;  both,  as  being  (the  one  as  represented, 
the  other  as  typically  representing)  the  same  in 
essence  and  idea.  The  attempt  to  make  them  one  in 
scale,  or  in  measure,  as  well  as  in  idea,  does  in  fact 
destroy  that  universality  of  aspect  whicli  comes  from 
the  recurring,  moving  type  as  representing  the  statid- 
inc/  antitype.  Take  away  this,  and  all  that  we  can 
make  out  of  the  words,  as  they  stand  in  Gen.  ii.  3,  is 
that  God  blessed  that  one  seventh  day  (be  it  long  or 
short),  or,  on  the  narrower  hypothesis,  that  one  day 
of  twenty-four  hours  whieli  first  followed  His  ceasing 
to  create,  and  left  it  standing,  sacred  and  alone,  away 
back  in  the  flow  of  time.  But  blessing  the  day 
means  blessing  it  for  some  purpose :  it  is  the  expres- 
sion of  God's  love  to  it  as  a  holy  and  beneficent 
thing  among  the  things  of  time,  as  carrying  ever 
with  it  something  of  God,  some  idea  of  the  Blesser, 
and  of  the  love  and  reverence  due  to  Him  as  the 
fountain  of  all  blessedness  and  of  all  blessed  tilings. 
So  the  blessing  upon  man  looks  down  through  all  the 
generations  of  man.  No  narrower  idea  of  the  bless- 
ing of  the  sabbath  can  be  held  without  taking  froir 
the  word  all  me:ming.  "  And  hallowed  it,  inX  U5^~"'" 
and  made  it  hnlii.  This  also  is  a  very  plain  Hebrew 
word,  especially  in  its  Piel  form,  as  any  one  may  set 
by  examining  it  with  a  coneordiince.  We  have  given 
to  the  word  nnholy  (the  etymological  opposite)  too 
much  the  vague  sense  of  wickedness  in  general,  tc 
allow  of  its  fairly  representing  the  op()Osite  in  idea 
The  hulji  throughout  the  Old  Testament  is  ojijiosec? 
to  the  romtiion,  however  lawful  in  iL-^elf  it  may  be. 
To  hallow  is  to  make  uncommon.  To  hallow  a  tim« 
is  to  make  it  a  time  when  thinzs  which  are  comnioi 


CHAP.  1.— II. 


19', 


tt  other  times,  and  peculiar  to  otlier  times,  should 
lot  be  done,  but  the  time  so  hallowed  should  bo  de- 
moted to  other  and  uncommon  uses.  Of  course, 
things  essential  and  necessary  at  all  times  are  not 
included,  or  excluded,  iu  such  distinction.  Neither 
will  it  hold  of  days  or  times  that  mere  human  author- 
ity thus  devotes  to  any  separate  uses.  Such  devotion 
may  be  as  partial,  or  as  indefinite,  as  the  authority 
chooses  to  make  it.  But  when  God  hallows  a  time 
it  is  for  Himself.  Not  simply  whatever  man  does, 
but  whatever  he  <loes  for  himself,  or  for  his  indi- 
vidual worldly  interest,  at  other  times,  that  must  he 
not  do  on  the  times  that  God  has  hallowed  for  His 
own  special  remembrance;  but  he  must,  on  the  con- 
trary, do  other  things  which  are  more  immediately 
connected  with  that  special  remembrance.  Anything 
less  th.in  this  as  a  general  principle  leaves  the  word 
to  hallow  or  make  holy,  as  used  by  God,  and  of  God 
(unless  specially  limited  to  some  partial  application), 
an  unnieauing  utterance.  It  is  the  portion  of  time 
which  the  Creator  of  time  keeps  for  Himself,  out  of 
the  time  He  has  given  to  man.  It  is  elevating  a  por- 
tion of  the  human  time  to  the  standard,  or  in  the 
direction  at  least,  of  God's  own  eternal  sabbath. 
There  can  be  no  hallowed  time  to  God  alone ; 
there  can  be  no  hallowed  time  in  itself  irrespective 
of  any  agents  in  time.  Therefore,  the  expression, 
He  hallowed  it,  must  be  for  men,  for  all  men  who 
were  to  be  on  the  earth,  or  it  is  a  mere  blank.  It  is 
God's  day  in  which  men  should  live  specially  for 
Him.  It  is  sometimes  said,  we  should  live  every  day 
for  God.  If  it  be  meant  that  there  should  be  no 
special  times  in  which  we  live  to  God  as  we  do  not, 
and  cannot,  at  all  tunes  (when  God  permits  us,  in 
living  for  Him,  to  live  also  for  ourselves),  then  is  it  a 
hyper-piety  which  becomes  profanity  iu  claiming  to 
be  above  the  need  of  a  provision  instituted  by  the 
divine  wisdom  and  grace.  Like  to  this  is  the  plea, 
that,  if  there  be  a  sabbath  at  all,  it  should  be  spent, 
not  in  religious  acts,  so  called,  but  in  the  study  and 
the  contemplation  of  nature.  This  cavil  has  a  high 
sound,  but  it  would  soon  be  abandoned,  perhaps,  by 
many  that  use  it,  if  the  contemplation  of  nature 
spoken  of  were  what  it  ought  to  be,  a  contemplation 
of  the  very  sabbath  of  God — nature  itself  being  that 
holy  pause  in  which  God  rests  from  His  creative 
energies,  that  ineffable  repose  in  which,  though 
superintending  and  preserving.  He  provides  for  man 
through  law  that  he  can  comprehend,  and  an  execut- 
ing Word  that  he  can  devoutly  study. 

If  we  had  no  other  passage  than  this  of  Gen.  ii.  3, 
there  would  be  no  difficulty  in  deducing  from  it  a 
precept  for  the  universal  observance  of  a  sabbath,  or 
seventh  day,  to  be  devoted  to  God,  as  holy  time,  by 
all  of  that  race  for  whom  the  earth  and  its  nature 
were  specially  prepared.  The  fli'st  men  must  have 
known  it.  The  words  "  He  hallowed  it,"  can  have 
no  meaning  otherwise.  They  would  be  a  blank 
unless  in  reference  to  some  who  were  required  to 
ieep  it  holy.  After  the  fall,  the  evil  race  of  Cain, 
loubtless,  soon  utterly  lost  the  knowledge.  In  the 
une  of  Seth  it  may  have  become  greatly  dimmed. 
Enoch,  we  cannot  hesitate  to  behev^  kept  holy  sab- 
bath, or  holy  seventh  day  (whether  the  exact  chrono- 
logical seventh  or  not),  until  God  took  him  to  the 
holy  rest  above.  It  lingered  with  Noah  and  his  lam- 
ily,  if  we  may  judge  from  the  seven-day  periods  ob- 
served in  the  ark.  Of  the  other  patriarchs,  in  this 
:«spect,  nothing  is  directly  told  us.  They  were 
devout  men,  unworldly  men,  confessing  themselves 
pilgrims  on  earth,  seeking  a  rest.     Nothing  is  more 


probable,  prima  facie,  than  that  such  men,  as  w« 
lead  of  them  in  Genesis,  and  as  the  Apostle  hai 
desciibed  them  to  us,  should  have  cherished  an  ide» 
so  in  harmony  with  their  unearthly  pilgrim-life,  eve» 
though  coming  to  them  from  the  faintest  tradition. 
To  object  that  the  Bible,  in  its  few  brief  memoranda 
of  their  lives,  says  nothing  about  their  sabbath, 
keeping,  any  more  than  it  tells  us  of  their  forms  of 
prayer  and  modes  of  worship,  is  a  worthless  argu 
ment.  The  Holy  Scripture  never  anticipates  cavils; 
it  never  shows  distrust  of  its  own  truthfulness  by 
providing  against  objections — objections  we  may  say 
that  it  could  have  avoided,  and  nujst  certainly  would 
have  avoided,  had  it  been  an  untruthful  liook  made 
either  by  earlier  or  later  compilers.  Tlie  patriarchs 
may  have  lost  the  tradition  of  the  sabbath  ;  it  may 
not  have  come  to  them  over  the  great  catastrophe  of 
the  flood ;  or  they  may  have  lost  the  chronological 
reckoning  of  it ;  but,  in  either  case,  it  would  not 
afl'eet  the  verity  of  the  great  facts  and  announcements 
in  Gen.  i.  and  ii.,  however,  or  by  whatever  species  of 
inspiration,  the  first  author  of  that  account  obtained 
Ms  knowledge.  For  all  who  believe  the  Old  Scrip- 
tures, as  sanctioned  by  Christ  and  supported  by  the 
general  bibUcal  evidence,  there  it  stands  unimpaired 
by  anything  given  or  omitted  in  the  subsequent 
history. 

But  there  is  another  passage  which  shows  con- 
clusively that,  through  whatever  channel  it  may  have 
come,  such  a  knowledge  of  the  sabbath  was  in  the 
world  after  the  time  of  the  patriarchs.  The  language 
of  the  fourth  commandment  (Exod.  xx.  8),  to  say 
nothing  of  Exod.  xvi.  22-27,  caniiot  be  interpreted 
in  any  other  way.  Remember  the  sabbath-day, 
nsBr;  c'ii  rs  n^Dt .  The  force  of  the  article  is 
there,  though  omitted,  in  the  Hebrew  syntax,  because 
of  the  specifying  word  that  follows.  It  is  just  as 
though  we  should  say  in  English ;  Remember  sab- 
bath-day. Take  the  precisely  similar  language,  Mai. 
iii.  22,  n'^jia  n'lin  insl :  Remember  the  law  of 
Moses,  or,  Remember  Moses'  law.  As  well  might 
one  contend  that  this  waj  the  first  promulgation  of 
the  Pentateuch,  as  that  Exod.  xx.  8  was  the  first 
setting  forth  of  the  sabbatical  institution.  There 
was  no  call  for  such  language  had  that  been  the  case. 
It  would  have  been  in  the  style  of  the  other  com- 
mands :  '  Thou  shalt  have  no  other  gods ;  Thou  shall 
not  take  the  name,  etc. ;  Thou  shalt  keep  a  sabbath, 
or  rest,'  etc.  We  dwell  not  upon  the  distinct  refer- 
ence that  follows  to  the  creation-sabbath,  and  the 
perfect  similarity  of  reason  and  of  language.  The 
artless  intioduction  is  enough  to  show  that  those  to 
whom  it  was  addressed  are  supposed  to  have  known 
something  of  the  ancient  institution,  however  much 
its  observance  may  have  been  neglected,  or  its  reck- 
oning, perhaps,  been  forgotten.  The  use  of  the  word 
lilt  [remember)  would  seem  to  point  to  some  such 
danger  of  misreckoning,  as  though  the  Lawgiver 
meant  to  coimect  it  back  chronologically,  by  septen- 
nial successions,  with  the  first  sabbath,  or  the  first 
day  of  the  conscious  human  existence.  Or  he  may 
have  had  in  view  future  reckonings.  The  old  law  of 
a  seventh  day,  or  a  seventh  of  time,  being  preserved 
as  an  immutable  principle,  there  might  have  been  p 
peculiar  memorial  reckoning  for  the  Jewish  people 
as  there  afterwards  was  for  the  Christian  church 
when  the  resurrection  of  Christ  was  taken  for  the 
initial  day  of  reckoning,  as  being,  in  a  most  solemn 
sense,  to  the  church,  what  the  creative  finishing  had 
been  to   the  world.     So  that,  iu  this  respect,  th« 


198 


GENESIS,  OR  THE  FIRST  BOOK  OF  MObES 


Christian  seTenth  day  may  have  been  no  more  a  sub- 
stitution than  the  Jewish. 

A  seventh  part  of  time  is  holy  for  man.  God 
blessed  it  and  hallowed  it.  Such  is  the  deduction 
from  the  language  of  Gen.  ii.  3.  There  are  other 
questions  relating  to  the  sabbath,  its  adaptation  to 
the  human  physical  constitution,  and  the  change  of 
reckoning  as  between  the  Jewish  and  Christian  dis- 
pensations, but  they  would  come  more  in  place  in 
commenting  on  some  other  parts  of  the  sacred  vol- 
ume, to  which  they  may  be,  therefore,  referred. 
The  rdigious  aspect  appears  more  in  the  universal 
hallowing  in  Genesis  than  in  the  more  national  estab- 
lishment among  the  Jews,  where  mere  rest  from 
labor  seems  more  prominent  than  religious  worship, 
or  that  holy  contemplation  of  the  divine  which  is  the 
living  thought  in  the  creative  account,  and  which 
comes  out  aiain  so  emphatically  in  the  Christian 
institution  as  more  suggestive,  than  the  Jewish,  of 
the  eternal  rest.  It  is  a  great,  though  very  common, 
mistake,  that  the  Jewish  aspect  of  the  sabbath  is  the 
more  severely  religious,  as  compared  with  the  Chris- 
tian, which  is  sometimes  claimed  to  be  more  free  in 
this  respect.  Strict  as  the  Jewish  institution  was,  in 
its  prohibitions  of  labor,  it  was  in  fact  the  less  reli- 
gious ;  it  had  less  of  holy  contemplation ;  it  had  no 
worship  prescribed  to  it ;  it  was,  in  a  word,  more 
secular  than  the  primitive  or  the  Christian,  as  being 
enjoined  more  for  secular  ends,  namely  bodily  rest 


and  restoration  for  man  and  beast,  and  even  for  thii 
land.  These,  indeed,  are  important  ends  still  remain' 
iiig.  The  connections  between  the  sabbatli  and  th« 
physical  constitution  of  man  form  a  most  valuable 
part  of  the  general  argument,  but  as  they  bear  upon 
the  biblical  view  as  collateral  confirmation  rathei 
than  as  connected  with  its  direct  sanctions,  we  would 
simply  refer  the  reader  to  some  of  the  more  instruc 
tive  works  that  have  been  written  on  this  branch  of 
the  subject. 

James  Aug.  Hesset:  "Sunday,  its  Origin,  Hia 
tory,  and  Present  Obligation"  (Bampton  Lectures 
preached  before  the  University  of  Oxford),  London. 
1860;  James  GiLFiLLAN  :  "The  Sabbath  viewed  in 
the  Light  of  Reason,  Revelation,  and  History,  with 
Sketches  of  its  Literature,"  Edinburgh,  1862,  repub- 
lished by  the  N.  Y.  Sabbath  Committee  and  the 
American  Tract  Society,  New  York,  1862;  PniLiF 
Schaff:  "The  Anglo-American  Sabbath  (an  Essay 
read  before  the  National  Sabbath  Convention,  Sara- 
toga, Aug.  11,  186;i),  New  York,  1863  (republished 
in  English  and  in  German  by  the  American  Tract 
Society);  Mark  Hopkins:  "The  Sabbath  and  Free 
InstitutJons "  (read  before  the  same  Convention), 
New  Y'ork,  1863;  Robert  Cox:  "The  Literature  on 
the  Sabbath-Question,"  Edinburgh,  1866,  2  vols. 
On  the  practical  aspects  of  the  sabbath-question, 
comp.  the  Documents  prepared  and  published  by  the 
N.  Y.  Sabbath  Committee  from  1867  to  1867.— T.  L] 


SECOND    SECTION. 
Man — Paradue — iAe  Faradisaical  Pair  and  the  Paradisaical  Institutiom, — TheoeratM — Jehovittic 


Chapter  II.  4-25. 


A. — The  Earth  waiting  for  Man. 


4  These  are  the  generations  [genealogies] '  of  the   heavens  and  of  the  earth  when  thej 

were  created,  in  the  day  [here  the  six  days  are  one  day]  that  the  Lord  God  [not  God  Jehovah,  mud 
lese  God  the  Eternal.    Israel's  God  aa  God  of  all  the  world]  made  the  earth  aud  the  heavens  [the  theo- 

5  cratic  heavens  are  completed  from  the  earth].  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  had  not  caused  it 
to  rain  upon  the  earth,  and  there  was  not  a  man  [^Adam]  to  till  the  ground  [adamnh]. 

B. — The  Creation  of  the  Paradisaical  Man. 

6  But  there  went  up  a  mist  from  the  earth  [including  the  sea]  and  watered  the  whole  face 

7  of  the  earth  [the  adamah  or  the  land].  And  the  Lord  God  formed  man  of  the  dust  of  the 
ground,  and  breathed  into  his  nostrils  the  breath  of  life,  aud  man  became*  a  living  souL 


C. — The  Creation  of  Paradise. 

i  And  the  Lord  God  planted  a  garden  eastward  in  Eden  [land  of  delight],  and  there  Le 
9  put  the  man  wliom  \\'^  had   formed:  And   out  of  the  ground  made   the   Lord  God   tc 

grow  every  tree  that  is  pleasant  to  the  sight  and  good  for  food  ;  the  tree  of  life  also  in 
10  the  midst  ol   the  garden,  and   the   tree   of  knowledge;   of  good  and  evil.     And  a  rivei 

went  out  of  Eden  to  water  tVe  garden;  and  hum  theuce  it  was  parted  ind  became  intf 


•  IHAP.  II.  4-26. 


19t 


11  four  heads.     The  name  of  the  first  is  Pison   [spreading];   that  is  it  which   compassett 

12  [winds  through]  the  whole  land   of  Havilah,  where  there  is  gold.     And   the  gold  of  tliaj 
i3  land  is  good  [fine]  ;  there  is  bdelhum  and  the  onyx  stone.     And  the  name  of  the  seconc 

river  is  Gihon  [gushing],  the  same  is  it  that  compasseth  the  whole  land  of  Ethiopia  [cuBh] 
1 1  And  the  nanie  of  the  third  river  is  Hiddekel  [swift-flowing]  ;  that  is  it  which  gc«th  towara 
the  East  of  Assyria.     And  the  fourth  river  is  Euphrates. 

D.— The  Paradise  Life. 

1 5  And  the  Lord  God  took  the  man,  and  put  him  into  the  garden  of  Eden,  to  dress  it 

16  and  to  keep  it.     And  the  Lord  God  commanded  the  man  saying,  Of  every  tree  of  the 

17  garden  thou  mayest  freely  eat  [bsxn  bDx].  But  of  the  tree  of  knowledge  of  good  and 
evil,  thou  shalt  not  eat  of  it;  for  in  the  day  that  thou  eatest  thereof  thou  shalt  surely 
die  [man  mo]. 

E. — Paradisaical  Development  and  Institutions. 

i8  And  the  Lord  God  said,  It  is  not  good  that  the  man  should  be  alone;   I  will  maice 

19  him  a  help  meet  for  him  [n5:3 ,  his  contrast,  reflected  image,  his  other  l].  And  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  every 

20  living  creature,  that  was  the  name  thereof.  And  Adam  gave  names  to  all  cattle,  and 
to  the  fowl  of  the  air,  and  to  every  beast  of  the   field ;   but  for  Adam   there  was  not 

21  found  a  help  meet  for  him.     And  the  Lord  God  caused  a  deep  sleep  to  fall  upon  Adam, 

22  and  he  slept;  and  he  took  one  of  his  ribs,  and  closed  up  the  flesh  instead  thereof  And 
the  rib  which  the  Lord  God  had  taken  from   man,  made  he  a  woman  and  brought  her 

23  unto  the  man.     And  Adam  said,  This  is  now  bone  of  my  bones,  and  flesh  of  my  flesh 
she  shall  be  called  woman,  because  she  was  taken  out  of  man  [tscAa/i,  man-ess,  because  taken 

24  from  isoA,  man].     Therefore  .shall  a  man  leave  his  father  and   his  mother,  and  shall  cleave 

25  unto  his  wile ;  and  they  shall  be  one  flesh.  And  they  were  both  naked,  the  man  and 
his  wife,  and  were  not  ashamed. 

[1  Ver.  4. — m?n.  Rendered  by  Lange  genealogies.  More  properly  generations  in  the  primary  sense,  and  without 
any  reference  to  time,  like  "1^  ,  or  yevei.  Births,  Greek  :  vevecreis,  whence  the  name  of  the  book  in  the  Septuagint.  -It  is 
directly  applied  to  births,  or  suct^essions  (one  thing,  or  event,  proceeding  from  another),  in  nature,  and  this  may  be 
regarded  as  primary.    For  example,  see  Ps.  xc.  2,  ^12^   C^^n  ,  before  the  mountains  were  born,  generated. — T.  L.) 

[■J  Ver.  7. — Lange  renders:  "tind  so  ward  der  Mensch  eine  lebendige  Seele."  Luther  has  alio.  The  Hebrew  baa 
simply  TI"i1  ,  which  we  render  :  and  man  became,  like  the  Vulgate  and  LXS. ;  but  the  verb  seems  to  have  an  emphasis, 
which  Lange  rightly  aims  to  give,  and  so  man  became,  etc. :  in  this  special  vtanner,  namely  by  the  divine  inspiration 
directly  ;  since  the  animals  also  are  called  i~I^n  ITSS  ,  living  soul,  though  their  life  comes  mediately  through  the  general 
life  of  nature  or  the  C^nbs  mi ,  as  mentioned  ch.  i.  2.    See  Ps.  civ.  29.— T.  L.] 

[3  Ver.  IG-^niXlb  ,  to  set.  Lange  :  "um  zu  sehen."  Some  of  the  Jewish  commentators  raise  the  question  whether 
this  has  for  its  subject  God  or  Adam.  If  the  latter,  then  mX"lP  has  the  sense  oi  judging,  determining,  which  it  will  well 
oear.— T.  L.) 


EXEQETICAL  AND  CEITTOAL. 

1.  The  present  section,  ch.  ii.  4-26,  is  coniiected 
with  the  one  that  follows  to  the  end  of  ch.  iii.,  by 
the  peculiar  divine  designation  of  Jehovah  Elohim. 
It  has  also  a  still  closer  connection  with  ch.  iv.,  inas- 
much as  the  next  toledoth,  or  generations,  begin 
with  ch.  V.  1.  That,  however,  ch.  ii.  25  is  really  a 
separate  portion,  appears  fiom  the  strong  contrast  in 
which  the  history  of  the  fall,  ch.  iii.,  stands  to  the 
history  of  Paradise,  ch.  ii.  Keil  denotes  the  whole 
division,  even  to  the  next  toledoth  (ch.  v.  1 ),  as  the 
history  of  the  heavens  and  the  earth.  Upon  the 
tompleting  of  the  creative  work,  ch.  i.,  there  follows 
the  commencing  historical  development  of  the  world, 
with  the  history  of  the  heavens  and  the  earth  in  three 


sections:  a.  Of  the  primitive  condition  of  man  in 
Paradise  (ch.  ii.  5—25) ;  b.  of  the  fall  (ch.  iii.) ;  c.  of 
the  breaking  up  of  the  one  human  race  into  two  dis- 
tinct and  separately  disposed  races  (ch.  iv.).  It 
must  be  remarked,  however,  in  the  first  place,  that 
in  ch.  ii.  there  is  not  yet  any  proper  beginning  of 
historical  development  in  the  strict  sense,  and,  sec- 
ondly, that  chs.  iv. — vi.  1-7  do  evidently  cohere  in  a 
definite  unity  presenting,  as  consequence  of  the  his- 
tory of  the  fall,  1.  the  unfolding  of  the  line  of  Cain, 
2.  the  unfolding  of  the  line  of  Seth,  and  3.  the  inter- 
folding  of  both  lines  to  their  mutual  corruption.  So 
far,  therefore,  does  the  history  of  the  first  world  pro- 
ceed under  the  reUgious  pjint  of  view.  But  the 
generations  of  the  heavens  and  the  earth  go  on  from 
the  beginning  of  our  present  section  to  ch.  v.  In 
respect  to  this,  Keil  rightly  maintains  that  the  phrasf 


200 


GENESIS.  OR   THE   FIRST   BOOK   OF  MOSES. 


ileh  tlwledoth  (these  the  generations)  must  be  the 
superscription  to  what  follows  (ver.  33).  The  ques- 
tion arises ;  in  what  sense  ?  On  good  ground  does 
Keil  insist  that  toledoth  (a  noun  derived  from  the 
Hiphil  "I'b'n  ,  in  the  construct  plural,  and  denoting 
properly  the  generations,  or  the  posterity  of  any  one) 
means  not  the  historical  origin  of  the  one  named  in 
the  genitive,  but  ever  the  history  of  the  generations 
and  the  life  that  proceeds  from  him — or  his  series  of 
descendants  (we  may  add)  as  his  own  genesis  still 
going  on  in  his  race.  This  word,  therefore,  in  its 
relation  to  lieaven  and  earth,  cannot  denote  the  origi- 
nal beginning  of  the  heaven  and  the  earth  (Delitzsch 
thiuks  otherwise),  but  only  the  historical  development 
of  heaven  and  earth  after  they  are  finished.  For  the 
toledoth  or  "  generations  of  Noah,"  for  example,  do 
not  denote  his  own  birth  and  begetting,  but  his  his- 
tory and  the  begetting  of  his  sons.  From  what  has 
been  said  it  follows,  therefore,  that  the  human  history, 
from  ch.  ii.  to  the  end  of  eh.  iv.,  is  not  to  be  regarded 
as  a  history  of  the  earth  only,  but  also  of  the  hea- 
fens.  And  in  a  mystical  sense,  truly,  Paradise  is 
teaven  and  earth  together.  Let  us  now  keep  special- 
y  in  view  the  section  of  Jehovah  Elohim,  elis.  ii.  and 
lii.  When  we  bear  in  mind  that  the  name  Jehovah 
Elohim  occurs  twenty  times  in  this  section  in  place 
of  Elohim  that  had  been  used  hitherto  (the  excep- 
tions, ch.  iii.  1,  3,  5,  are  very  characteristic),  and 
that,  besides  this,  it  is  found  only  once  in  the  Penta- 
teuch (Exod.  ix.  30),  the  significance  of  this  coimec- 
tion  becomes  very  clear.  When  once,  however,  the 
documentary  unity  of  the  Elohim  and  Jehovah  sec- 
tions is  clearly  entertained,  this  section  becomes  im- 
mediately a  declaration  that  the  Covenant-God  of 
Israel,  originally  the  Covenant-God  of  Ad.am  in  Para- 
dise, is  one  with  Elohim  the  God  of  all  the  world. 
Immediately,  too,  is  there  established  the  central 
stand-point  of  the  theocratic  spirit,  according  to 
which  Jehovah  is  the  (jod  of  all  the  world,  and 
Adam,  with  his  Paradise,  is  the  microcosmie  centre 
of  all  the  world  (in  respect  to  the  names  Jehovah  and 
Elohim,  see  Keil,  p.  33).  As  far  as  specially  con- 
cerns our  section,  ch.  ii,,  Knobel  gives  it  the  super- 
scription: "The  Creation,  Narration  Second."  It 
must  be  remarked,  however,  that  here  the  genesis  of 
the  earth,  in  contrast  with  the  generative  series  that 
follows,  is  presented  according  to  the  principle  that 
determines  the  ordering  of  things ;  so  that  Adam,  as 
such  principle,  stands  at  the  head.  (It  is  according 
to  Aristotle's  proposition :  the  posterior  in  appear- 
ance, the  prior  in  idea.)  The  representation  must, 
indeed,  give  him  a  basis  in  an  already  existing  earth ; 
yet  still  for  the  paradisaical  earth  is  it  true  that  the 
earth  is  first  through  man.  The  paradisaical  earili 
with  its  institutions,  uniting  as  they  do  the  contrust 
of  heaven  and  earth,  or  rather  of  earth  ami  heaven, 
lo  the  fundamental  idea  of  the  second  chapter.  For 
an  apprehension  of  this  contrast,  in  part  akin  to  and 
partly  v;iriant,  see  Delitzsch,  p.  138.  From  the 
very  supposition  of  the  earth  as  existing,  it  appears 
that  the  author  presu|)[io.sc3  still  another  representa- 
tion of  the  creation,  and  that  the  jfresent  is  only 
meant  to  give  a  supplement  ti-om  another  side.  It  is 
incorrect  to  say  here,  as  Knoliel  does,  that  the  origin 
of  plants  in  general  goes  before  the  orighi  of 
man. 

2.  Ver.  4.  The  construction  of  De  Wette  is  to 
this  effect:  "At  the  time  when  God  Jehovah  made 
earth  and  heaven,  there  was  no  shrub  of  the  field," 
r'c.     Still  burgher  and  more  difficult  is  the  construc- 


tion of  Bunsen :  "At  the  time  when  God  the  Evu 
lasting  made  heaven  and  earth,  and  there  was  no 
yet  any  shrub  of  the  field  upon  the  earth,  and  nt 
herb  of  the  field  had  }ct  sprouted  (for  Jehovah  Goc 
had  not  yet  made  it  to  rain  upon  the  earth,  etc.), 
then  did  God  the  Everlasting  form  man,"  etc.  Both 
of  these  are  untenable  and  opposed  to  the  simple  ex- 
pression of  the  text.  (See  also  Delitzsch  and  Kei'  j 
Ver.  4  is  indeed  not  altogether  easy.  Oh  the  day  irt 
which  the  Lord  made  the  earth  and  the  hearens,  that 
is,  on  the  one  great  day,  in  which  here  the  hexatjme- 
ron  is  included  (with  special  reference,  indeed,  to  its 
closing  period),  there  commenced  the  history  of  the 
heavens  and  the  earth  in  their  becoming  created — 
that  is,  in  the  same  period  in  which  they  became 
created.  Out  of  the  paradisaical  history :  Earth  and 
heaven,  arose  the  converse  history :  Heaven  and 
earth,  in  a  religious  sense,  just  as  in  a  genetic  sense 
there  was  the  same  order  from  the  beginning, 

3.  Vers,  5  and  6.  And  every  plant  ot  the 
field. — The  word  23  with  the  negative  particle  is 
equivalent  to  the  German  ffar  nichts,  not  at  all.  The 
Hebrew  conjunction  1  leaves  it  at  first  view  unde- 
cided, whether  the  superscription  goes  on  so  as  to 
take  in  the  words,  ajtd  every  herb,  etc.  And  yet,  on 
that  view,  there  would  be  a  failure  of  any  concluding 
sense.  The  most  probable  view,  therefore,  is  that 
which  regards  the  conjunction  as  merely  a  transition 
particle,  and  passes  it  over  in  the  translation.  Ac- 
cording to  Knobel  and  others  this  narration  is  actual- 
ly at  variance  with  that  of  ch.  i.,  as,  for  example,  in 
its  view  of  the  dryness  of  the  earth  before  the  intro- 
duction of  the  plants,  etc.  (see  ver.  '22),  and,  there- 
fore, we  must  conclude  that  it  belongs  to  another 
narrator.  In  regard  to  this  assumption  of  dift'ereiit 
documents,  we  may  refer  to  the  Introduction  (for  the 
modes  of  representation  in  the  Jehovistic  portions, 
see  Knobel,  p.  23 ;  likewise  the  head  Literature,  p. 
24).  The  designed  uinty  of  both  representations 
appears  Irom  tiie  manner  ami  way  in  which,  even 
according  to  Knobel,  the  second  of  these  narrations, 
in  many  of  its  references,  presupposes  the  first.  The 
full  ex|ilanation  of  this  unity  becomes  obvious  from 
the  harmonic  comiast  which  arises  when  the  univer- 
sal creation  of  the  world  is  regarded  from  the  ideal 
stand-point  of  the  Jehovah  belief  (see  John  xvii.  5; 
Eph.  i.  4),  The  author  carries  us  back  to  the  time 
of  the  hexaemeron,  when  no  herb  of  the  held  had 
yet  grown.  Nevertheless  there  is  not  meant  by  this 
the  beginning  of  the  third  creative  day,  hut  the  time 
of  the  sixth.  The  apparent  contradiction,  however, 
disappears,  when  we  lay  the  emphasis  upon  the  ex- 
pression ^^  of  the  field ^^  and  by  the  herbs  and  plants 
of  the  field  that  are  here  meant,  understand  the  nobler 
species  of  herbs  tliat  are  the  growth  of  culture.  In 
opposition  to  Delitzsch,  Keil  correctly  distinguishes 
between  mtr  and  yix .  Delitzsch  has  not  suffi- 
ciently removed  the  dilficulty  that  arises  when  we 
carry  back  the  date  of  this  to  the  time  before  vegeta- 
ti(m  existed.  There  would  be  (apjiareiit)  coutradic- 
tiun  (he  admits)  between  the  two  narratives,  but  not 
an  inexplicable  one — then  it  is  no  contradiction  at 
all.  It  is  the  paradisaical  plauUs,  ihcrefore;  these 
did  not  yet  exist;  for  they  presuppose  njan.  See 
other  interpretations  in  Lanoe's  "  Positive  Dogmat- 
ic," p.  242.  Keil  connects  our  interpretation  with 
that  of  Haumgarten  :  "  liy  the  being  of  the  plant  is 
denoted  its  growth  and  genninalion."  This  is  evci 
wont  to  follow  very  soon  after  the  planting  of  tlu 
germ.     By  assuming,  indeed,  a  certain  emphasis  od 


(;HAP.  II.  4-26. 


2«» 


;he  verbs  riTT'  and  riBS"' ,  we  may  get  the  sense: 
the  herbs  of  the  fielJ  were  not  yet  rightiy  grown,  the 
plant  was  not  yet  come  to  its  perfection  of  form  or 
feature,  because  the  conditions  of  culture  were  as  yet 
wantiug.  But  this  thought  connects  itself  more  or 
less  with  tliat  of  plants  produced  by  cultivation, 
which,  as  such,  presuppose  the  existence  of  man. — 
Had  not  caused  it  to  rain. — To  the  human  culti- 
vation 01  the  world  belong  two  distinct  things :  first 
the  rain  from  heaven  together  with  sunshine,  and 
secondly  the  labor  and  care  of  man.  Both  condi- 
tions fail  as  yet,  but  now,  for  the  first  time,  comes  in 
the  first  mode  of  nurture.  The  fog-vapor  that  arose 
from  the  earth  (ha-aretz,  including  the  seaj  waters 
the  earth-soil  (the  adamah).  It  is  rightly  inferred 
from  ver.  6  that  the  vapor  which  arose  from  the 
earth  indicates  the  first  ram.  If  it  means  that  the 
mist  then  first  arose  from  the  earth,  there  would 
seem  to  be  indicated  thereby  the  form  of  rain,  or,  at 
all  events,  of  some  extraordinary  fall  of  the  di'W. 
From  this  place,  and  from  the  history  of  the  flood 
(especially  the  appearance  of  the  rainbow),  it  was 
formerly  inferred  that  until  the  time  of  the  deluge 
no  rain  had  actually  fallen.  But  from  the  fact  that 
the  rainbow  was  first  made  a  sign  of  the  covenant 
for  Noah,  it  does  not  at  all  follow  that  it  had  not 
actually  existed  before ;  just  as  little  as  it  follows 
from  the  sign  of  the  starry  night  which  Abraham  re- 
ceived (Gen.  XV.),  that  there  had  been  no  starry 
night  before,  or  from  the  institution  of  the  covenant- 
sign  of  circumcision,  that  circumcision  had  not  ear- 
lier existed  as  a  popular  usage  (two  points  which 
the  Epistle  of  Barnabas  has  well  distinguished,  al- 
though the  critics  have  partially  failed  in  understand- 
ing it.  Epistle  of  Barnabas  ix.).  A  similar  view 
must  be  taken  of  the  previous  natural  history  of  the 
paschal  lamb,  of  the  dove,  and  of  the  eucharistic 
supper ;  they  were  ever  earUer  than  the  sacramental 
appointment.  In  fact,  there  is  in  this  place  no  ex- 
press mention  made  of  rain  proper,  and  it  may  well 
suggest  here  one  of  those  heavy  falls  of  dew  that 
take  place  in  the  warmer  climates.  Our  text  may 
fairly  mean,  not  that  the  rain  was  a  mere  elementary 
phenomenon,  but  that  it  belonged  to  the  divinely 
ordered  economy  of  human  cultivation  in  its  inter- 
change with  the  labor  of  man.  The  most  we  can 
say  is,  that  the  watering  of  the  soil  was  a  precondi- 
tion to  the  creation  of  man  himself  Just  as  cultiva- 
tion after  this,  so  must  also,  primarily,  the  cultiva- 
tor of  the  soil  come  into  existence  under  tlie  dew  of 
heaven.  Moreover,  the  earthly  organization  of  man 
consists,  in  good  part,  of  water.  The  words  Adam 
and  adamah  are  used  here,  as  we  may  well  beUeve, 
to  denote  a  close  relationship  of  kin.  As  Adam,  how- 
ever, is  not  simply  from  the  earth  (ha-aretz),  so  the 
adamah  is  not  simply  the  theocratic  earth-soil  pre- 
pared by  the  God  who  created  man.  Adam  is  the 
man  in  his  relation  to  the  earth,  and  so  is  adamah 
the  earth  in  its  relation  to  man. 

[Note  on  the  Summ.irt  of  the  First  Creative 
Account  in  the  Second. — Knobel  has  to  admit  the 
internal  evidence  showing  that  this  second  account 
recognizea  the  first  and  is  grounded  upon  it,  thereby 
disproving  the  probabiUty  of  a  contrariety  either  in- 
tended or  unseen.  The  attempt,  however,  of  Lange, 
and  of  others  cited,  to  reconcile  the  seeming  difficul- 
ties, can  hardly  be  regarded  as  giving  full  satislac- 
tion.  Another  method,  therefore,  may  be  proposed, 
irbich  we  think  is  the  one  that  would  most  obvious- 
T  commend  itself  to  the  ordinary  reader  who  beUeved 


in  the  absolute  truthfulness  of  the  account,  and  kue» 
nothing  of  any  documentary  theory.  The  two  narra 
tives  are  a  continuation  of  tlie  same  story.  The  sec 
ond  is  by  the  same  autlior  as  the  first,  or  by  one  ij 
perfect  harmony  with  him,  and  evidently  referring  tc 
all  that  had  been  previously  said  as  the  ground-work 
of  what  is  now  to  he  more  particularly  added  respett- 
ing  man,  and  which  may  be  called  the  special  sub- 
ject of  this  second  part.  Hence  the  preparatory 
recapitulation,  just  as  Xenophon  in  each  book  of  the 
Anabasis  presents  a  brief  summary  of  the  one  pre- 
ceding. This  reference  to  the  previous  account  thus 
commences :  "  These  are  the  generations  of  the  hea- 
vens and  the  earth  " — that  is,  as  has  been  already 
told.  That  mbr  refers  to  the  creative  growths, 
birtlis,  evolutions,  or  whatever  else  we  might  call 
them,  would  be  the  first  and  most  obvious  thought. 
When  told  that  they  mean  the  generations  of  Adam, 
as  subsequently  given,  and  this  because  "  Paradise  is 
heaven  and  earth  together,"  or  "Adam  with  hia 
Paradise  is  the  microcosmie  centre  of  the  world,"  we 
admit  the  justness  and  beauty  of  the  thoughts,  but 
find  it  diSicult  to  be  satisfieii  with  the  exposition. 
Again,  whoever  will  examine  the  uses  of  nbs  (these) 
in  NoLDics'  "  Concordance,"  will  find  that  it  refers 
as  often,  and  perhaps  oftener,  to  what  precedes  than 
to  what  follows.  The  context  alone  determines,  and 
here  it  decidedly  points  to  the  first  chapter.  There 
is,  however,  no  difliculty  in  taking  it  both  ways,  as  a 
subscription  to  the  first  passage,  or  as  a  superscrip- 
tion to  the  second,  at  the  same  time.  That  "  the 
generations  of  the  heavens  and  the  earth "  means 
the  previous  creative  account,  and  not  that  which 
comes  after,  would  seem  to  be  decided  by  the  words 
immediately  added,  cxnaiia  ,  "  in  their  being  creat- 
ed " — "  in  the  day  (that  is,  the  time  or  period  taken 
as  a  whole)  of  the  Lord  God's  making  the  earth  and 
heavens."  To  seek  for  mysteries  here  in  the  trans- 
position of  the  words  "  earth  and  heavens,"  would  be 
lUce  a  similar  search  by  the  Jewish  Masorites  of 
something  occult  in  the  little  il  (S"^??  'n)  of  the 
word  cs^anz.  Either  the  whole  previous  time  ia 
referred  to,  or,  as  is  more  probable,  the  earhest  part 
of  it,  before  not  only  man  but  vegetation  also.  Or, 
in  the  day,  may  mean,  as  some  have  thought,  the 
firsL  day,  when  the  material  of  the  earth  and  heavens 
had  been  created,  but  all  was  yet  unformed.  Now 
this  seems  to  be  very  much  what  is  meant  by  what 
follows  in  vers.  5  and  6.  In  the  day  when  God  made 
the  earth  and  heavens ;  here  the  writer  might  have 
stopped,  so  far  as  his  main  design  was  concerned, 
and  gone  on  immediately  to  give  the  intended  more 
particular  account  of  man  ;  but  he  is  led  to  eidarge 
his  recapitulating  summary  by  an  addition  that  may 
be  regarded  either  as  parenthetical  or  exegetical — 
*'  the  earth  and  heavens,  and  every  shrub  of  the  field 
before  it  was  in  the  earth,  and  every  herb  before  it 
grew,"  etc.  He  puts  the  greatest  and  the  smallest 
things  together  to  denote  totality.  All  was  made 
before  man.  And  then,  to  make  the  language  more 
emphatic  in  the  assertion  of  its  being  a  di%'ine  work, 
and  that  it  was  before  man,  who  is  excluded  from  all 
agency  in  its  production,  it  is  further  declared  tha' 
this  first  appearance  of  the  vegetable  world  was  not 
in  its  origin,  an  ordinary  production  of  nature  (such 
as  growth  produced  by  rain),  and  was  whoUy  inde- 
pendent of  numan  cultivation.  It  had  not  yet  rained 
in  the  ordinary  way,  that  is,  the  regular  productiop 
and  reproduction  of  the  seasons  had  not  yet  tak « 


'MU. 


GENESIS,  OR  THE  FUIST  BOOK   OF  MOSKS 


place,  and  there  was  no  man  to  till  the  ground.  It 
was  after  this  first  supernatural  vegetation  that  the 
irrigating  processes  commenced,  when  God  made  "  a 
law  for  the  rain  ("i:;S5  pn ,  legem  pluvm,  Job 
xxviii.  '26),  and  caused  the  mist  to  go  up  (the  evapora- 
tion and  condensation)  that  watered  the  whole  face 
of  the  niTS ,  tlie  earth's  soil.  This  assertion  of 
Bupernaiural  growths  being  premised  as  antecedent 
■ummarv,  the  writer  immediately  proceeds  to  the 
main  and  direct  subject  of  this  second  section :  ^^'''l , 
and  after  this  (as  is  demanded  by  the  '  conversive 
denoting  sequence  of  event)  the  Lord  God  formed 
man." 

The  language  is  irregular  and  parenthetical,  but 
artless  and  clear,  at  least  in  its  general  design.  The 
terms  employed  are  those  that  a  writer  with  those 
primitive  conceptions  would  use  in  impressing  the 
idea  of  the  supernatural.  The  first  plants  were  made 
to  grow  without  that  help  of  rain  and  of  human  cul- 
tivation which  they  now  require.  A  striking  dift'er- 
tnce  between  this  and  the  first  account  is  that  it  is 
ivhoUy  unchronological,  just  as  would  be  expected  in 
a  summary  or  a  recapitulation.  It  is  an  introduction 
to  man,  as  showing  briefly  what  was  done  for  him 
before  he  is  brought  into  the  world,  and  then  what 
follows  is  wholly  confined  to  him.  Thus  viewed, 
there  is  the  strongest  internal  evidence  that  the  two 
accounts  are  from  one  and  the  same  author,  who  has 
neither  desire  nor  motive  to  enlarge  upon  what  he 
had  previously  said.  It  is  the  style  of  one  who 
understands  himself,  and  who  has  no  fear  of  being 
misunderstood,  or  taken  for  another,  by  his  reader. 

Perhaps  the  best  view  of  the  whole  case  would  be 
gained  by  making  a  fair  paraphrase,  wtiich  is  only 
putting  it  into  a  more  modern  style  of  language  and 
conception :  '  Such  were  the  generations  of  the  hea- 
vens and  the  earth  in  that  early  day  when  God  made 
not  only  the  great  earth  and  heavens,  but  even  the 
lowly  shrub  and  plant — made  them  by  His  own  divine 
word — made  them  when  they  yet  were  not  (as  Kaschi 
gives  the  sense  of  o^U  ,  without  preceding  causali(y) 
without  the  aid  of  rain — before  the  rain  and  before 
any  human  cultivation.  For  it  was  alter  this  early 
day  ("  in  ^i<^  being  grammatically  both  illative  and 
denoting  sequence)  that  the  mists  began  to  go  up 
(nbr",  the  unconnected  future  form  here  denoting 
series,  habit,  or  continuance,  see  Job  i.  b ;  Judg.  xlv. 
Ill;  Ps.  xxxii.  4),  from  which  come  the  descending 
rains  that  now  water  the  earth.  And  it  was  after  all 
this  that  the  Lord  (Jod  made  man,  his  body  from  the 
earth  (from  nature),  his  spirit  from  His  own  divine 
inspiration  ;  and  thus  it  was  that  man  became  a  liv- 
ing soul.' 

Tlie  TS  or  mist  here  that  went  up  can  mean 
nothing  but  the  rain  itself.  It  is  the  same  process, 
and  that  the  word  is  to  be  so  regarded  is  evident 
from  its  use,  Job  .\.\xvi.  27 :  "  For  He  makcth  small 
the  drops  of  water,  when  they  pour  down  the  rain  of 
its  vapor"  nxb  "i::'2  'P'^.  It  may  be  a  question 
whether  n'tt)  hz  (ver.  4)  is  to  be  taken  as  the  object 
of  riu)3 ,  ver.  .'J,  as  it  commonly  is,  or  is  to  be  re- 
garded as  connected  with  what  follows,  so  as  to  be 
the  subject  of  the  verbal  force  that  is  in  z~:'J) .  This 
word  is  not  well  renilered  hefore,  as  though  a  thing 
could  be  before  it  was.  unless  in  an  ideal  sense, 
which  we  cannot  suppose  to  be  the  writer's  njcaning 
here.     The  being  in  tlie  earth  was  csseutial   to  its 


being  a  plant ;  otherwise  it  is  but  the  idolon  or  imagt 
of  a  plant,  according  to  the  crude  and  untenable  view 
that  would  represent  God  as  outwardly  or  mechanV 
cally  making  it  and  then  putting  it  in  the  earth  to  be 
brought  forth  (see  Introduction  to  the  First  Chapter, 

p. ).     The  word  Cia  ,  says  Raschi,  is  equivalent 

to  sb  IS ,  until  not,  or,  not  i/el,  and  contains  a  ver- 
bal assertive  force.  So  the  Targum  of  Oukelos  renders 
it,  and  the  Syriac  by  a  similar  idiom,  }]  ^..^kSf^. 

It  would  then  read :  And  as  for  the  shrub,  it  (was) 
not  yet  in  the  earth,  the  herb  had  not  yet  begun  to 
grow ;  thus  giving  to  cna  the  force  of  a  negative 
verb,  Uke  "p  !< ,  only  with  the  idea  of  time.  And 
then,  with  this  negative  force  in  C";: ,  the  i>3  ,  ac- 
cording to  the  Hebrew  idiom,  makes  a  universal  nega- 
tive of  the  strongest  kind,  being  equivalent  to  gar 
nichts,  as  Lange  says — nothing  at  all.  Thus  the  ex- 
pression: every  shrub  was  7iot,  etc.,  which  with  ua 
would  be  a  particular  or  partial  negative  equivalent 
to  not  evert/,  is  the  widest  universal  in  the  Hebrew  : 
In  the  day  of  God's  making  the  earth  and  the  hea- 
vens, when  (as  1  may  well  be  rendered)  there  was  not 
the  least  sign  of  shrub  or  plant  growing  in  the  earth. 
See  LuD.  de  DiEtJ :   CrUiea  Sacra,  in  loc. 

This  is,  in  the  main,  the  view  of  Delitzsch,  though 
he  still  seems  to  have  some  perplexities  about  the 
time.  We  get  clear,  however,  of  the  difficulties  of 
Lange  and  others.  There  is  no  need  of  bringing  this 
vegetation  down  to  the  sixth  day,  and  referring  it  tc 
the  growth  of  cultivated  plants  from  the  adamah. 
The  language  will  not  bear  it.  In  like  manner  there 
is  disposed  of  the  explanation  of  some  of  the  Jewish 
Rabbis,  that  the  plants  barely  came  to  the  surface  on 
the  third  day,  but  for  the  want  of  rain  did  not  eotne 
forth  and  reach  their  perfection  until  the  sixth, 
ilaimonides  says  justly,  that  this  is  against  the  posi- 
tive declaiation  that  the  "  earth  did  bring  thejn  forth  " 
(ch.  i.  12).  In  refuting  it,  however,  he  lays  the  em- 
phasis on  mtr ,  the  field,  in  distinction  fro'n  the 
earth  generally,  and  so  regards  it  as  spoken  of  culti- 
vated plants.  But  this  seems  forced,  arii  thert, 
stands  in  the  way  of  it  the  word  H^v: ,  which  is  espi 
ciaUy  used  of  uncultivated  growths,  as  of  the  desert. 
Job  XXX.  4,  7,  or  of  the  wild  bushes  in  thi  ^.■^derntv^a 
of  Beer-Sheba,  Gen.  xxi.  15. 

See  the  attempts  to  reconcile  the  two  accounts  in 
Wordsworth,  Murphy,  and  Jacobus.  The  troiole 
springs  from  the  assuming  of  a  chron'>logy,  and  en- 
deavoring to  find  it,  when  the  chief  (eature  of  this 
second  narrative,  or  of  the  summary  tl^at  precedes  it, 
is  its  wholly  unchronological  characttr.  There  e  no 
time  in  it.  The  near  and  the  remote  are  brought 
together;  In  the  day  when  God  made  the  h  avens 
and  the  earth,  from  the  firmament  down  to  th'  shrub 
— or,  when  there  was  not  a  sign  of  a  plant  in  the 
earth — made  them  by  His  divin'j  word,  befo  e  there 
was  any  rain  (compare  Prov.  viii.  24,  n'^S'Ja  "fXa 
z^V  "^"tZDi ,  when  there  were  no  fountains  full  of 
water),  though  afterwards  "He  made  a  laiv  lor  the 
rain,"  and  the  mists  went  up  and  descend.d  to  fer- 
tilize the  earth,  etc.  This  absence  of  rain  wa« 
soiiieir/iere  in  this  summed-up  day  of  creation ;  it« 
place,  however,  is  nut  fixed  in  th^  series,  and  it  ii 
alluded  to  not  for  its  own  sake,  but  in  connection 
with  the  plants  as  originating  from  a  higher  causality 
— T.  L.l 

4.  Ver.  7.  The  Lord  God  termed  man.— 
Knobel:  "As  the  princiiial    le-tio^  of  the  earth  ih< 


CHAP.  II.  4-26. 


203 


author  has  him  created  before  all  his  fellow-crea- 
turos."  This  is  incorrect,  inasmuch  as  the  represen- 
tation evidently  has  in  view  no  genealogical  or  chro- 
nological onier.  It  only  presents  him  as  the  chief 
divine  thought,  at  the  head  of  the  Paradise-creation. 
*'  In  respect  to  the  mode  of  origin  of  the  divine-form- 
ed man  the  first  chapter  says  nothing;  it  only  indi- 
cates that  man  is  of  a  higher,  and,  at  the  same  time, 
of  an  earthly  nature,  without  being  a  product  of  the 
earth.  But  now,  on  the  threshold  of  a  history  rising 
&nd  revealing  its  purposes,  there  is  need  to  know 
something  more  particular  in  respect  to  his  mode  of 
origin,  so  that,  along  with  the  fact  of  his  existence, 
we  may  understand  his  established  relation  to  God, 
10  the  surrounding  vegetable  and  animal  world,  and 
to  the  earth  in  general."  Dehtzsch.  The  spirit  of 
tlie  Old  Testament,  with  all  correctness,  represents 
the  nature  of  man,  in  respect  to  his  bodily  substance, 
as  earthly;  and  just  so  does  physiology  determine. 
In  the  matter  of  his  body  man  consists  of  earthly 
elements ;  in  a  wider  sense  he  is  out  of  the  earth 
(ch.  xviii.  27  ;  Ps.  ciii.  14),  and  at  his  death  he  goes 
back  to  his  mother-earth  (ch.  iii.  19,  23;  Job  x.  9; 
xxxiv.  15;  Ps.  cxlvi.  4;  Ecclesiastes  iii.  20;  xii.  7). 
*'  According  to  the  classical  myth  Prometheus  formed 
the  first  man  of  earthy  and  watery  material  (ApoUo- 
dorus,  Ovid,  Juvenal),  and  in  the  same  manner  Vul- 
can made  the  first  woman  (Pandora)  out  of  earth 
(Uesiod).  In  other  places  the  ancients  represent 
man  as  generated  out  of  the  earth  (Plato  in  the  Kri- 
tiaSy  and  others,  Virgil)  as  well  as  the  beasts." 
Kuobel.  The  name  Adam  does  not  denote  precisely 
one  taken  from  the  earth  (}^^X,  yT^yecTis),  but  one 
formed  from  the  adamah,  the  soil  of  cultivation  in  its 
paradisaical  state;  just  as  the  Latin  homo  from 
humus,  and  the  Greek  xoikos  from  x"*^^]  *^lo  not  refer 
back  to  the  earth-matter  generally,  but  to  the  earth- 
soil  as  adapted  to  cultivation.  This  derivation  from 
adamah  is  adopted  by  most  (Kimchi,  Roseumiiller, 
and  others).  On  the  contrary,  others,  after  Josephus, 
derive  the  word  from  the  verb  3ix ,  to  be  red,  with 
reference  to  the  ruddy  color  of  man,  or  the  reddish 
soil  of  Palestine.  Knobel,  again,  explains  it,  with 
Ludolf,  from  the  ^Ethiopian  DIX ,  to  be  pleasant, 
agreeable,  according  to  which  it  would  denote  some- 
thing  of  comely    form.*     One  Jewish  Doctor,  and 

*  ("WTiy  should  we  go  to  the  remote  ^thiopic  here,  and 
take  a  secondary  sense  of  a  secondary,  when  the  primary 
derivation  seems  to  lie  right  before  us  in  the  Hebrew; 
CTX  from  niS'S  ,  man  from  the  earth,  whether  homo  be 
from  humtis  or  not.  The  reasoning  of  Gesenius  will  not 
bear  close  examination.  "There  must  have  been  a  name 
for  man,"  he  says,  "much  earlier  imuUo  anliquior)  than 
the  tradition  of  tlie  Mosaic  cosmogony.'*  As  far,  however, 
as  we  can.  learn  anything  of  the  first  history  of  the  race, 
from  wh'itevcr  source  derived  (biblical,  heathen,  or  mytho- 
logical), cosmogonies,  or  notions  about  cosmogonies,  belonged 
to  the  earliest  human  thinking,  and  might  as  well  have  fur- 
nished the  ground  of  the  most  popular  nam^s  as  anything 
else.  The  question,  however,  is  not  about  "  a  name  "  for 
man  (any  namei,  but  this  name  Adam  which  seems  the 
«stablished  one  in  the  Hebrew  books.  What  more  natural 
origin  than  the  tniditional  could  there  have  been,  even  with- 
out deriving  it  from  a  cosmogony  ?  Names  ever  have  a 
•eason  for  them,  though  that  reason,  in  many  cases,  may  be 
kist  or  uadiscoverable.  They  are  given  from  tliat  fact  or 
gnality  which  most  impresses  us  in  the  thing  named.  Man 
is  ever  retiLming  to  the  earth,  and  this  might  easily  suggest 
the  name,  and  the  idea,  too,  that  in.  some  way  he  also  came 
out  of  the  earth:  "Who  am  but  dust  and  aahes,"  ^E" 
■*B!<1  ,  Gen.  xviii.  27  ;  Job  xxx.  19;  Ps.  ciii.  14.  Homo 
ind  humus  certainly  suggest  each  other,  and  the  etymology 
13  not  wholly  impaired  by  the  n  in  the  genitive.  Those 
names  are  most  impressive  and  likely  to  be  most  ancient 
.hat  are  taken  from  the  sorrowful  aspect  of  humanity.  Such 


after  him  Eichhorn  and  Richers,  would  make  th 
word  Ci  (Ezek.  xix.  10  =  niaT)  the  etymologic^, 
ground,  and  would,  therefore,  give  it  pre-eminently 
the  meaning  of  image  or  likeness.  The  two  firsi 
explinations  are  in  so  far  one  as  the  primitive  con- 
templation saw  the  reflection  of  the  reddish  earth  in 
the  glow  of  the  ruddy  cheek  or  iu  the  color  of  the 
blood.  In  this  it  must  be  maintained  that  the  earth- 
ly lowliness  of  man,  as  thereby  expressed,  become! 
modified  by  the  superior  excellence  of  the  primitive 
paradisaical  earth.  First  after  the  fall  does  it  thus 
properly  become  the  lowliness  of  this  lower  earth. 
As,  therefore,  in  respect  to  one  half,  the  lower  de* 
cent  of  the  outward  human  nature  is  expressed  h} 
the  name  Adam,  so  also,  on  the  otlier  side,  there  ia 
the  hidden  nobleness  of  the  adamah,  and  the  destiny 
of  man  to  draw  the  adamah  along  with  it  in  ita 
development  to  a  higher  life.  In  respect  to  the 
Greek  word  for  man,  Siv^panros  (=  6  &vw  lidpaii',  the 

is  the  case  with  that  other  Hebrew  appellation  for  man, 
123"35<  ,  weak,  sick,  affitcted.  Compare  it  with  Homer's 
ppoTol  (mnrtahs),  which  he  seems  so  fond  of  using,  and  in 
similar  connections  of  thought.  IIJ^X  ,  although  having  the 
more  exalting  sense  when  in  contrast  with  CIS  (see  Ps. 
xlix.  3  ;  Is.  ii.  9  ;  v.  15;,  is  clearly  allied  to  ^*3X  (the  n  lost 
or  compensated  by  the  long  vowel).  The  plural  D^IUSS, 
the  n  in  the  Arabic  ,  »Lm*Ji  >  ^^"^  i^  *he  Arabic  name  for 
woman     -Jol  ^^^  H'iJX  ,  show  this  beyond  a  doubt.    The 

first  name  for  man,  or  the  more  common  one,  would  not  be 
from  strength,  or  from  a  ruddy  color.  These  do  not  dislin- 
guish  him,  at  least,  to  the  emotions.  They  are  not  such  as 
would  affect  the  soul,  like  his  sorrowful  return  to  the  earth. 
Afterwards,  when  he  forgot  himself  in  his  pride,  and  began 
to  boast,  he  might  call  himself  1"5  ("[''S^),  vir,  avfip—hero, 
strong  one — but  these  names  are  not  the  primitive  ones. 
Least  of  all  would  he  think  of  calling  hiiuself  anmulhig 
according  to  Knobol's  notion,  that  is,  pleasant,  agreeable, 
handsome  one.  Certainly  not,  if  his  primitive  condiiion 
were  that  which  the  "  higher  criticism,"  in  spite  of  history 
as  well  as  of  revelation,  is  determined  it  shall  be.  The 
squalid  dweller  in  the  cave,  suiToundcd  by  wolves,  and 
bones,  and  stone-axes,  and  hardly  distinguishable  from  his 
beastly  companions,  would  be  the  last  one  to  be  called,  or 
who  would  think  of  calling  himself,  the  agrecat)le  one,  accoi-d- 
ing  to  this  derivation  for  which  the  rationalists  go  to  the 
^thiopic. 

The  same  thought  of  depression,  lowliness,  and  depend- 
ence, may  be  traced,  if  we  mistake  not,  in  the  Greek 
av9p<inTo^  as  contrasted  with  the  later  ac^p.  The  etymology 
favored  by  Lange,  6  avut  aOputv,  is  untenable.  So  we  may 
i^ay  of  the  kindred  one  sometimes  given,  aco*  Tpen-wi'  ofLfm, 
turning  the  eye  upward,  to  denote  the  pmud  commanding 
look  (comp.  Ovid  :  Atefam.  lib.  i.  85).  It  is  not  only  unphil- 
ologiciil,  but  also  too  artificial  tor  a  common  name,  though 
it  might  do  for  a  poetical  epithet.  It  would  rather  seem  to 
come  directly  ti'om  Tpi4no,  to  feed,  nourish,  bring  up.  The 
alpha  is  probably  an  article,  as  contracted  in  w  V^pwiro?,  or 
avdpttiwoi;  with  the  rough  aspirate  and  the  nun  euphonic. 
'AvOpuiTTOi,  man,  a  nui-sling,  a  foundling,  a  cbild  of  earth  and 
nature.  So  from  the  same  verb  is  Bpififia,  often  used  for  the 
feeble  young  of  animals,  and  so  applied,  especially  by  the 
comic  poets,  to  a  feeble,  worthless  man.  in  this  way  we 
account  for  what  otherwise  seems  stranRC,  the  contemptuoui 
use  of  dvBpuiiTog  as  distinguished  from  ayrjp ;  as  u  afdpwire. 
Oh  fellow.  Oh  poor  creature  ! 

The  higher  we  ascend  in  language,  the  more  numerous, 
in  all  departments,  as  well  as  the  more  impressive,  do  we 
find  names  derived  from  this  sense  of  human  frailty.  It  is 
the  wailing  cry  called  out  of  man  by  a  feeling  of  the  contra^?! 
between  his  hopes  and  his  apparently  dark  earthly  destiny 
— between  his  ideal  and  his  actual,  his  young  vigorous  lift 
and  the  certainty  of  the  death  that  awaits  him.  '*  Who  am 
but  dust  and  ashes!"  Notwithstanding  what  Gesenixu 
would  mountain  in  respect  to  its  improbability,  this  style  of 
naming  belongs  to  the  eLirliest  patriarchal  speech.  Whether 
it  was  before  or  after  any  cosmogonical  traditions  (a  ques- 
tion on  which  Gesenius  and  Knobol  would  seem  to  lay  sc 
much  stress),  it  certainly  points  to  an  older  idea  as  its  origin ; 
and  what  more  likely  to  have  been  such  than  the  Scripturi 
favored  derivation  on  which  we  have  been  dwelling ! — T.  I* 


20-t 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


upward  lookini:),  compare  Dklitzsch,  p.  141,  and 
Knobkl,  p.  io  i>o  also  for  the  Indo-Germanic  Mensch, 
in  the  Sanscrit  manu  (from  miui,  to  think,  related  to 
maniu,  spirit),  see  the  notes  in  Delitzsch,  p.  619. 
The  translations  of  ~E",  dust,  also  clay,  soil  (Lev. 
xiv.  42,  45 ;  English  Version,  mortar),  are  exegeti- 
cal;  Vulf,'ate:  Jje  Unto  ierrie ;  Luther:  Out  of  the 
tartti-dod ;  Symmachus  and  Theodolion:  x"'''  o'"^ 
rfis  aSoMS  'jod  formed  him  out  of  the  dust  of  the 
earth.  The  verb  TS^  must  certainly  have  its  em- 
phatic distinction  here  from  sna  and  nos  .  It  de- 
notes the  curious  structure  of  man  according  to  his 
idea,  as  an  act  of  the  divine  conscious  wisdom  (Ps. 
cxxxLX.  13;  Prov.  viii.  31). — And  breathed  into 
his  nostrils. — "  The  inbreathing  takes  place  through 
the  nostrils ;  for  this  is  the  organ  of  the  breath,  but 
the  breath  itselt"  is  the  expression  and  sign  of  the 
inward  existing  life.  From  the  breath  of  God  comes 
the  life  of  man  (Job  xxxiii.  4;  Is.  xlii.  5),  and  the 
breath  in  the  nostrils  of  man  is  the  divine  breathing 
(Job  xxvii.  3).  In  a  similar  maimer  does  the  Chal- 
jaic  myth  make  the  creature  to  be  formed  of  earthy 
matter  and  the  divine  blood ;  the  blood  is  taken  for 
the  seat  of  life  ^see  ch.  ix.  4)."  Knobel.  The  ex- 
pression evidently  presents  the  formative  agency  of 
God  in  an  anthropomorphic  form.  There  is  the 
mouth  of  God  and  the  nostrils  of  the  man  as  he 
comes  into  existence;  it  is  as  though  He  had  waked 
him  into  life  with  a  kiss  (compare  1  Kings  xvii.  21). 
It  evidently  means  the  impartation  of  the  divine  Ufe, 
on  which  depends  the  divine  kinsmanship  of  man 
(Acts  xvii.  28,  29).  niacj  (from  c\:;3),  bn-ath,  spirit, 
breath  of  the  spirit,  breath  of  man,  life  of  the  spirit 
is  more  specific  than  nn  ,  more  universal  than  ITBJ 
but  may  be  interchanged  with  botli,  as  sometliing 
that  stands  between  them ;  yet  only  in  relation  to 
man.  Here  it  evidently  denotes  something  which  is 
common  both  to  God  and  man,  something  which 
goes  forth  from  God  and  enters  into  man — God's 
*^  breath  of  ^(/'e,"  tliat  is,  the  spirit  of  God  in  its  active 
self-motion,  as  in  man  it  calls  out  the  spiritual  prin- 
ciple, the  spirit  of  his  hfe,  but  none  the  less  as  the 
spirit  in  its  actual  personaUty.  The  HBCJ ,  or  breath 
of  God,  has  the  predicate  D^'Tl  (life  or  lives)  from 
the  adjective  n^n  (ch.  i.),  in  order  to  distinguish 
primarily  the  living  subject,  and,  in  the  next  place, 
the  Ufe  itself.  Tlie  life,  in  its  most  intensive  sense,  is 
the  unity  of  the  life  in  all  Uving  persons,  and  in  any 
living  thing ; — it  is  the  personahty.  ttJSJ  (from  tlie: , 
to  breathe),  the  life's  breath,  the  soul  of  life,  anima, 
xl/vxn,  the  principle  of  the  animal  vitaUty,  and,  in 
this  respect,  the  life  itself;  in  a  wider  sense  it  is 
animus,  the  personal  spiritual  soul,  the  psychical 
allijclion,  the  man  idmseif.  In  our  text  it  denotes 
the  man  in  liia  totality  as  living  soul.  In  conse(|uence 
of  the  formation  of  the  human  figure  out  of  dust 
from  the  earth-soil,  and  the  animation  of  this  figure 
ttr<x  gh  the  impartation  of  the  life  from  God,  does 
man  become  a  living  soul.  For  the  psychology  of 
the  passage,  see  the  Fundamental  Ideas. 

6.  Ver.  8.  Planted  a  garden  in  Eden. — As 
'ehovali-(Jod  (farther  on,  vers.  15  and  10)  is  named 
(ui  the  establisher  of  the  order  of  life,  of  natural 
Kiencc,  or  of  the  human  knowledge  of  it  (ver.  19), 
of  marriage  and  the  law  of  the  family  (vera.  21,  21), 
U)  the  judge  and  fownder  of  the  religion  of  the  prom- 
ise and  of  the  moral  conflict  on  the  earth,  of  the 
earthly  state  of  sorrow  and  discipline  (ch.  iii.  7), 
and,   tinally,   as    tlie    inimediato    director  of   human 


chastity  and  the  author  of  the  human  clothing  (vei 
21),  so  also  heie,  in  the  beginning,  is  He  represented 
as  the  first  Planter,  the  Founder  of  human  cultvre, 
which  is  as  yet  identical  with  the  human  cultiis  or 
worship.  DeUtzsch  transfers  this  planting  to  tlie 
time  of  the  first  vegetable  creation  (p.  146);  but 
this  is  not  agreeable  to  the  sense  of  tin:  text,  whicn 
does  not  relate  things  chronologically,  and  presup- 
poses the  creation  of  man.  In  conse(|uence  of  the 
previous  preparation  for  the  future  of  man  in  the 
bedewing  of  the  earth,  an  Eden  is  already  originated. 
The  name  Eden  (enjoyment,  pleasure,  delight),  as  the 
region  of  Paradise,  would  denote,  according  to  De- 
litzsch, a  land  determinate  but  no  longer  ascertainar 
ble  by  us ;  since  the  Assyrian  Eden,  he  thinks, 
which  is  vocaUzed  by  the  doubled  segol  and  men- 
tioned Is.  xxxvii.  12,  and  the  Coelo-Syriac  Eden  men- 
tioned Amos  XV.,  are  altogether  different.  But  if  the 
garden  in  Eden  had  its  name  from  a  determinate 
boundary  and  enclosure,  and  if  the  paradisaical 
streams  went  forth  in  all  the  world,  then  it  becomes 
a  very  serious  question  whether  the  author  had  in 
view  any  distinct  boundary  of  Eden,  itself,  as  any 
determinate  land.  It  appears,  at  all  events,  to  have 
been  his  intention  to  represent  the  whole  paradisaical 
adamah  as  an  Eden  in  respect  to  its  nature  and  laying 
out,  although  he  meant  by  it,  primarily,  the  undeter- 
mined wide  environs  that  surrounded  man,  whilst,  at 
the  same  time,  supposing  a  distinction  between  Eden 
and  the  earth  generally.  There  is  also  the  passage, 
ch.  iv.  16,  which  seems  to  presuppose  a  limitation  of 
Eden  to  one  determinate  region ;  still  it  must  be 
noticed,  in  the  mean  time,  that  the  soil  becomes 
cursed  for  man's  sake.  According  to  the  represen- 
tation, it  is  a  view  that  takes  the  form  of  three 
spheres :  the  earth,  the  Paradise,  the  garden.  .Vt  all 
events,  the  best  supposition  in  regard  to  man  is  that 
he  was  created  in  Eden,  although  by  a  new  act  of 
God  he  is  early  transferred  to  the  centre  of  Eden, 
tliat  is,  of  the  Paradise.  Besides  this  place,  the  uame 
Eden  occurs  vers.  10  and  15  ;  ch.  iii.  23  ;  iv.  16  ; 
xlii.  10;  Joel  ii.  3;  Ezek.  xxxi.  16,  18. — A  garden, 
'\i  .  The  Septuagint  translates  it  irapa5fi<ros ;  the 
Vulgate :  Paradinus.  "  Spiegel  explains  this  word 
(Ave-sta,  i.  p.  293)  according  to  the  Zend:  Pa'iri 
daeza,  is  a  heaping  roujul,  an  eitcloiiing,  with  which 
the  Hebrew  TS  (properly,  something  covered  or  shel- 
tered) well  agrees.  It  is  carried  out  of  the  Indo- 
Germanic  into  the  Sheraitic,  and  is  found  in  the 
Hebrew,  where  it  has  the  pronunciation  OTIS 
(Par-dhes),  Cautic.  iv.  13;  Neh.  ii.  8;  Ecclcsiastes  ii. 
5."  Knobel.  An  explanation,  now  set  aside,  is  that 
which  derives  it  liom  the  Sanscrit  jiaradifa  (aUen, 
foreign,  wondrous  land).  The  conceptions — Garden 
of  Eden,  Eden  Garden,  Garden  of  God — by  reason 
of  the  symbolical  .significance  of  these  expressions, 
jjlay  into  each  other.  By  the  garden,  according  to 
Knobel,  is  to  be  understood  "  a  garden  of  trees." 
Thus  niiieli  is  clear,  that  the  garden  of  the  paradisai- 
cal nature  was  distinguished  for  its  trees.  The  gar- 
den lay  in  the  eastern  district  of  the  Eden  region 
(mpB);  there  is  probably  indicated  along  with  this 
the  stand-point  of  the  reporter.  The  Ea,stcni  laud  is 
the  home-land  of  humanity.— There  He  put  the 
man. — As  the  creation  of  Eve  is  triinsferred  to  Para- 
dise, it  is  as  well  not  to  lay  stress  upon  the  fact  of 
Adam's  having  been  created  outside  of  Pamdise; 
the  fundamental  iilea  consists  in  this,  that  Adam  waf 
immediately  triinsferred  IVorn  his  state  of  nature  (oi 
his  universal  relation  to  the  adamah)  into  the  sta  • 


CHAP.  II.  4-25. 


201 


if  culture,  or  his  particular  relation  to  Paradise. 
**Both  facts  are  announced  before  in  a  summary 
way,  but  are  unfolded  in  what  follows;  jusi  as  the 
facts  summarily  announced  in  the  first  verse  of  ch. 
i.  receive  afterwards  a  wider  explanation."  De- 
litzsch. 

6.  Vers.  9-14.  And  out  of  the  ground  made 
the  Lord  to  grow. — We  must  not  regard  this  act 
as  a  chronological  following  of  the  preceding.     Man 
finds  himself  well-cared  for  in  Paradise  by  moans  of 
its  abundance.     This  consists  in  fruit-trees  of  every 
kind.     It  may  fairly  be  regarded  here  as  an  indica- 
tion of  the  spirituality  of  the  human  enjoyment,  tliat 
the  lovely  aspect  of  the  trees  is  named  first,  then  the 
good  that  is  given  along  with  it — that  is,  agreeable 
and  healthsome  food— but  this  spiritual  side  of  the 
human  enjoyment  comes  out,  in  its  perfection,  with 
the  mention  of  the  two  trees  that  form  a  contrast  in 
the  midst  of  the  garden ;  for,  according  to  ch   iii.  3, 
the  tree  of  knowledge  stands  likewise  in  the  midst 
of  the  garden.     The  significance  and  efficacy  of  the 
tree  of  life  are  more  particularly  given  ch.  iii.  i> ;  it 
could  have  procured  for  Adam  the  power  of  living  on 
forever.     That  this  efficacy  is  not  to  be  regarded  as 
something  purely  physical  appears  from  the  contrast 
of  the  tree  of  knowledge  of  good  and  evil,  whose 
efficacy,  again,  on  its  own  side,  is  not  to  he  regarded 
as   purely   spiritual   (see  ch.  iii.  22).     The   spiritual 
side  of  the  tree  of  life  is  also  supposed  Rev.  ii.  7  ; 
xxii.  2.     It  is,  therefore,  just  a  false  contrast  when 
Knobel  tells  us  that  "  the  narrator  supposes  in  Para- 
dise two  trees,  of  which  the  fruits  of  the  one  strengthen 
the  physical  power  of  life  and  sustain  the  life  itself, 
Thilst  that  of  the  other  arouses  and  advances  the 
spiritual  power,  and  thereby  induces  a  higher  know- 
ledge." (1)     Truly,  the  garden  appears  a  "region  of 
wonder,  on  account  of  this  tree  not  only,  but  as  the 
place  of  God's  personal  presence,  the  place  of  the 
vocal  utterance  of  a  spiritual  voice  by  the  serpent, 
and   on  account  of  the  cherubim.     The   wonderful 
consists,  in  the  first  place,  in  this,  that  here  is  the 
region    of  innocence,    of   the   integtity  both   of  the 
human  spirit  and  of  the  surrounding  nature,  and  that, 
consequently,  here  the  spiritual  and  the  natural  are 
embraced  in  pe'-fect  union ;  whilst  therefore  it  is, 
that   outward   tilings   become  of  typical  and   sym- 
bolical  significance  in  their  potential    measure,     it 
belongs  now   to  the   perfection  of  the  gardeti,  not 
merely  that  it  is  watered  with  its  own  Paradise  rivers, 
but  also,  that  by  means  of  the  four  streams  that  go 
out  from  it.s  one  united  stream  it  stands  in  close  con- 
nection with  the  whole  earth,  and  sends  forth  to  it 
its  own  peculiar  blessings.     From  the  reading  of  the 
text :  a   stream   went   out,  instead   of,  a  stream  r/oes 
out,  Delitzsch  finds  proof  that  the  author  speaks  of 
Paradise  as  of  a  thing  purely  past.     Much  rather, 
however,  does  he  speak  of  Paradise  after  the  fall,  as 
of  a  place  at  least  still  existing,  but  closely  shut  up 
by  means  of  the  cherubim.     That  is,  the  representa- 
tion is  not  now  purely  geographical ;  it  is  also,  at 
the  same  time,  throughout  symboUc.     According  to 
our   representation,   the   stream   originates,    not    in 
Paradise  itself,  but  outside  of  it,  in  the  land  of  Eden ; 
and  so  here,  too,  as  in  the  case  of  Adam,  must  we 
liistinguish  between  the  origin   in  nature,   and  the 
destiny  that  was  to  have  its  development  in  culture. 
[n  Paradise  itself,  therefore,  does  this  one  stream, 
jn  its  going  out  of  the  garden,  divide  itself  into  four 
(C'OSI)     flood-heads     (not     "  rain-streams,"     nor 
"brooks"),  which  as  four  rivers  part  themselves  in 
all  the  world,  the  stream-heads  become  bead-streams. 


—The  name  of  the  first  is  Pishon:  The  free, 
flowing  (Fiirst);  the  full-flowing  (Gesenius).     By  thi 
name  Pishon   has   been   understood  1.  the  Phasis,  2, 
the  Phasi-s-Araxes  of  Xenophon,  3.  the  Bisynga  oi 
Fiadatti   (Buttmaim),   4.  the   Indus  (Schultliess),   S 
the   Ganges  (Josephus,   Etisebius,   Bertheau),  6.  tht 
Hyphasis  (Haneberg),  7.  the  Nile  (the  Midrash),  8. 
the   Goscliah   (C.  Ritter).      See    the   Doctrinal   and 
Ethical. — That    is  it  which  encompasses    th« 
whole  land  of  Havilah. — according  to  Fiirst,  it  ia 
the  same  with  circuit,  repion.     (This  is  what  Uavilab 
probably  signifies ;  according  to  Delitzsch  it  meani 
sandy  land.)    The  word  ::d  (primarily,  to  xtirround] 
may  be  interpreted   of  a  circuitous  flowing  round, 
though  it  also  occurs  in  the  sense  of  surrounding  on 
one  side.     The  verb  may  also  denote  a  winding  pas- 
sage  through   (Is.  xxiii.  16,   ""'?  "30 ,    "Go   round 
about  through  the  city  "),  and  here  it  may  be  better 
conceived  of  as  a  winding  through  than  as  an  encom 
passing.     We  choose  an  expression  that  at  the  same 
time  calls  to  mind   a  region   of  streams.— Where 
there  is  gold. — That  is,  especially  or  abundantly — 
the  tnother-country  of  gold,  not  only   in  respect  to 
quantity,  but  also  in  respect  to  quality. — The  gold 
of  that  land  is  good. — Besides  its  fine  gold,  Havi- 
lah is  also  famous  for  its  spices,  such   as   Bdolach 
(Num.  xi.  7),  similar  to  manna,  or  according  to  JosC' 
phus  Bdellion,  and,  similarly  named   (see  Knobel), 
"an  odoriferous  and  very  costly  gum,  which  is  in- 
digenous   in    India    and    Arabia,   in    Babylonia    and 
Media,  and  especially  in  Bactriana.     It  must  have 
been  well  known  to  the  Hebrews."     To  this  is  added, 
in  the  third  place,  the  precious  stone  oriil) ,  schoham. 
According  to  most  interpreters  it  is  an  onyx  stone, 
sardonyx,  or  sardius,  which  belong  together  to  the 
species    chalcedon.      The    Targumists    and    others 
would  understand  by  schoham  the  sea-green  beryl. 
The  onyx,   on   the  contrary,   has  the  color  of  the 
human  finger-nails,  and  that  is  denoted  by  the  name. 
With  this  agrees  cntii  as  "  signifying  something  thin, 
delicate,  pale"  (Knobel).    In  respect  to  the  geography, 
see  further  on. — The  name  of  the  second  river  is 
Gihon — "According   to   Josephus,    Ant.   i.    1.    3, 
Kimchi,  and  others,  also  as  might  be  inferred  from 
the  Septuagint   translation   of  Jer.  ii.  18,  Ben   Lira 
24,  27,  there  was  understood  by  it  the  Nile,  which 
flows   through   all   the   south-lands  (B^:)  that   fell 
within  the  circuit  of  the  narrator's  view "  (Fiirst). 
Under  the  Gihon,  moreover,  according  to  the  Shem 
itic  use  of  the  word,  there  have  been  understood  the 
Oxus,    the   Pyramus,   and   the    Ganges.     B'S ,   the 
dark-colored  (?),  is  a  proper  name  for  the  oldest  son 
of  Ham,  the  ancestor  of  the  JJthiopians.     Thence 
it  is  given  to  the  south-land,  especially  Meroe,  and, 
thereupon,  to  Jithiopia  and  the  south-region  general- 
ly.    And  yet  imder  the  like  name  may  be  understood 
a  dark-colored  people  that  dwelt  in  southern  India, 
in  Upper  Egypt,  and  in  South  Arabia  (Ktesias  and 
Arrian).     In  like  manner  are  there  different  geogra- 
phical districts  under  this  name  (see  Fi-rst  :  Lex* 
con). — The  name  of  the  third  river  is  HiddekeL 
— The  Tigris,  the  rushing,  so  named  from  its  violent 
flowing.     Dan.  x.  4,  it  is  called  the  great  river — so 
also  the  Euphrates.     The  Zend  form   is  tiyra,  tigr, 
tigira,  swift,  raging.* — Toward  the  east  of  As- 
syria (Lange:  Before  ov  in  front  of  Assyria).     The 

•  [There  would  seem,  at  first  view,  but  a  faint  re&na> 
bl.ince  between  hiddektl  and  Tigris.  There  can  be  but  lit- 
tle iljulit,  however,  of  their  etymologioiil  conoection      rh» 


M6 


GENESIS,  OB  THE   FIRST   BOOK   OF  MOSES. 


word  r~"ip  before  Assyria  can  also  mean  to  the 
east,  but  as  a  preposition  it  has  the  more  common 
sense  before^  frontward.  The  latter  sense,  taken 
freely,  is  here  to  be  preferred ;  since  the  Tigris,  in 
fact,  I'urms  the  western  boundary  of  Assyria.  Ac- 
cording 10  some,  Assyria  is  to  be  taken  here  in  a 
wider  sense. — The  fourth  river  is  Euphrates. — 
The  outbreaking,  the  viohnt.  It  is  the  greatest  river 
of  Western  Asia,  and,  therefore,  called  the  great 
river^  or  the  river.,  without  anything  more.  The 
origii.  of  the  Greek  form  Et/(ppai-T)s  is  explained  either 
from  rr^BX  =  r"'E  ,  or  from  the  Persian  Ifral,  Uj'rat. 
For  the  different  derivations,  see  Fiirst. 

7.  Vers.  15-17.  Took  the  man  and  put  him  in 
the  garden. — The  author  takes  up  again  what  is 
said  in  the  8th  verse  about  the  transfer  of  Adam  to 
Paradise,  but  adds  to  it,  at  the  same  time,  the  pur- 
pose for  which  it  was  done,  namely,  to  dre»x  it  and 
to  keep  it.  According  to  Delitzsch  man  was  created 
outside  of  Paradise ;  since  he  must  first  see  the  extra- 
paradisaical  earth,  in  order  that  he  might  have  a 
worthy  estimation  of  the  glory  of  Paradise,  and  of 
his  own  vocation  as  extending  thence  over  the  whole 
»orld.  Such  an  assignment  of  a  purpose  is  altogether 
.00  didactic.  The  garden  is  the  place  of  tlie  human 
vocation,  and  of  the  human  eiijovment  in  its  undivid- 
ed unity.  This  enjoyment  has  two  sides,  to  eat  and 
ttt  refrain.  In  like  manner  the  vocation  has  two 
sides,  to  dress  and  to  keep.  The  first  thing  is  to 
dress  it ;  for  nature,  which  grows  wild  or  rank  with- 
out the  care  of  man,  becomes  ennobled  under  the 
human  hand  (Delitzsch).  Says  the  same  wiitcr,  this 
work  was  as  widely  different  from  agriculture  ]iio- 
per,  as  Paradise  itself  diflered  from  the  later  culti- 
vated laud,  but  it  was  still  work ;  "  and  work  was  so 
far  from  being  unparadisaical,  tliat,  according  to  ch. 
ii.  1-3,  eveu  the  creation  is  regarded  as  a  work  of 
(lod.''  We  must  distiniruish,  however,  work  in  its 
narrower  sense,  as  it  stands  under  the  bunlen  of 
vanity  (made  subject  to  vanity,  Rom.  viii.  20)  from 
tlie  paradisaical  work,  or  activity.  Even  of  the  later 
Israel  is  it  said :  There  is  no  toil  in  Zion.*  Accord- 
ing to  Dehtzsch,  the  whole  earth,  from  Paradise  out, 
was  to  become  a  Paradise :  "  The  garden  is  the  most 
holy  (or  the  holy  of  holies),  Eden  is  the  holy  place, 
whilst  the  whole  earth  around  is  its  porch  and  court." 
The  comparison  is  not  wliolly  apphcable;  since 
where  there  are  no  spiritual  orders,  there  could  be 
no  proper  mention  of  court  and  sanctuary. — And  to 
keep  it. — The  garden,  as  such,  is  unincloscd  and 
imwalled ;  still  must  Adam  watch  aud  protect  it. 
Tliis  is,  in  (act.  a  very  significant  addition,  and  seems 
to  give  a  strong  indication  of  danger  as  threatening 
man  and  Paradise  from  the  sitle  of  an  already  exist- 
ing power  of  evil  (Delitzsch  and  others  i,  although, 
even  in  tliat  case,  tlie  guarding  of  the  garden  belong- 
ed to  man's  vocation ;  since  against  tlie  misuse  of  Ids 
freedom,  he  had  only  to  take  care  of  his  own  free 
will,  and,  with  it,  the  possession  and  the  integrity  of 

•"1  in  bpnn  tiiay  be  the  article  hardened,  or  it  may  be  part 
of  the  8yllal)le  TH  (sharp,  Bwift)  in  composition.  The  re- 
ma'pder  5pT  and  Tigris  have  copnate  letters — DKL,  T(iK. 
rbe  intermediate  or  tranijition  form  is  seen  in  the  Aramaic 
1^1.^),  Arabic  SJL^A  ;  Diglath,  DOL.    The  Zend  TGll 

IK  the  H.-ime  word.— T.  L.J 

•  [The  rcfereno;  hero  would  i*eem  to  be  to  Num.  xxiii. 
21,  which  the  German  Version  (pves  :  '*  Keirie  MUlie  in  Jacob, 
und  kt.int  Arbe.il  in  Israel;  no  toil  iu  Jacob,  no  labor  in 
Ismel,"  instead  of  our  more  correct  Version  :  "no  iniquity 
In  Jacob,  no  perTunfjiiesa  in  IfiraeL"— T.  L.I 


Paradise.  Knobel  refers  the  care  with  which  Adan 
was  charged,  to  the  task  appointed  him  of  guarding 
Paradise  against  the  mischief  of  the  wdd  beasts. — 
Of  every  tree  of  the  garden. — Says  Knobel : 
"  The  author  clearly  assumes  that  in  the  early  period 
men  Uved  alone  fiom  the  fruit  of  trees,  and  at  a  latei 
period  first  advanced  to  the  use  of  herbs  and  grair 
(ch.  iii.  17),  whilst  the  Elohist,  in  the  very  beginning 
assigns  both  to  men  (cli.  i.  2h).  According  to  th 
classical  writers,  such  as  Plato  (Polit.  272),  Strabo 
and  others,  men  iu  the  beginning  ate  herbs,  berries, 
bark,  and  fruit  o(  trees,  especially  acorns ;  the  raising 
of  grain  came  in  later."  That  the  paradisaical  man 
did  not  eat  herbs  is  nowhere  said ;  but  the  Iruit  of 
the  trees  is  prominently  presented  because  of  its 
symbolic  relation  to  the  two  mysterious  trees  in  the 
midst  of  the  garden.  The  free  enjo\Tnent  of  all 
trees  is  strongly  expressed  by  the  intensive  idiom, 
bssnbss.  So  much  the  more  precise,  therefore, 
is  the  limitation  of  the  freedom. — But  of  the  tree  of 

the  knowledge  of  good  and  evil According  to 

Hoffmann  and  Richers,  "ii  Sia  means  good  ana 
bad  simply.  Delitzsch  denies  this,  aud  rightly. 
"The  good,"  says  he,  "is  obedience  with  its  good, 
the  bad  is  disobe  dence  with  its  evil  consequences. 
Here  it  must  be  remarked,  that  the  conception  of 
physical  evil  can  be,  at  the  most,  only  as  a  conse- 
quence of  moral  evil,  and  that,  therefore,  the  ethical 
contrast  is  the  main  thing,  though  not  to  the  exclu- 
sion of  the  physical  side.  The  tree,  in  any  case, 
was  a  tree  thtit  might  produce  tliis  knowledge ;  that 
is,  it  was  the  tree  of  probation,  throngli  which  Adam 
might  come  to  a  conscious  distinction  of  good  and 
evil,  and,  thereby,  to  a  moial  transition  from  the 
stale  of  innocent  simplicity  into  a  state  of  conscious, 
religious  virtue.  Did  he  not  sin,  then  lie  learned,  iu 
a  normal  way,  to  know  the  distinction  between  good 
and  evil — the  good  as  the  actuality  of  believing  obe- 
dience towards  God,  which  was,  at  the  same  time, 
the  maintaining  of  his  own  life  in  it.-;  self-command 
and  fi  eedom — the  evil,  as  the  possibility  of  an  unbe- 
lieving and  disobedient  behavior  towards  God, 
which  must  have  for  its  consequent,  slavisli  desire 
and  death.  The  opinion  of  Hilaiius  cannot  be  sus- 
tained {Spicilegium  Solesmense,  i.  Iti2):  .Arbor  fuluri 
de  se  tneitdacii  nomen  accepit.  For,  '  not  to  know 
good  and  evil,'  is  the  sign  of  the  infantile  childish- 
ness (Dent.  i.  3y)  or  of  senile  obtuseuess  (2  Sam.  xix. 
36);  the  con.^cious  free  choice  of  the  one  or  tlic 
other  indicates  the  most  mature  period  of  Ufe  (or 
that  ot  the  so-named  anni  diJicrelio»k,  Is.  vii.  15; 
Ueb.  V.  14).  So  to  know  good  and  evil,  and  to  dis- 
tinguish between  them,  is  called  the  charisma  or  gift 
of  a  king  (1  Kings  iii.  9),  the  wisdom  of  the  angel  (2 
Sam.  xiv.  17),  and,  in  its  higher  exercise,  of  God 
Himself  (Gen.  iii.  5,  22).  By  the  tree  of  knowledge 
of  good  and  evil  man  is  to  attain  to  a  consciousness 
and  to  a  contirmation  of  Ids  freedom  of  choice,  and, 
in  fact  (according  to  God's  purpose  in  his  determina- 
tion for  good),  to  a  freedom  of  poW);r — that  i.^^,  to  a 
true  freedom  available  fur  the  choice  of  good  or  its 
opposite.  It  was  designed  to  bring  out  the  necessary 
seli'-determination  of  a  creature  choosing  licely,  either 
for  or  against  God,  either  for  the  (iod-willed  good  or 
the  possible  evil — and  so  to  make  perfect  its  inde- 
pendence. The  very  idea  of  a  free  personal  being 
carries  with  it  the  necessity  that  its  relation  to  tiod 
be  a  relation  of  free  love"  (Diditzsch).  It  is  an  en- 
tire perversion  of  the  meaning  of  this  probation-tree 
to   teach,   as    the   Gnostic   Ophites   did,    that,    onlj 


CHAP.  II.  4-26. 


2<y) 


'.hrough  the  eating  of  this  tree,  is  man  enabled  to 
attain  tc  his  self-conscious  free  development,  or,  as 
Hegel  and  his  school  have  taught  in  modern  times, 
that  sin  is  a  necessaiy  transition-point  to  good.  The 
victory  of  Christ  in  tlie  temptation  shows  us  how  it 
is  for  man  to  come  to  the  knowledge  of  good  and 
evil  in  a  normal,  and  not  in  an  abnormal,  way.  The 
knowledge  of  the  distinction  which  Adam  obtained 
in  this  way,  was  in  him  from  the  beginning,  though 
dark  and  confused.  Along  with  his  freedom  of 
choice,  heretofore  undeveloped,  there  was  estabUshed, 
not  only  his  capabiUty  of  probation,  but  also  his  need 
of  such  probation.  This  probation  does,  indeed, 
suppose  the  previous  eiistence  of  a  divine  i-o/xos,  or 
law  (Delitzsch,  p.  154);  but  we  err  when  we  con- 
found this  paradisaical  v6fios  with  the  law  of  Moses 
as  it  was  given  to  dinners.  Moreover,  the  Mosaic 
commands  are  not  mere  positive  instructions ;  they 
are,  to  the  extent  of  the  ten  commandments,  moral 
laws  of  nature  precisely  adapted  to  the  human  stiite, 
but  because  of  their  having  become  foreign  and  ob- 
jective to  the  consciousness  of  the  sinner,  they  are, 
therefore,  placed  before  him  in  the  way  of  positive 
revelation.  In  the  fiuoL,  or  institutions  of  Paradise, 
however,  must  the  abiding  laws  of  life  constitute  the 
ground  of  that  revelation-form  which  is  adapted  to 
the  commands.  Th.it  is,  in  relation  to  the  tree  of 
probation,  (jod  could  not  have  made  it  to  be  a  tree 
af  probation  in  the  exercise  merely  of  an  arbitrary 
positiveness ;  there  must  lie  in  the  tree  itself  an  in- 
nate efficacy ;  and  a  natural  speech,  that  may  serve 
as  a  warning  to  man  against  its  use.  The  sign-word 
of  the  tree  (or  the  designating  name)  would,  through 
the  divine  interpretation,  become  to  man  a  positive 
paradisaical  prohibition.  Even  granting,  moreover, 
that  the  tree  was  not  properly  a  poison-tree,  still  the 
explanation  that  belongs  to  it  has  been  too  lightly 
treated,  since  it  might  have  led  us  upon  the  proper 
track ;  but  that  its  tendency  must  have  been  to  pro- 
duce a  change  in  the  human  spiritual  frame,  is  a  doc- 
trine to  be  firmly  held  (see  Lange's  "  Dogmatics,"  p. 
409).  It  becomes  important  as  an  elucidation  of  this 
mysterious  fact,  when  we  are  told  that  the  sin  of 
Noah,  the  second  head  of  our  race,  became  manifest 
through  the  enjoyment  of  wine.  To  say  nothing  of 
the  coarse  conceptions  of  Bohme  and  others  as  lately 
taken  in  a  mythical  sense  by  Sorensen,  we  must 
decidedly  protest  against  the  theosophical  dualistic 
representation  of  the  probation-tree  as  we  find  it  in 
Baumgarten  (p.  48),  and  still  later  in  Delitzsch. 
"When  we  remember,"  says  Delitzsch,  "that  the 
paradisaical  vocation  and  destiny  of  man  had  for  its 
aim  the  overcoming  of  evil  that  had  intruded  into 
the  creation,  we  cannot  wonder  at  there  being  a  tree 
.n  Paradise  itself,  created  indeed  by  (Jod,  but  whose 
mysterious  background  was  a  dark  ground  of  death 
and  evil  placed  by  God  in  ward  ;  which  tiee,  in  order 
that  man  might  not  fall  into  the  participation  of  evil, 
and  thereby  of  death,  is  hedged  around  by  the  divine 
prohibition,  not  as  by  an  arbitrary  sentence,  but  as 
by  a  warning  rather  of  holy  love"  (p.  15-5).  We 
may  not  resort  to  the  myths  of  the  Thibetans,  Hin- 
dus, etc.  (p.  155),  in  support  of  an  assertion  of  such 
a  nature  that,  according  to  it,  we  cannot  think  of 
anything  determinate  or  ordained,  without  setting 
forth  under  it,  in  opposition  both  to  the  Scriptures 
wid  to  the  monotheistic  consciousness,  a  material 
evil  (or  an  evil  inherent  in  matter).  According  to 
Delitzsch,  the  tree  actually  carried  in  it  " the  power 
of  death."  The  question  arises :  What  is  meant  by 
■he  threatening :  "  In  the  day  that  thou  eatest  there- 


of thou  shalt  surely  die."  Knobel  holds  the  sense  U 
be,  that  he  should  die  immediately ;  because  the  in- 
finitive absolute  before  the  finite  verb,  he  says,  ex 
presses  the  undoubted,  the  certain,  the  actual.  Bu 
notwithstanding  this,  Adam  must  have  lived  quite  i 
long  time  after  the  fall.  In  vain  is  it  attempted  t« 
set  aside  this  difficulty  either  by  the  rendering  tt 
become  mortal  (Targuni,  Synimachus,  HieronymuB, 
and  others),  or  by  making  it  that  introduction  of 
pain  and  sorrow  into  life  which  goes  before  death  ill 
our  conception  of  it  (Calvin,  Gerhard,  and  others) 
Still  less,  indeed,  can  we  think  of  a  death-penalty  t« 
be  pos'*''pcly  inflicted  (Batav.,  Tuch,  Ewald,  and  oth 
ers).  The  nearest  solution  is  overlooked,  namely, 
that  the  expression  nmst  have,  even  here,  an  ideal 
symbolical  force ;  in  other  words,  that  death  here, 
corresponding  to  the  biblical  conception  of  dea*"- 
must  be  taken  primarily  to  mean  a  moral  dea. 
which  goes  out  of  tlie  soul,  or  heart,  and  through  tK 
soul-life,  gradually  fastens  itself,  in  every  part,  upon 
the  physical  organism  (Langk's  "  Dogmatics,"  p. 
471).  The  sign  of  becoming  suddenly  dead  does  not 
necessarily  belong  to  the  conception  of  death.  It 
allows  too  of  a  long  dying  in  the  physical  depart- 
ment. Hoflinann  has  not  thought  of  this  in  that  very 
strange  exposition  of  his,  which  it  is  hardly  worth 
while  to  cite.  Knobel  lays  much  stress  upon  it,  that 
man,  according  to  ch.  iii.  19,  22  (as  he  insists),  was 
not  created  immortal.  It  is  true,  that  alter  the  fall 
the  tree  of  life  is  named  as  the  condition  of  perma- 
nent duration;  but  the  possibility  of  falling  into 
death,  under  the  supposition  of  transgression  and 
separation  from  the  tree  of  life,  is  something  quite 
ditfeient  from  what  we  embrace  under  the  conception 
of  mortality.  Knobel,  with  Clericus  and  others, 
would  refer  the  threatening,  in  the  first  place,  to  the 
hurtful,  life-endangering  power  of  the  liuit,  and  sup- 
poses, therefore,  that  the  strong  expression :  thou 
shalt  immediately  die,  is  to  be  understood  in  a  peda- 
gogical sense  (oras  a  warning  is  given  to  children): 
and  yet  it  would  be  rightly  an  announcement  of  death, 
since  man,  through  his  sin,  throws  from  him  the  en- 
joyment of  the  tree  of  Ufe.  Let  it  be  then  a  repre- 
sentation of  the  Hebrew  mode  of  thinking ;  but  the 
connection  of  the  promise  of  long  life  to  the  observ- 
ance of  the  divine  commands  throughout  the  Old 
Testament  (Knobel,  p.  33)  is  not  a  mere  Hebraic 
representation ;  it  is  carried  still  farther  in  the 
New  Testament  in  the  words:  Whosoever  believ- 
eth  on  the  Son  hath  everlasting  life.  And  yet 
it  must  be  perceived  that  already  in  the  Old  Tes- 
tami'nt,  and  so  certainly  here,  the  conception  of 
life,  as  also  the  conception  of  death,  hath  its  ethical 
and  ideal  ground ;  on  account  of  wliich  the  trw 
of  life  is  not  to  be  thought  of  as  having  a 
merely  physical  efficacy.  Riglitly,  too,  has  Keil, 
who  is  here  in  special  opposition  to  Delitzsch,  de- 
fended the  spiritual  propriety  of  the  etliical  concep- 
tion. 

8.  To  vers.  18-25.  It  is  not  good  that  the 
man  should  be  alone. — Keil :  "  As  the  creation  of 
man  is  introduced  b_v  a  divine  decree,  so  the  creation 
of  woman  is  preceded  by  God's  declaialion :  It  is  not 
good,  etc."  On  the  supposition  that  the  second 
chapter,  like  the  first,  presents  the  genesis  of  man  in 
a  generic  chronological  series,  as  we  find  it  in  De 
litzsch,  there  arises  a  difficulty  in  respect  to  the  seo 
ond.  Then  must  man  have  existed  so  long  a  time 
before  the  creation  of  the  trees  of  Paradise  that  he 
must  have  died  of  hunger;  since  he  wojld  have  had 
around    him   only   a   plant-producing   district,    and 


S08 


GENESIS,  OR  THE  FIRST   BOOK   OF  MOSEb. 


would  have  existed  then  for  himself  alone  as  the  one 
only  coi"rl<?'ed  being ;  just  as  the  body,  too,  of  this 
man  would  liave  been  something  first  completed,  and 
then  the  soul  iiujiarted  to  this  body  from  without. 
Without  doulit,  however,  this  genetic  chronological 
conception  of  the  second  chapter  is  a  misapprehen 
sion  of  its  autithetical  and  complementary  relation  to 
the  first.  It  is  not  good  tliat  man,  etc.  What  can 
this  mean  after  it  had  been  so  often  said  in  the  first 
chapter.  He  saw  that  it  was  good?  The  expression 
does  not  denote  a  condition  positively  bad,  but  rather 
an  mcompleteness  of  being,  whose  continuance  would 
eventually  pass  over  from  the  negative  not  iiood.  or 
a  manifest  want,  into  the  positive  not  good,  or  a 
hurtful  impropriety.  It  must  be  observed  that  this 
point  of  time  lies  between  the  last  preceding  declara- 
tion respecting  God  on  the  fifth  day :  and  He  saw 
that  it  wn«  good,  and  the  final  judgment  verg  good, 
at  the  close  of  the  sixth.  According  to  Knobel  the 
sense  would  be  this :  Jehovah  shows  that  a  solitary 
existence  is  not  good  for  man ;  He  determines  upon 
the  creation  of  some  being  that  may  correspond  to 
him,  and  forms  first  the  beasts  for  the  purpose  of 
seeing  whether  they  would  satisfy  the  himi;iii  want.  (!) 
To  this  conception  the  text  is  througliout  opposed, 
and  e.-pecially  in  the  words :  I  will  make  a  help  for 
him  ("'^533)  as  his  opposite  (his  converse),  not  mere- 
ly /(W  like  (Delitzsch).  The  exposition  of  Delitzsch  : 
He  needed  such  a  one  that  when  he  ha,d  it  before 
him  he  might  renognize  himself,  obliterates  the  pecu- 
liar point  of  the  expression.  It  allows,  too,  of  its 
application  to  the  relation  of  one  man  to  another. 
Tlie  opposite  (or  converse)  here  spoken  of,  depends 
not  npon  any  ;/',  or  casual  condition.  What  is  meant 
by  this  obhteration  becomes  evident  farther  on. 
The  primary  thing  (he  seems  to  think)  is  to  provide 
a  help  for  man  in  his  vocation-destiny  ;  but  then  there 
comes  also  into  view  the  possibility  that  he  may 
transgress  the  command  of  God,  iind  die  the  death, 
in  which  case  the  aim  of  the  creation  would  be  ren- 
dered vain.  How  suspicious  this  !  the  making  the 
motive  for  the  creation  of  the  woman  to  be  this  fu- 
ture jiossible  cventuahty — especially  since  Eve  herself 
it  is  who  realizes  that  possibility.  Moreover,  De- 
litzsch means  that  Adam  would  then,  as  the  second 
seduced,  have  been  rather  the  object  of  the  divine 
compassion  (but  Eve,  the  first  seduced,  what  of  her  !), 
and  finally  leaves  us  to  conclude  that  it  does  not 
mean :  I  will  make  one  like  to  him  that  he  may 
propagate  his  race.  But  see  ch.  i.  28,  where  the 
theosopliic  deriving  of  the  propagation  of  the  race 
from  tiie  eventuality  of  the  fall  is  clear,  and  without 
reserve,  and  forever  cut  off.  When  there  is  given  to 
^3:^  the  sense  to  be  conl'orinable,  or  correspondent 
(see  Knobel),  it  does  not  bring  out  the  emphasis  of 
the  word,  in  this  place,  according  to  the  oii^^inal  im- 
port of  the  root  15!;  although,  on  the  other  side, 
the  sensual  meaning,  antcriora,  i.  c,  pttdevda  (Selud- 
tcns,  and  others),  can  only  lie  regarded  as  a  ciun^o 
exaggeration  of  tlie  expression. — Ver.  10.  And  out 
of  the  ground  the  Lord  God  formed  every 
boast  of  the  field. — Ubviou,-ly  iloes  the  represcnia- 
tion  that  lollows  serve  as  an  introductioti  to  (he 
representation  of  the  creation  of  the  woman  ;  that  is, 
the  order  <ib»erved  in  mentioning  the  crealing  of  the 
beasts  is  deteiinined  by  a  motive  not  at  all  chrono- 
logical, but  lookitig  only  to  the  fact  itself.  But  in 
what  could  this  motive  lie  ?  In  bringing  the  beasts 
before  hinj,  was  there  Bomcthing  of  a  purpose  in  the 
Creator  to   awaken   in  man  a  consciousness  of  the 


need  of  some  help  of  kindred  birth  to  Mmself  ?  Thu 
is  the  supposition  of  Michaelis  and  Rosenmjller. 
Delitzsch  and  Keil  have  something  of  the  eamt 
thought  (p.  48).  On  the  other  hanil,  it  is  the  sup 
position  of  Jacob  Bohme  and  other  theosophists  that 
from  looking  at  the  beasts  in  p;iirs,  there  was  awak- 
ened a  sinfiil  desire  in  the  as  yet  androgynic  Adam 
These  wild  phantasies  (Mi/st.  Mag.  p.  lli;)  have  yet 
been  able  to  influence  the  latest  representations  of 
the  paradisaical  rehitions.  Bohme's  views  of  the  sex- 
ual relations  are  perfectly  abominable.  It  has  been 
maintained  that  in  the  first  chapter  the  creation  of 
the  stars  is  laid  on  the  fourth  creative  day  for  the 
purpose  of  counteracting  the  heathen  «tar-worship ; 
since  the  stars,  or  heavenly  bodies,  are  brought  in  aa 
conditioned  by  the  preceding  creations,  especially 
that  of  light.  In  analogy  with  this  view,  and  in 
opposition  to  the  animal-worship  of  the  heathen- 
world,  would  the  passage  before  us  represent  the 
beasts  as  creations  subordinate  to  man  :  in  the  first 
place,  because  man  had  to  give  them  name,«,  and 
secondly,  because  among  them  all  he  found  nothing 
of  hke  birth  with  himself,  to  say  nothing  of  imy 
superiority.  At  all  events,  lor  the  Oriental  mind,  tl  e 
pa.ssage  presents  a  very  significant  elevation  of  the 
woman,  as  human,  over  the  lower  animal-world,  and 
her  equality  of  birth  with  the  man.  It  is  no  real 
difference,  as  Knobel  holds  it  is,  that  here  the  Crea- 
tor forms  the  beasts  out  of  the  ground,  whilst  in  the 
first  chapter  they  come  forth  (and  yet  in  eonsetiuence 
of  the  creative  word)  from  the  earth.  Creating  and 
forming  are  just  different  points  of  view  of  the  same 
conception.  The  apparent  difference  proceeds  partly 
fiom  this,  that  here  we  have  the  more  definite,  namely 
the  forming  of  the  beasts  out  of  the  earth.  Tlu 
beasts  of  the  field ;  taken  here  in  the  compreliensiv 
sense — the  wild  and  tlie  tame. — And  every  fowl 
of  the  air  (the  heavens). — The  fish  of  the  sea  and 
the  reptiles  are  passed  over.  Keil  finds  the  ground 
of  it  in  this,  that  both  classes,  the  beasts  of  the  field 
and  the  birds  of  heaven,  are  like  men  in  being  formed 
out  of  the  earth,  and,  therefore,  stand  to  him  in  nearer 
relation  than  the  water-animals  and  the  reptiles. 
But  the  earthy  matter  is  found  also  in  the  two  last, 
although  it  may  not  be  without  meaning  that  both 
the  classes  here  preferred  were  formed  out  of  the 
adamah.  More  to  the  purpose  is  the  second  ground 
mentioned  by  Keil,  that  "God  brought  the  beasts  to 
Adam  to  show  him  the  creatures  that  had  been  or- 
dained to  his  service."  At  all  events,  the  domestic 
animals  are  of  these  two  classes.  It  is  specially  to 
be  considered,  moreover,  that  in  tliese  beasts  there 
is  already  a  more  distinct  pairing,  which  is  a  s)-mbol 
of  human  marriage;  especially  is  this  the  case  with 
the  birds.  Still  the  main  purpose  set  forth  is :  to 
see  how  he  would  name  them.  With  the  intuitive 
knowledge  of  the  beasts  there  follows  the  nannng  of 
them  ;  lor  speech  is  the  thought  outwardly  realized  • 
(on  tlie  essential  connection  of  thinking  and  speaking, 
see  Kkh.,  p.  47);  and  with  the  naming  coinmences 
the  dotninion.  Conscciuently  the  first  science  to 
which  (!od  introduces  man  is  the  science  of  nature; 
his  first  sijecch,  to  which  he  is  led  for  the  mention  of 
zoological  properties,  is  the  naming  of  the  animals. 
That  this  his  naming  was  an  actual  calling  out,  and 
that  the  assigned  domestic  animals  followed  his  call, 
lies  included,  as  matter  of  fact,  in  the  very  represen- 
tation itself.     From  this  centre  spreads  out  the  know- 

*  (For  a  very  able  and  a  very  full  discussion  of  thL 
primitive  naming — the  philosophy  and  the  theology  of  it— 
8i'C  Katji.en'8  Sprachverwirrunp,  pp.  90-106.— 1'.  L.I 


CHAP.    n.  4-26. 


20S 


tedge  of  man  over  all  nature. — ^Ter.  20.  And  the 
man  gave  names. — Here  the  cattle  have  the  first 
place  in  tlie  selection,  because  their  place,  in  the 
future,  is  next  to  man. — But  for  Adam. — We  do  not 
translate  for  man,  since  the  principal  thing  here  is 
the  care  for  the  individual  naan,  for  Adam.  The  new 
knowledge  satisfied  his  need  but  not  his  heart. — Ver. 
21.  A  deep  sleep  to  fall. — nr'n'in  ,  a  deep  sleep, 
in  which  the  consciousness  of  the  outer  world,  and 
of  his  own  inward  life,  is  wholly  gone.  "Sleep,  in 
and  of  itself,  is  ordained  for  the  divinely  created 
human  nature,  and  is  as  necessary  for  man,  as  a 
creature  of  earth,  as  the  change  of  day  and  night  for 
the  universal  earthly  nature.  But  this  deep  sleep  is 
different  from  natural  sleep,  and  God  causes  it  to  fall 
upon  man  in  the  day-time,  in  order  that  out  of  him 
he  might  create  the  woman."  Keil.  Thereto  the 
remark  of  Ziegler:  "Everything  out  of  which  some 
new  thing  is  to  come,  sinks  down  before  the  event 
into  such  a  deep  sleep  "  In  fact,  this  preparation 
for  a  new  being  suggests  to  our  minds  the  preceding 
creative  evening.  In  Job  iv.  13.  maT^n  denotes  a 
deep  sleep  in  which  a  dream-vision  (a  clairvoyant  or 
seeing  dream)  unfolds  itself.  On  this  account,  prob- 
ably, have  some  interpreters  tliought  that  here  also 
there  was  intended  an  ecstasy  or  vision. — And  took 
one  of  his  ribs. — According  to  BiJhme,  man  had 
lost  the  magical  propagation  (of  which  he  was  capa- 
ble by  means  of  his  androgynio  nature),  through  his 
longing  in  sleep  (the  forty-days'  sleep  of  the  tempta- 
tion) for  the  sexual  contrast,  and  that  the  woman 
proceeded  from  him  not  in  consequence  of  a  creative 
act,  but  by  means  of  the  divine  fiat  remaining  in 
Adam  ;  because  God  saw  that  now  he  must  have  the 
object  of  his  desire,  since  he  could  no  more  propa- 
gate himself  magically.  The  confident  theosophist 
here  becomes  Moses'  tutor  (p.  111).  According  to 
Hoflmann,  God  must  have  made  the  wom:in  not  out 
of  parts  of  man's  breast,  but  out  of  his  abdomen, 
where  there  might  be  found  a  portion  of  the  body 
capable  of  being  lost.  Keil  strives  in  a  manner 
worthy  of  acknowledgment  to  express  himself  fairly 
in  respect  to  these  fantasies  (p.  49).  As  in  them- 
selves they  wrong  not  only  the  scriptural  text,  her- 
meneutics,  and  reason,  but  also  the  moral  feeling,  so 
are  they  still  more  strange  through  their  combination 
with  the  consequences  of  the  fall.  On  the  other 
hand,  Delitzsch  finds  something  of  an  ideal  human  in 
the  manner  and  way  of  the  woman's  creation  (p. 
160).  Still  as  to  the  further  formation,  or  restora- 
tion of  Adam,  it  is  not  perhaps  to  be  undei'stood  that 
"  he  closed  the  cavity  that  was  made  by  putting  flesh 
in  the  place  of  the  rib  that  was  taken  away,"  but 
rather,  witli  De  Wette,  "  he  closed  the  flesh  in  its 
place."  In  respect  to  the  literal  conception,  the 
question  must  still  arise.  Whence  could  such  flesh 
nave  been  taken?  But  it  is  just  this  filling  from 
without,  by  which  that  vacuity,  or  that  want,  which 
was  ordained  to  man,  is  removed.  Delitzsch  lays 
stress  upon  this,  that  Adam  must  have  been  already 
complete  as  man  before  Eve  was  taken  from  him. 
But  thereby  the  symbohcal  side  of  the  representation 
is  marred.  So  far  as  the  fact  is  concerned,  it  is  sat- 
isfied by  recognizing  that  the  sexual  contrast  is  first 
called  into  being  in  the  way  of  the  unfolding  of  the 
first  human  form.  This  fact,  on  its  physical  side,  is 
ever  reflected  in  the  child-world.  Delitzsch  pre- 
sents the  view  that  the  outward  form  of  Adam  was 
not  double-sexed.  "  To  speak  generally,  it  was 
without  sex.     In  its  most  refined  nature  Adam  had 

u 


the  sexual  contrast  in  himself.  With  ita  going  fortt 
from  the  unity  of  his  personality,  there  neces»arily 
connected  itself  that  configuration  which  was  de 
manded  for  the  then  commencing  sexual  life."  The 
expression  ;  he  built  (il3S),  indicates  the  farther  ma. 
ternal  appointment  of  the  woman  (from  n33 ,  to  build, 
comes  "i^,  ben,  a  son).  In  respect  to  the  wide-S|iread 
view  of  antiquity  concerning  the  sexual  unity  of  man, 
see  Knobel,  p.  35. — Ver.  22.  And  brought  her 
unto  the  man. — "In  the  passage  above  we  recog- 
nize God  as  the  first  teacher  of  language ;  here  he 
appears  as  the  first  bridesman ;  speech  is,  in  some 
respects,  emblematical  of  the  divine,  and  so,  too,  ii 
marriage."  Delitzsch. — Ver.  23.  This  is  now.- 
Literally :  this  once,  or  (his  time.  In  contrast  with 
the  long  missing  of  his  help,  he  finds  a/  lust  his  de* 
sire  realized.  She  it  is — or  this  is  it.  The  demon- 
strative pronoun  rKT  not  only  expresses,  by  ita 
threefold  repetition,  the  joyful  appropriation  of 
Adam,  but  also  serves  as  a  specific  feminine  indica- 
tion. He  immediately  recognizes  the  fact  that  she 
is  formed  out  of  his  being,  out  of  his  solidity  (hia 
bone),  out  of  his  sensibility  (his  flesh),  and  yet  hii 
counterpart;  therefore,  in  correspondence  with  the 
fact  of  her  derivation  from  him,  and  her  belonging  to 
him,  does  he  give  her  the  name  maness  (woman,  as 
the  old  Latin  has  it,  vira  from  vir).  It  is  not  exact- 
ly certain  that  the  woman  was  taken  from  iln'  leart- 
side:  nevertheless  it  is  a  probable  interproiaiion  of 
this  symboUcally  significant  narration.  At  all  events 
is  she  taken  out  of  his  breast,  and  not  out  of  the 
lower  part  of  his  body.  According  to  Knobel  it  is, 
because  she  stands  by  his  side  (Ps.  xlv.  10)  and  ia 
his  attendant,  his  companion,  and  his  helper.  The 
Hebrew  readily  expresses  the  conception  of  attend- 
ance through  such  phrases  as  at  hand,  by  the  side 
(Job  XV.  23  ;  xviii.  12),  vhy  mauj ,  to  be  a  compan- 
ion, a  friend  (Jer.  xx.  10). — Ver.  24.  Therefore 
shall  a  man. — The  question  arises  whether  this  ia 
something  farther  said,  and  to  be  understood  as 
Adam's  speech,  or  whether  it  is  the  remark  of  the 
narrator.  In  Matt.  xix.  5,  Christ  ciies  this  language 
as  the  word  of  God.  That,  however,  makes  no  dif- 
ference ;  since  Adam  may  utter  the  word  of  God  de- 
rived from  the  divine  fact,  as  well  as  the  narrator. 
It  seems  to  favor  the  idea  of  the  narrator's  speaking, 
that  he  so  often  inserts  his  remarks  with  an  "3-is 
(wherefore;  ch.  x  9;  see  Delitzsch).  On  this  ac- 
count Keil  decides  that  it  is  the  language  of  the  nar- 
rator, especially  since  it  is  spoken  of  father  and 
mother.  Delitzsch,  however,  insists  that  the  words 
must  be  taken  as  a  prophetic  or  divining  expression 
of  Adam  himself.  The  word  must  evidently  have 
the  significance  of  a  moral  lite-ordering  for  all 
humanity — a  meaning  which  results  from  this  expres- 
sion ?naness,  or  woman.  It  is,  therefore,  most  closely 
connected  with  what  precedes,  and  suits  better  here 
the  mouth  of  Adam  than  that  of  the  narrator. 
With  the  latter  it  would  have  been  merely  a  histori- 
cal remark,  with  which,  moreover,  the  future  tenss 
would  not  have  been  consistent.  In  the  mouth  of 
Adam  it  is  a  law  of  life  for  all  human  time,  and.  in- 
deed, of  such  a  nature  that  it  expresses,  at  the  same 
time,  a  feeling  of  self-denial  in  that  he  gives  to  hii 
children,  in  the  conclusion  of  marriage,  a  free  depar 
ture  from  the  ancestral  home.  It  is  evident  that 
here  all  the  fundamental  laws  of  the  marriage-life  are 
indicated.  1.  The  foundation  of  the  same,  the  sex- 
ual affinity;  2.  the  freedom  of  choice  (as  this  avails 


zio 


GENESIS,  OR   THE   FIRST   BOOK   OF   MOSES. 


also  for  the  wife  in  relation  to  the  recognition  of  the 
man,  and  the  free  departure  from  father  and  mother) ; 
M.  the  monogamic  form  of  marriage  and  its  original 
indissolubihty.  They  become  one  flesh — an  expres- 
sion which  does  indeed  include  the  sexual  connection, 
but,  as  something  lying  beyond  all  that,  it  expresses 
the  essent.al  unity  and  higher  wholeness  of  man  in 
man  and  wife.  4.  The  relativity  ot  tlie  departure 
Irom  father  and  mother;  the  first  relation  is  not 
taitn  away  by  the  second,  but  only  m:ide  snViordi- 
nate  to  it ;  it  .supposes  the  relations  to  be  normal. — 
Ver.  2o  And  they  w^ere  both  naked. — "In  this 
view,  that  the  tirsL  men  went  naked,  all  other  anti- 
quity agrees  with  the  Hebrews,  e.  g.,  Plato  :  Politi- 
cu!s,'2~i'I\  Uioii.  Sic.  i.  8."  Knobel.  Expositions  of 
this  condition  of  nakedness  entirely  opposed  to  each 
other  are  found  in  Knobel  and  Delitzsch.  "They 
had,  thereibre,  in  the  beginning,  no  feeling  of  shame, 
and  none  of  that  moral  insight  to  the  beginning  of 
which  such  feehng  of  shame  belongs.  After  the 
eutRince  of  the  latter  they  made  themselves  aprons 
to  cover  their  shame  (ch.  iii.  7),  and  at  a  later  period 
they  were  furnished  with  clolliing  from  the  skins  of 
beasts.  People  wholly  uncultivated  go  perfectly 
naked,  those  that  are  somewhat  cultivated  have  par- 
tial coverings,  whilst  those  who  have  a  complete 
civilization  go  wholly  clothed.''  Knobel.  Un  the 
other  hand,  l3eliizsch :  "  Their  bodies  were  the  eloth- 
ng  of  their  inner  gloiy,  and  this  glory  (rightly  under- 
stood) was  the  clothing  of  thdr  naketlness."  And, 
finally,  Keil,  with  a  more  apt  conception  of  the  case: 
"  Their  bodies  were  made  holy  through  the  spirit  that 
animated  them.  Shame  first  came  in  with  sin,  which 
took  away  the  normal  relation  of  the  spirit  to  the 
body,  begat  an  inclination  and  a  desire  in  conflict 
with  the  soul,  and  turned  the  holy  order  of  God  into 
Binful  enticement  and  the  lust  of  the  flesh."  In  the 
view  of  Knobel,  Grecian  art  must  be  accounted  a 
coarser  thing  than  many  a  crude  mythological  repre- 
sentation. But  as  the  first  men  must  be  distinguish- 
ed from  mere  naked  savages,  so  also  are  they  not 
to  be  regarded,  according  to  a  Jewish  Midrash  cited 
by  Delitzsch,  as  something  transparent  or  luminous 
"  which  the  clouds  of  glory  must  have  overshadow- 
ed." Nakedness  is  here  the  expression  of  perfect 
iimocence,  which,  in  its  ingenuousness,  elevates  the 
body  into  the  spiiilual  personality  as  ruled  by  it, 
whilst,  on  the  contrary,  the  feeling  of  shame  enters 
with  the  consciousness  of  opposition  between  spirit 
and  sensual  corporeity,  whilst  shame  itself  comes 
in  with  the  presentiment  and  the  actual  feeling  of 
guilt. 

[Note  o.n  the  Time-Succe.ssions  of  the  Sixth 
Dav  a.ni)  of  the  Euen-Life. — This  second  account, 
in  its  latter  part,  appears  to  be  an  enlargement,  or 
magnified  picture,  of  the  sixth  day.  Taking  it  in  its 
intrinsic  character,  or  apart  froiii  any  outside  diffi- 
culties of  science,  it  strongly  suggests  two  thoughts; 
First,  its  pictorial  aspect,  on  whicli  we  have  already 
■■welt  (Introd.  to  Gen.  i.  p.  153),  and,  secondly,  tliat 
the  events  liere  narrated,  or  jminted,  could  not  have 
been  regarded  by  the  narrator  liimsclf  as  all  taking 
place  in  their  conseiiueutial  nexus,  witliin  the  time 
of  a  Ijw  solar  hours,  or  the  latter  half  of  one  solar 
lay.  lie  could  not  .so  have  told  the  story  had  such 
1  view  bi>en  constantly  jiresent  to  his  own  mind. 
The  coiisisti-ncy  ol  impression  would  be  utterly  de- 
stroyed by  the  rajiiility.  Here  is  a  consecution  of 
ereuts  growing  regularly  out  of  each  other,  each  one 
preparing  the  way  for  what  follows.  Here  are  Ibrma- 
tfonii,  (growths,  seeming  natures,  conditioiiB  of   life. 


wants  growing  out  of  such  condition.^,  adaptations  1; 
such  wants,  preparations  for  such  adaptations,  ft 
course  of  disciphne  for  man,  a  development  of  know- 
ledge and  of  language  out  of  such  discipline,  the 
means  for  such  development,  a  strange  state  of  hu 
manity  called  a  trance  or  deep  sleep,  a  wondrous 
change  in  the  previous  human  nature  arising  out  of 
it — all  most  briefly  sketched,  but  all  there,  in  cohe- 
rent continuity.  Besides  this,  there  is  the  prepara- 
tion of  a  part  of  the  earth  for  the  new  inhabitants,  a 
state  of  conscious  innocence  without  shame,  imply- 
ing some  course  of  Ufe,  longer  or  shorter,  to  give  the 
representation  any  moral  significance — the  ordaining 
a  law  indicating  some  course  of  Ufe  according  to  it,  a 
divine  intercourse  and  teaching,  a  probation,  a  tempt- 
ation, and  a  fall  into  sin.  All  of  this,  at  least  down 
to  the  making  of  Paradise,  was  on  the  sixth  day,  and 
the  rest  in  consecutive  series  with  it.  Now  did  thif 
chain  of  events,  or  the  greater  part  of  them,  take 
place  in  the  afternoon  of  one  solar  day  V  It  is  not  a 
sufficient  answer  to  say  that  God's  almighty  power 
might  have  caused  such  a  rapid  shifting  of  scene. 
It  is  a  question  of  style,  of  consistency,  of  descriptive 
impres.-ion.  It  might  have  been  so ;  but  then  the 
aspect  given  of  causation,  of  series,  of  adaptation, 
would  be  but  a  show,  a  seeming.  It  would  be  an 
appearance  of  a  causation  without  that  consistent 
nexus  that  makes  it  easily  conceivable ;  it  would  be 
a  seeming  succession  without  that  proportion  of  ante, 
cedent  and  consequent  which  we  find  it  difficult  to 
separate  from  it ;  events,  great  events,  growmg  out 
of  each  other — so  treated — and  yet  without  any  real 
growth,  or  that  proportional  gradualness  without 
which  growth  has  no  true  meaning.  There  would 
seem  to  be  a  new  formation,  or  a  re-formatitjn  of  the 
animal  races  brought  into  the  picture — or  if  it  refers 
to  the  old,  a  modification  of  them  for  the  iustructiOD 
and  discipline  of  man.  They  are  to  be  the  means  of 
develojiing  his  powers  of  knowledge  and  of  speech. 
Through  their  unhkeness  to  himself  and  their  unfit- 
ness tor  rational  human  intercourse,  there  is  awaken- 
ed in  him  the  desire  for  higher  society.  And  then 
that  most  mysterious  trance-state  of  being,  in  which 
there  is  vaiied  from  him,  as  now  from  all  science, 
that  inetJable  transformation  out  of  which  comes  the 
duality  of  our  human  nature.  The  fact  is  told  us 
according  to  the  easiest  conception,  but  it  was  a 
trance-vision  to  Adam,  and  we  have  no  reason  to 
suppose  that  his  narrating  descendant  had  the  know- 
ledge of  it  in  any  revelation  more  objective  than  was 
given  to  his  ancestor.  Adam  had  longed  for  some  one 
like  himself,  inspired  from  above,  and  lifted  out  ol 
the  surrounding  anunalily,  yet  sharing  with  him  the 
earthly  nature.  The  language  asciibed  tu  him  shows 
the  vehemence  of  his  desire,  the  deferring  of  hie 
hope,  and  the  patience  of  his  waiting:  C"5n  rST  , 
dii:siital,  this  now,  ipsa  tandem — there  Ls  an  intense 
significance  in  this  small  Hebrew  p:irticle — come  at 
laxt,  bone  of  my  bone,  and  flesh  of  my  flesh.  Three 
times  does  he  repeat  this  feminine  rsT  (see  De- 
litzsch, p.  161).  Bone  of  my  bone: — can  we  doubt 
as  to  the  origin  of  the  peculiar  symbolism  in  which 
the  narrative  is  clothed  ?  His  want  was  satisfied, 
and  the  vivid  picture  of  his  dream  becomes  the  lan- 
guage, the  only  possilde  language,  jierhaps,  of  a  di- 
vine work  which  no  merely  human  speech  could  ade- 
([uately  set  forth — one  of  the  deej)  mysteries  of  God. 
it,self  shadowing  forth  the  still  deeper  mysteries  o( 
the  Incarnation  and  the  Church. 

Similar  suggestions  of  time  present  tucmselves  ii 


CHAP.   II.  *-'io. 


•21 


»hat  is  said  of  tlie  planting  of  Paradise :  And  the 
Lord  God  caused  to  grow,  etc.  Did  the  great  trees 
grow  in  the  same  time  with  the  herb  and  the  flower  ? 
Confine  it  all  to  a  few  hours  and  the  difference  is  as 
nothing ;  vet  giowth,  without  proportion  according 
to  the  natures  or  products  grown,  is  in  itself  both 
conceptioniess  to  the  sense  and  idealess  to  the  reason. 
We  may  conceive  it,  however,  from  a  picture,  or  a 
vision,  and  such  a  mode  of  representation,  therefore. 
oa  appearing  in  the  style,  is  one  of  the  strongest  crit- 
ical arguments  for  llie  vision-theory  of  the  creative 
revelation.  It  is  perfectly  consistent,  too,  for  in  the 
subjective  deUneatiou  time  is  given  in  perspective. 
But  the  grouping  shows  that  the  great  things  repre- 
sented could  not  have  been  thus,  unlfss  the  picture 
itself  be  but  a  phantasy,  or  phantasmagoria,  nut 
supernatural  or  contranatural  merely,  but  wholly  un- 
natural, according  to  any  conceptions  our  human 
faculties  can  form  of  time,  succession,  cause,  and 
effect.  Great  truths,  great  facts,  incfliible  truths,  in- 
effable facts,  are  doubtless  set  forth.  We  do  not 
abate  one  iota  of  their  greatness,  their  wonderful n ess, 
by  supposmg  such  a  mode  of  representation.  It  is 
not  an  accommodation  to  a  rude  and  early  age,  but 
the  best  language  for  every  age.  How  trifling  the 
conceit  that  our  science  coiUd  have  fuinished  any 
better !  Her  field  is  induction,  and,  by  this  creeping 
process,  though  she  may  travel  far  relatively,  she  can 
never  ascend  to  the  great  facts  of  origin  that  belong 
to  the  supernatural  plane.  Her  language  will  ever 
be  more  or  less  incorrect ;  and,  therefore,  a  divine 
revelation  cannot  use  it,  since  such  use  would  be  an 
endorsement  of  its  absolute  verity.  The  simpler  and 
more  universal  language  of  the  Scripture  may  be  in- 
adequate, as  all  language  must  be ;  it  may  fall  short; 
but  it  points  in  the  right  direction.  Though  giving 
us  only  the  great  steps  in  the  process,  it  secures 
that  essential  faith  in  the  transcendent  divine  work- 
ing, which  science — our  science,  or  the  science  of 
ages  hence — might  only  be  in  danger,  to  say  the 
least,  of  darkening.  It  saves  us  from  those  trifling 
things  commonly  called  reconciliations  of  revelation 
with  science,  and  which  the  next  science  is  almost 
sure  to  imreconcile.  It  does  so  by  placing  the  mind 
on  a  wholly  different  plane,  giving  us  simple  though 
grand  conceptions  as  the  vehicle  of  great  ideas  and 
great  facts  of  origin  in  themselves  no  more  accessible 
to  the  most  cultivated  than  to  the  lowliest  minds. 
There  is  an  awful  sublimity  in  this  Mosaic  account  of 
the  origin  of  the  world  and  man,  and  that,  too,  whe- 
ther we  regard  it  as  inspired  Scripture  or  the  grand- 
est picture  ever  conceived  by  human  genius.  To 
those  who  cannot,  or  who  do  not,  thus  appreciate  it, 
it  matters  little  what  mode  of  interpretation  is  adopt- 
ed— whether  it  be  one  of  the  so-culled  reconciliations, 
or  the  crude  dogmatism  that  calls  itself  literal  because 
it  chooses  to  talie  on  the  narrowest  scale  a  language 
so  suggestive  of  vast  times  and  ineffable  causaUties. 
— T.  L.1 


DOCTRINAI,  ANTD   ETHICAL. 

1.  In  respect  to  the  opposition  between  this  sec- 
tion and  the  preceding,  see  the  Exegetical  and  Crit- 
cal  N  otes  of  the  former.  It  must  be  very  clear  that 
Ji  the  present  section  the  chronological  order  stands 
in  the  iiackgrouud,  whilst,  on  the  contrary,  the  sym- 
boUcal  presents  itself  in  a  more  signiticaut  degree. 

2.  The  present  section  is  distinguished  by  the 
aanii»  .lehnirah-Klnhini :  The  meaning  is,  that  Jehovah, 


the  Covenant-God  of  His  people,  is  also  the  God  ol 
all  worlds,  the  Lord  of  uU  creatures,  who  made  Adaa 
for  His  Brst  Covenant-chilu,  and  appointed  him  Hil 
vicegerent  in  this  dominion.  Adam  is  the  princej>s, 
and  so  the  ideal  prius  of  the  ereaturely  world.  This 
point,  of  the  Covenant  of  God  with  Adam,  ajipears  in 
Cocceius  as  the  Ibundation  of  the  federal  theology. 
With  Schleiermacher,  again,  it  is  modified  into  tha 
representation  of  a  religiousness  overlying  the  con 
trast  of  sin  and  mercy. 

3.  Nature  presupposes  man,  if  it  would  be  pre- 
vented from  running  wild.  Only  in  man,  through 
him,  and  with  him,  can  it  find  its  glorious  transforma- 
tion. Therefore  was  man  also,  in  his  integrity,  the 
presupposing  of  nature  in  her  integrity ;  his  religioua 
and  moral  destiny  is  the  condition  of  her  higher  des- 
tiny, his  ciillus  the  foundation  of  her  culture.  In 
pure  nature,  moreover,  are  the  nobler  plants  as  well 
as  the  nobler  animals  to  be  regarded  as  in  a  special 
sense  an  appurtenance  of  man ;  in  a  special  measure, 
tlierefore,  are  they  conditioned  in  their  being  and 
well-being,  by  his  being  and  well-being.  Whatever, 
too,  there  might  have  been  befoi-e  man,  it  was  still 
as  though  it  were  not,  so  long  as  it  found  not  in  him 
its  cosmical  destiny.  It  was  all  an  enigma;  the 
solution  was  first  to  be  found  in  man, 

4.  The  moistening  of  the  earth's  soil  bef'ire  the 
creation  of  man  poiuts  to  the  sh.ire  of  the  nj,ters  in 
the  ereaturely  formations  (and  sustenance),  especially 
the  human.  Through  the  observation  of  this  camt 
Thales  by  Ids  system. 

5.  The  creation  of  man.  It  is  rightly  regarded 
as  an  entirely  new  creative  act,*  and,  indeed,  as  the 
very  highest.  And  yet  it  is  a  falsely  literal  view  of 
thi^  anthropomorphic  and  symbolical  representation, 
when  in  this  act  of  God  we  are  led  to  regard  the 
earthly  nature  as  wholly  passive.  Rather  does  this 
act,  in  its  truest  realization,  presuppose  the  highest 
excitation  and  effort  of  the  earth — we  may  even  say 


*  [This  is  doubtless  true  of  that  decisive  act  of  God 
(whetiier  the  inspir.ition,  or  the  image,  or  botli)  tliat  in 
a  moment  constituted  the  first  man,  and  the  species  homo, 
which,  a  moment  before,  was  not.  Bui  this  does  not  ex- 
clude the  idea  that  the  human  physical  was  connected  with 
the  previous  natxn-e,  or  natures,  and  was  brought  out  of 
them.  That  is,  it  was  made  from  the  earth  in  the  widest 
signification  of  the  tei-m.  That  it  was  not  a  mere  phistio 
shaping,  or  outward  mechanical  structure,  is  implied  in 
what  Lange  says  just  below  in  respect  to  the  non-passivity 
of  the  eai-tb.  't  here  are  immense  diificulties  connected  with 
the  idea  of  an  outward  Promethean  image,  a  dead  organiza- 
tion which,  although  having  the  appeaiance,  is  really  nc 
organization  at  all  in  the  strict  sense  of  the  word,  any  more 
than  the  marble  statue  or  the  waxen  image.  No  one  sup- 
poses that  the  making  of  the  human  body  was  an  immediate 
cftaking  dc  nihiio.  It  was  made  from  earth,  and  this  earth 
already  had  its  nature  according  to  its  varieties  ol  carbon, 
rin-ogen,  etc.,  and  these,  as  natures,  connected  with  other 
natures,  entered  into  the  human  body.  If  it  is  not  a  crea- 
tion de  nrtiJo,  which  is  expressly  contrary  to  the  language 
of  the  accoimt,  we  must  suppose  a  connection  with  nature 
to  a  certain  extent.  What  difficulty  or  danger,  then,  in 
giving  to  the  phrase  "from  the  earth,"  the  widest  sense 
consistent  with  the  idea  of  man's  having  an  earthly  as  weL 
as  a  heavenly  origin!  It  is  this  latter  idea,  and  the  higher 
psychology  connected  with  it,  that  liunishes  to  the  faith  itl 
shield  against  all  mere  theories  of  development  that  may 
proceed,  with  weaker  or  stronger  evidence,  from  a  natural- 
izing science.  From  the  one' thus  first  inspired,  and  con- 
stituted hf'mo,  came  all  humanity— (/le  one  humanity,  As  « 
transmission  of  that  one  inspii-ation  and  that  one  spiritual 
image  (see  Remarks,  Introduction  to  the  First  Chapter  of 
Genesis,  p.  156).  Even  on  this  view,  however,  the  human 
body  did  not  precede  the  human  soul,  as  Lange  observes  in 
what  follows ;  since,  whatever  may  have  been  the  precedenl 
causation,  it  was  not  a  human  body,  any  more  than  it  was  » 
human  soul,  before  that  decisive  man-creating,  man-consti 
tuting  act  which  m.ade  the  species,  or  the  specific  chaiactbr 
of  both.-T.  L.l 


212 


GENESIS,  OR  THE  FIRST  BOOK   OK   MOSES 


with  Stoffens,  its  animation.  The  representation  has 
for  its  leading  fundamental  idea:  Man  the  prime 
tiling  of  the  eaithlv  creation ;  not  that  it  can  or 
ought  to  be  carried  out  into  its  philosophical  conse- 
quences, for  then  man  must  liave  been  introduced 
before  tlie  earth-soil,  and  the  formation  of  his  Ijody 
must  liave  been  before  the  creation  of  his  sotil.  On 
this  account  we  are  not  authorized  to  assign  separate- 
ly the  formation  of  the  bodv  and  of  the  soul  to  two 
acts  following  each  other  in  a  temporal  series — as 
was  held  in  some  respects  by  the  Gnostic  Satumi- 
nus. 

6.  The  anthropological,  physiological,  and  psy- 
chological ideas  of  the  passage.  Compare  the  writings 
before  cited :  Von  Roos,  Zeller,  Beck,  Delitzsch, 
Yon  Rudolf,  and  others.  Before  all  things  does  the 
passage  affirm  that  man  became  an  indissoluble,  that 
is,  a  creatively  established,  unity — a  liring  soul  pro- 
ceeding out  of  the  contrast,  or  tlie  duality,  of  the  dust 
of  the  earth,  on  the  one  side,  and  the  divine  breath  of 
life  on  the  other  (nis'i::),  and  that  these  were  the  sub- 
stances out  of  which  he  was  formed.  He  is,  in  his 
one  total  appearing,  a  living  soul ;  that  is,  the  body 
too,  in  this  human  constitution,  is  only  a  special 
ground-form  of  the  whole  man,  as  the  divine  breath 
of  life,  on  its  side,  is  the  ground-principle  of  the 
whole  man.  Spirit  and  body  are  joined  together 
with  the  soul.  These  three  are  mutually  inseparable, 
and  they  together  make  the  individualized  unity  of 
man.  To  this  extent  may  we  deny  that  man  consists 
alone  of  body  and  soul.  He  is  always,  and  at  any 
moment,  body,  soul,  and  spirit;  though  the  outer 
form  of  the  body  may,  by  death,  be  loosed  from  its 
life,  and  the  spirit,  by  siu,  may  smk  into  a  latent 
state  (see  1  Cor.  xv.  44 ;  Lange's  "  Dogmatics,"  p. 
1243).  As  man,  in  respect  to  his  inner  Ufe,  is  not 
divided  into  feeling,  intelligence,  and  will,  but  is 
present  in  each  of  these  ground-forms  as  the  entire 
man,  so  also  is  he  ever  the  entire  man  in  respect  to 
his  outer  or  concrete  life  ;  as  body  he  is  related  to  his 
earthly  appearing,  and  to  the  sphere  of  such  a]jpear- 
ing ;  as  spirit,  in  the  relation  of  his  principial  unity 
to  his  unitary  ground,  he  is  related  to  God  and  divine 
things ;  as  soul,  or  essential  form  and  life,  he  is  re- 
lated to  the  world  of  souls  and  the  life  of  the  wliole 
universe.  Man  is  a  one  with  himself:  individuality 
in  his  singleness,  personaUty  in  his  universalness, 
subjectivity  in  the  mode  and  way  of  mediating  be- 
tween his  singleness  and  his  universal  relation. 
And  so  far  is  the  passage  atomic,  as  it  represents 
man  as  becoming  a  living  soul  (monade)  through  the 
highest  and  most  intensive  creative  act  of  God. 

In  rel'erence  to  the  essential  elements  and  rela- 
tions of  human  life,  however,  it  is  predominantly 
dichotomic,  as  other  places  of  Holy  Writ  (Ecclesiastes 
xii.  7  ;  .Matt.  x.  2>i)  distinctly  represent. 

Concerning  the  relation  of  the  corporeity  of  man 
to  the  earthly  nature,  compare  Schubekt's  "History 
'•f  the  Soul,"  g  10.  The  constituents  of  the  animal 
body :  Calcareous  earth  (bone),  nitrogen,  oxygen, 
hydrogen,  oxygen  gas,  iron  (in  the  blood),  sulphur, 
|)hosi)l]oru3  (in  the  nerves),  silica  (in  the  teeth),  and, 
■ondjined  witli  this,  fluoric  acid. 

In  respect  to  the  spiritual  nature  of  man  as  akin 
l(v  God,  compare  Gen.  iii.  6 ;  Matt.  xxii.  32 ;  Jer. 
xxxi.  3 ;  Luke  xv.  11;  John  i.  49 ;  Acts  xvii.  28, 
29;  Rom.  vUi.  IB;  2  Pet.  i.  4  ;  Rev.  i.  6 ;  u.  17, 
and  other  places. — Delitzsch  disputes  against  the 
supposition  that  theie  is  in  man  an  uncreated  divine 
■p.  144);    for  the  word   K'^:''!  ,  ch.  i.  27,  embraces, 


he  says,  the  essential  being  of  the  entire  man.  Oj 
the  man,  certainly,  as  a  whole,  but  is  it  so  especially 
of  his  spiritual  nature  ?  Is  man,  moreover,  as  an 
eternal  uidividual  thought  of  (iod,  by  virtue  of  his 
election  in  Christ,  a  thought  in  some  way  created  f 
We  cannot  say  that  God  has  created  the  thought  oi 
his  love.  The  older  theology  was  very  much  afraid 
of  the  idea  of  emanation.  If  God  imparted  anythine 
to  man  from  his  own  being,  it  meant  either  that  God 
must  have  given  away  some  of  His  own  being,  or 
that  something  still  of  His  being  cotild  have  sinned 
in  man.  We  must,  by  ,\U  means,  avoid  both  repre- 
sentations as  we  must  generally  do  in  respect  to 
every  emanation-view.  But  does  there  follow  from 
this  the  pure  creatureliness  of  the  human  spirit — that 
is,  of  its  God-likeness  (or  that  in  it  called  divine,  oi 
which  is  supposed  to  have  come  from  God)?  Or  i» 
it  only,  as  Delitzsch  says,  the  itvotj  of  the  irrtC^a  (the 
breathing  of  the  Spirit)  ?  Still  it  is  a  iri/tG^a,  a  hu 
man  spirit.  And  certainly  tliis  needs  the  spirit  of 
God  for  its  well-being — for  its  own  life  (see  1  Cor.  ii 
14;  Jude  19).  The  mere  existence  of  the  humai 
soul  does  not  fail  from  the  fact  of  its  unspiritualness 
(the  want  of  the  higher  spirituality,  or  its  sensuality 
Delitzsch  touches  upon  the  true  relation  when  he 
says,  "a  creative  word,  although  of  a  divine  being,  is 
not  the  Logos  clothed  with  the  eternal  being  of  thi 
Father."  Yet  still  does  the  decree  concerning  hu 
manity  embrace  in  Christ  the  individual  elect.  Be 
tween  the  emanation-representations,  on  the  one 
side,  and  the  pure  creatureliness  on  the  other,  lies  the 
conception  of  the  free  impartation  of  life  in  the  mys 
tery  of  the  quickening:  life  from  Ih'e,  light  fron 
Ught,  spirit  from  spirit.  Man  may  be  begotten  of 
God  by  the  seed  of  the  new  birth,  which  is  the  word 
of  God ;  and  when  we  take  this  as  the  basis  of  our 
behef  that  he  can  receive  the  J/olg  Spirit,  we  cannot 
deny  that  original  state  of  man  which  corresponds 
to  it. 

But  the  passage  contains  already  the  germ  of  a 
trichotomy-body,  soul,  and  spirit,  which  impliedly 
pervades  the  Holy  Scripture,  and  is  most  expressly 
set  forth  1  Thess.  v.  23;  Hub  iv.  12  (see  Lance's 
"  Dogmatics,"  p.  307).  A  similar  trichotomy,  as  is 
well  known,  is  found  in  the  writings  of  the  Platonists, 
and  so,  too,  in  connection  with  biblical  doctrines  and 
Platonic  ideas,  among  the  oldest  church-fathers. 
This  continued,  until  through  the  heresy  of  Apolli- 
naris,  the  trichotomy  became  suspected,  and  in  the 
following  time  of  the  middle  ages,  gave  place  to  the 
mere  popular  dichotomy.  In  modern  times,  again, 
in  connection  with  a  deeper  study  of  psychology, 
trichotomic  views  presented  themselves.  It  must 
herewith  be  remarked  that  the  dichotomy,  when 
simply  held,  is  no  more  in  contradiction  to  the 
trichotomy,  than  those  dual  places  of  Holy  Scripture 
in  which  only  God  and  His  Logos,  or  the  Wisdom 
or  the  Angel  of  the  Lord,  are  named,  contain  a  con- 
tradiction of  the  trinity.  The  triad  just  as  easily 
holds  together  for  a  dual  (soul  and  spirit  being  taken 
as  one)  as  for  a  monad.  Or  rather,  the  monad  re- 
solves itself  over  all,  first  into  a  duality,  then  into  a 
triad. 

That  the  spirit  is  the  principle  and  the  form  of 
unity  in  man — liis  derivation  from  God,  and  his  lela- 
tion  to  God — is  declared  in  Ecclesiastes  xii.  7.  It  is 
God  who  has  given  the  spirit.  In  like  manner  does 
the  same  text  of  the  Preacher  say  that  the  body  ii 
the  finishing  and  the  form  of  ajtpeariiig  for  man, 
showing  his  descent  from  the  earth,  and  his  relation 
to  the  earthly  sphere.     But  that  the  soul  is  the/om 


CHAP.  11.  4-i!B. 


'zn 


of  beinff  in  man,  the  configuration  and  the  form  of 
life,  his  descent  from  and  liis  reciprooal  relation  to 
Sie  whole  world,  is  declared  in  the  very  expression 
''  living  soul." 

The  C'^n  ntt'J3  (breath  of  lives),  as  the  divine 
principle  of  all  life,  imparted  to  man  an  individual 
divine  principle  of  life,  and  in  consequence  thereof  it 
became,  in  tne  whole,  a  living  soul,  and  in  the  vitali- 
iy,  or  vitalizing,  a  conscious  self-revealing  soul. 
Man,  as  related  to  the  eternal  and  the  divine,  is 
»/)>■'■  laar,  as  related  to  the  universe,  is  sotil ; 
^ao,  as  related  to  the  earth,  or  to  any  particular 
world-sphere  wherein  he  dwells,  is  bodi/.  Concerning 
the  relation  of  the  psychological  system  of  Delitzsch 
0  the  conception  of  Von  Rudloff,  see  "  Notice  of  Re- 
carkable  Writings,"  in  the  German  Periodical,  edited 
,y  Von  HoUenberg,  No.  3,  1869. 

For  the  various  defective  and  marring  statements 
respecting  the  triune  form  of  man's  being,  see 
Lange's  "  Dogmatics,"  p.  307.  Gnosticism  refuses 
to  regard  the  corporeity  as  belonging  to  the  essen- 
tial being  of  man  (so,  too,  the  Book  of  Wisdom,  ch. 
ix.  15).  Hegelianism  regards  the  soul  as  oidy  the 
band  that  connects  body  and  spirit.  Later  psychol- 
ogists and  theologians  (Heinroth,  Hofiftnann,  and 
others)  have  denied  to  man,  in  /limself,  a  spirit-being; 
he  has  spirit,  they  say,  only  so  far  as  the  spirit  of 
God  enlightens  him.  Beck  speiks  of  a  .spiritual 
power,  at  least,  as  belonging  to  the  human  soul.  It 
must  be  held  fa.st,  however,  that  man  could  not  re- 
ceive the  spirit  of  God  if  he  was  not  himself  a  spiT-it- 
ual  being  ("  were  not  the  eye  adapted  to  the  sun," 
etc.).  It  is,  at  all  events,  a  supposition  of  the  Scrip- 
ture, that  since  the  fall  the  spiritual  nature  is  bound 
in  the  natural  man,  and  does  not  come  to  its  actuali- 
ty (see  Jude  ver.  10;  Laxge's  "Dogmatics,"  p.  311). 
lu  relation,  however,  to  the  body  of  man,  we  must 
distinguish  between  his  ncofia,  the  organism,  and  his 
tiesh  ffap^,  the  material  merely,  the  filling  out  of  his 
appearance.  In  relation  to  his  soul,  we  must  distin- 
guish between  soul  as  the  animal  princi]>le  of  life, 
and  as  conscious  form  of  being.  In  relation  to  his 
spirit,  we  must  distinguisli  between  his  spiritual 
nature  and  the  element  of  the  spiritual  in  which  the 
jidividual  spirit  lives,  and  which  enters  into  it. 

7.  For  the  doctrine  of  the  divine  image,  see  the 
remarks  on  the  fiist  chapter.  For  what  belongs 
specially  to  the  immortahty  of  man,  see  the  title 
Literature  hs  above  given.  We  must  distinguish, 
however,  a  threefold  conception  of  immortaUty:  1. 
The  paradisaical  immortality  of  Adam ;  2.  the  onto- 
logical  immortality  of  human  nature ;  3.  the  religious 
ethical  immortality  which  is  shared  by  man  tlu'ough 
ais  communion  with  (Jod — the  life  in  its  deeper  signif- 
icance, or  the  eternal  life.  As  to  what  concerns  the 
immortality  of  Adam,  the  Scripture  supposes  that  he 
could  avoid  death  under  the  condition  of  continued 
QOi-mal  rectitude  in  the  strength  of  liis  communicm 
with  God,  or  that  he  might  fall  ijiio  death  through 
n"^normal  convluct  conlbrmable  to  his  connection 
with  the  earth.  But  the  Scripture  does  not  suppose 
that  mat>  could  have  remained  immortal  without  ob- 
jective conditionings  for  the  eternal  rene«';il  of  his 
life.  These  conditionings  are  embraced  in  the  sym- 
bol of  the  tree  of  life  (see  below).  There  is,  too,  the 
further  disclosure,  that  man,  in  the  case  of  the  con- 
firmation of  his  innocence,  must  undergo  a  meta- 
morphosis resembling  death,  and  yet  not  death,  in 
order  that  he  might  pass  out  of  his  first  physical 
Jtate  of  existence,  where  there  is  yet  a  possibility  of 


his  dying,  into  a  second  spiritual  state  of  exisleiicf 
which  is  raised  above  the  sphere  of  death.  Thii 
appears  from  the  translation  of  Enoch,  in  connectioi 
with  the  long  enduring  of  the  Macrobii  (tlie  earl} 
loug-living  antediluvian  patriarchs),  from  the  trans- 
lation of  Elias,  and,  above  all,  from  the  glorified  form 
of  Christ  after  his  resurrection.  It  appears,  too, 
from  the  passage,  2  Cor.  v.  2,  3  (see  Langk's  "Dog- 
matics," p.  318),  and  from  the  doctrine  of  the  apos- 
tles respecting  the  transformation  of  Christians  who 
should  be  living  at  the  end  of  the  world  (1  Cor.  x\.). 
The  form  of  death  that  proceeds  from  sin  had  op- 
posed itself  to  this  tendency  of  man  to  transforma- 
tion— had  changed  and  subverted  it.  In  respect  to 
the  various  ecclesiastical  views  of  the  original  immor- 
tahty, compare  Winkk:  "Comparative  Representa- 
tion," p.  4i).  2.  The  ontological  uumortality  of  man. 
At  the  bottom  of  the  wide-spread  prejudgment  that  the 
Mosaic  books,  as  also  the  Old  Testament  generally  in 
its  first  periods,  did  not  teach  the  doctrine  of  a  per 
sonal  immortality,  lie  the  following  misunderstand 
inis  :  1.  In  various  ways  was  the  ontological  supposi- 
tion of  the  imperishable  continuance  of  man  which 
pervades  the  whole  Old  Testament  (namely,  in  the 
doctrines  of  Sheol,  of  the  Rephaim  in  Sheol,  of  the 
conscious  condition,  and  in  the  expressions  lor  life, 
in  Sheol),  confounded  with  the  doctrine  of  the  ethical 
eternal  life.  This  has  also  occurred  to  one  of  the 
latest  writers  on  the  subject  before  us  (H.  Scucltz; 
"The  Presuppositions  of  the  Chiislian  Doctrine  of 
Immortality,"  Gottingen,  1S61J.  As  we  must  distin- 
guish, however,  between  the  conceptions  of  tlie 
ph\  sical  and  the  ethical  life  in  the  Scriptures  (a  fife 
without  God  no  life,  but  death ),  and  between  the 
conceptions  of  the  physical  and  the  ethical  death  (a 
death  without  the  sting  of  conscious  guilt  no  death), 
so  also  must  we  distinguish  between  the  conceptions 
of  the  physical  and  the  ethical  immortality.  Although 
the  Scripture  does  not  acknowledge  the  physical, 
without  the  ethical,  as  the  true  immortality,  still  it 
denotes  it  as  continuous  hidividual  existence  \\\t\\  the 
two  attributes  of  consciousness  and  imperishability 
(Is.  Ixvi.  2i ;  Rev.  xiv.  11).  2.  The  pathetic  and 
poetical  expressions  for  the  mimrnful  condition  in 
Slieol  have  been  regarded  purely  as  dogmas,  without 
calling  to  mind  that  there  are  praises  of  the  rest  in 
Sheol  of  a  directly  opposite  character  (as  in  Job  iii. ), 
and  that,  in  like  manner,  the  dogma  of  the  perfect 
nothingness  of  the  present  worldly  life  may  lie  de- 
duced from  many  of  the  songs  of  the  Church.  3. 
The  fact  has  been  overlooked  that  the  immortality 
of  the  soul  is  just  as  distinctly  a  supposition  of  the 
Old  Testament  as  the  existence  of  God,  and  that  on 
this  account  neither  article  is  expressly  taught,  but 
only  appears  in  language  on  occasions  which  call  it 
out,  ami  then  wholly  as  something  thus  presupposed. 
4.  Xo  distinction  has  been  made  between  the  first 
germ-form  which  is  peculiar  to  this  doctrine,  as  it  id 
to  most  others  in  the  earlier  books  of  the  t)ld  Testa- 
ment, and  its  later  development ;  and,  therefore,  too. 
has  there  been  no  distinction  made  between  the  rami- 
fying ontological  definitives  (such  as  Sheol,  Rephaiir, 
appearings  of  the  dead,  awakenings  of  the  dead, 
questionings  of  the  dead),  the  ethical  detiiutives 
(such  as  covenant  with  God,  confidence  in  lioJ)  and 
the  synthetic,  out  of  which  the  doctrine  of  the  resur. 
rection  gradually  came  forth  (such  as  tlie  tree  of  life, 
the  translations  of  Enoch  and  Elijah,  together  with 
the  doctrine  of  the  resurrection  that  prevailed  in  the 
prophetic  period).  Still  less  has  it  been  considered 
how  gradually  Sheol  came  to  be  regarded  as  a  plac« 


214 


GENESIS,  OR   THE   FIRST   BOOR   OF  MOSES. 


if  life,  how  gradually  the  shades  come  to  form  two 
Jirisions,  those  that  are  enjoying  the  holy  rest,  and 
those  that  are  the  subjects  of  penal  suft'ering — how 
gradually  faith  iu  the  living  God  becomes  faith  in 
that  eternal  life  whith  consists  in  communion  with 
him  (Ps.  xvi.),  and  how  gradually  the  resurrection 
lomes  to  its  most  definite  form  (2  Mace,  vii.).  The 
decisive  word,  as  Christ  interprets  it,  Matt.  xxii.  32, 
is  the  designation  which  God  gives  to  Himself,  Exod. 
iii.  6.  Its  meaning  is  that  the  doctrine  of  covenants 
made  with  tJie  pioufi  by  a  personal  God  contains  in 
itself  the  supponition  of  their  own  personal  imperisha- 
ble nature.  For  an  explanation  of  this  point  it  must 
be  observed:  1.  That  the  abode  in  Sheol  is  to  be  re- 
garded primarily  as  the  continuance  of  the  death-doom 
incurred  by  sin.  Just  as  death,  the  wages  of  sin  ac- 
cording to  I'aul,  or  the  birth  of  sin  according  to  James, 
begins  in  this  world  with  sin  (the  inner  death  accord- 
ing to  John),  with  mortaUty  and  sickness,  so  does  it 
also  continue  on  in  tlie  other  world  under  the  relative 
ideas  of  nakedness,  imprisonment,  restlessness — in  a 
word,  under  the  intensified  form  of  a  penal  or  disci- 
plinary relation  to  a  future  redemption.  Therefore 
it  is  that  even  in  the  pious  of  the  Old  Testament,  the 
condition  beyond  the  grave  is  reflected  in  this  world- 
consciousness,  presenting  itself  in  a  form  for  the 
most  part  gloomy,  sad,  trembling,  and  terrific.  2.  It 
must  be  kept  iu  mind  that  Moses  had  to  establish 
the  theocratic  belief  of  the  Jews  in  direct  contrast 
with  heathenism,  and  especially  the  heathenism  of 
the  Egyptians,  from  the  midst  of  whom  they  came, 
and  was  therefore  led  to  give  the  strongest  and  most 
significant  emphasis  to  the  present  life ;  because  the 
Egyptian  religion  was  most  specifically  a  worship 
having  relation  to  the  state  beyond  the  grave — that 
is,  10  death.  3.  Add  to  tliis  that  it  was  in  entire 
correspondence  with  the  disciplinary  degrees  by 
which  Israel  was  to  be  educated  that  Moses  should 
represent  the  retribution  as  being  principally  in  this 
world,  and,  indeed,  as  impending  every  moment,  like 
something  that  followed  close  upon  every  step  of  hu- 
man conduct.  In  entire  conformity  to  truth  did  he 
direct  the  people  in  this  first  step  of  belief  in  retribu- 
tion ;  for,  in  fact,  retribution  is  an  immediate  (or 
evcr-imijending)  thing.  Everywhere,  however,  the 
hope  of  a  future  life  gleams  out  of  his  doctrine.s  and 
his  institutions.  The  promise  of  long  life  was  the 
outward  hull  of  the  promise  of  eternal  Ule ;  tlie 
symboUc  deatli-ofl'ering  was  the  emblem  of  hopeful 
resignation  to  (iod  in  death  ;  and  how  shall  piety  in 
death  find  its  reward  otherwise  than  in  tlie  time  be- 
yond the  grave?  Above  all,  it  was  the  covenant  of 
God  that  furnished  the  richest  guaranty  (Exod.  iii. 
b). 

[lOKA   OF   A    FUTUKK  LlFE  IN  THE  OlD  TESTAMENT. 

— The  doctrine  of  a  future  life  is  in  the  Old  Testament 
aa  well  as  in  the  New,  but  in  a  different  manner.  In 
the  latter  it  is  for  all  who  read,  d(!clared  uiuleniedly, 
if  not  dogmatically ;  in  the  former  it  is  for  the  devout 
and  believing.  Tliere  is  thrown  over  it  a  vyil  of  iioly 
reserve,  making  it  all  the  more  imiucssivc  when  the 
truth  is  seen  tlirough  it.  liut  lor  tliia  the  Sadducee 
had  no  eyes  He  could  not  find  texts  declaring  it 
preceptively  as  he  found  the  law  laid  down  for  mar- 
rying a  brother's  widow.  He  came  to  our  Saviour 
with  liis  puzzle,  and  doubtless  dei-nied  it  unanswera- 
ble. The  course  taken  by  Christ,  iMatt.  xxii.  2'.l,  is 
very  remarkable,  and  it  is  astonishing  how  little 
weight  it  seems  t(;  have  had  with  writers  of  Ihe  War- 
burtou  school.  He  does  not  nieel.  the  caviller  ivitli 
She  texlH   we   would   have  expected.     He  docs  not 


cite  such  passages  as  Ps.  xvii.  16 :  "I  shall  be  wtie 
fied  when  I  awake  in  thy  likeness;"  or  Ps.  xvi. 
"  Thou  wilt  not  leave  my  soul  in  Sheol ; "  or  Ps.  Ixxiii 
24 :  "  Thou  shalt  guide  me  with  thy  counsel  and 
afterward  receive  me  to  glory;"  or  Is.  xxvi.  19 
where  a  resurrection  seems  to  be  spoken  of;  or  Dan 
xii.  2,  where  it  is  expressly  declared.  The  Sadduce* 
would  probably  have  been  prepared  with  some  ex- 
planations of  these,  such  as  arc  now  offered  by  tht 
modern  rationalist.  Instead  of  them  our  Saviour 
quotes  one  of  the  most  common  passages  in  the  Old 
Testament:  I  am  the  God  of  Abraham,  of  Isaac,  ani 
of  Jacob.  The  Sadducee  had  heard  it  read  hundreda 
of  times  in  the  .synagogue,  but  saw  nothing  in  it 
about  a  future  life.  It  may  have  been  to  him,  in  '' 
other  respects,  a  favorite  passage ;  for  though  called 
infidels  m  modern  times  they  were  the  strictest  of 
Jews,  glorying  strongly  in  their  ancient  patriarchal 
descent.  "I  am  the  God  of  Abraham,  the  God  of 
Isaac,  and  the  God  of  Jacob :  "  this  they  were  famil- 
iar with ;  but  Christ's  appendix  was  as  startling  to 
them  as  it  was  conclusive :  He  is  not  the  God  of  the 
dead  but  of  the  living.  Godlg^  covenant  with  man 
proves  His  immortality.  He  does  not  deal  thus  with 
beings  of  a  day.  He  does  not  thus  solemnly  declare 
Himself  the  God  of  things  non-existent.  Abraham, 
and  Isaac,  and  Jacob,  are  still  present  realities,  not 
living  in  their  children,  simply,  but  rather  their  chil- 
dren hving  in  them.  The  divine  care  of  a  chosen 
people  thus  continued  from  generation  to  generation 
imphes  a  continued  being  in  the  individuals  that 
compose  it,  and  without  which  the  whole  series 
would  have  no  more  spiritual  value  than  any  linked 
succession  iu  the  animal  or  vegetable  woild.  They 
still  "live  unto  Him." 

Let  the  reader  test  this  by  endeavoring  to  fix  in 
hL«  mind  the  idea  that  the  Old  Testament  writers  all 
regarded  themselves  as  beings  destined  soon  to  de- 
part into  nothingness — in  other  words,  that  they  were 
all  sheer  animal  materialists.  Let  him  carry  along 
this  impression,  and  keep  it  constantly  present  in 
reading  the  Psalms,  the  Projihets,  or  even  the  Hook 
of  Proverbs.  What  a  discord  will  arise  between  it 
and  many  of  their  vivid  utterances,  even  though 
there  is  nothing  in  them,  dogmatically  or  didactively, 
about  a  future  life.  Did  men  who  believe  in  no 
hereafter  ever  talk  so?  "Whom  have  I  in  lieaven 
but  Thee,  and  there  is  none  in  all  the  earth  that  I  de- 
sire beside  Thee :  Flesh  and  heart  fail,  but  Thou  art 
the  strength  (the  rock)  of  my  soul :  Thy  favor  is  life  : 
Thy  loving-kindness  is  more  than  lile :  My  soul  fiunta 
for  Thee,  the  living  God :  For  with  Thee  is  the  foun- 
tain of  life,  and  in  Thy  light  do  we  >ee  light:  Thou 
art  our  dwelling-place  in  all  generations :  Doubtless 
Thou  art  our  Father  even  though  Abraham  be  igno- 
rant of  us  and  Israel  acknowledge  us  not ;  Thou,  Oh 
Lord,  art  our  Father  and  our  Redeemer :  Art  Thou 
not  from  eveilastmg,  Jehovah,  my  God,  my  Holy 
One'?  we  .'^hall  not  die."  Or  take  that  oft-repeated 
Hebrew  oath :  A^  the  Loril  Uveih  and  a.s  /Ay  soul  liv- 
el/i ;  what  meaning  in  such  a  connection  of  terms? 
How  does  all  this  lofty  language  immediately  collapso 
at  the  presence  o(  the  low  materializing  idea  I  Even 
the  language  of  their  despondency  shows  how  far 
they  were  from  the  satisfied  animal  or  earthly  state 
of  soul:  Shall  (lust  praise  Thee?  Shall  Thy  loving 
kindness  be  declared  iu  the  grave,  or  Thy  righteous- 
ness in  the  land  nf  oblivion  '^  it  was  bidding  t.irewelJ 
to  God,  not  to  earth,  it  was  losing  the  idea  of  th*j 
everlasting  covenant  and  its  everlasting  author,  flat 
imparted  the  deepest  ghjoiii  to  their  seasons  of  seep 


CHAP.  n.  4-26. 


21f 


>'ci8m.  It  was  in  ju3t  such  travail  of  the  spirit  that 
tie  hope  was  boru  withiu  them.  This  was  tlie  sub 
jcctive  mode  of  its  revelation;  and,  thus  regarded, 
the  very  texts  whiuh  the  Sadducee,  ancient  or  mod- 
ern, would  iiuote  iu  favor  of  his  denial,  testify  to  a 
'.rue  spirituality — to  a  state  of  soul  most  opposite  to 
his  own.  And  this  style  of  language  is  not  confined 
[0  tlie  devotional  or  prophetical  Sci-iptures.  It 
gleams  out  in  expressions  interspersed  among  the 
historical  details  of  tlie  Jewish  home-life.  What  a 
people,  says  Kabbi  Tanchum  {citing  the  words  of 
Abigail,  1  Sam.  xxv.  '2'j),  where  even  the  women 
epeak  so  sublimely,  and  beyond  even  the  philosophers 
of  other  nations,  about  soula  bou/id  up  in  the  bundle 
of  life  (or  hves,  o-'^nn  m^s).  See  Pococke's 
"  Notts  to  Porta  Mosis,"  p.  93.  It  may  be  very  easy 
for  the  rationalizing  interpreter  to  put  another  face 
on  such  a  passage  as  this,  but  it  may  be  only  because 
iu  his  case,  as  in  that  of  the  Sadducee  of  old,  there 
is  a  vail  upon  his  heart  in  the  reading  of  the  Old 
Covenant. 

Such  an  expanding  spiritual  sense  (in  distinction 
iroru  the  merely  fanciful  or  the  cabalistical)  is  for 
those  who  have  eyes  to  see  and  ears  to  hear ;  and, 
thus  regarded,  it  may  be  said  that  tlie  future  life  of 
the  Old  Testament,  even  with  tliis  vail  thrown  over 
it,  has  far  more  of  moral  power  than  the  Gre,  k 
Uades,  or  any  spirit-world  mythology  of  other  ancieiu 
nations  whom  the  r.itionalist  would  represent  as  sur- 
passing the  Jews  in  this  respect.  The  latter  were 
doubtless  far  behind  the  Greeks  in  distinctness  of 
conception  and  locality  ;  but  ihis  was  because  God  did 
not  mean  to  leave  Ilis  people  to  their  fancies.  He 
gave  them,  and  especially  the  pious  among  them,  the 
spirit  of  the  doctrine,  but  so  kept  it  in  holy  reserve 
that  they  could  not  turn  it  into  tables. — T.  L.] 

8.  From  the  circumstance  of  its  not  being  said 
that  the  woman  was  inspired  by  the  breath  of  God, 
Delitzsch  is  inclined   to  follow,  with  Tertulliau,  the 
so-called  traducian  theory,  or  the  generic  propaga- 
tion of  the  human  soul.     This  argument,  however, 
de  sileiitio,  proves  nothing;  since  Adam,  in  relation 
-£o  Eve,  also  is  the  type  of  the  creation  of  humanity. 
/(Mud  so  we  adhere  to  this :  The  body  of  man  proceeds 
I  Hrom  propagation  (traducianism),  the  soul  is  created 
icreatiouism),  the  spirit  is  pre-existent  as  the  idea  of 

•  9.  Paradise. — See  the  article  "Eden"  in  Winer, 
and  the  literary  catalogue  there  given.  See  also 
Hekzog's  "  Real-Encyelopedia."  Paradise  (Hebrew, 
"3  ;  Septuagint,  irajjaSticros,  that  is,  a  walUng  or  fenc- 
ing round,  a  place  enclosed  as  a  garden),  like  all 
facts  in  Genesis,  especially  of  its  earlier  history,  was, 
on  the  one  side,  an  actuality,  on  the  other  a  s^-mijol ; 
and  the  latter,  indeed,  iu  a  special  degree.  In  iavor 
of  its  actuality  there  is,  first,  the  fundamental  thought : 
there  was  a  home  of  the  human  race;  secondly,  the 
territory  of  this  home,  the  region  in  which  the 
Euphrates  and  tlie  Tigris  had  their  sources,  or  West- 
ern'^sia  as  appears  probable  from  other  reasons; 
thirdly,  the  mention  of  the  well-known  rivers  Phrat 
(Euphiates)  and  Hiddekcl  (Tigris),  together  with  other 
'eatures.  In  favor  of  the  clear  symbolical  significance 
of  Paradise  there  is  the  figure  of  the  one  stream  that 
afterwards  divided  itself  into  four  diiferent  streams 
running  out  from  thence  into  the  world,  as  also  the 
inclosure  of  the  garden,  and  especially  the  two  trees 
witi  their  wonderful  significance.  The  theological 
views  respecting  Paradise  embrace  two  extremes: 
vhilst  some  would  regard  it  as  extending  over  all  the 


earth  (Ephraim  the  Syrian ;  and  a  multitude  of  sucl 
extravagant  opinions  as  cited  by  L'almkt:  (Jomment 
litter,  in  Genesin,  p.  81),  others,  on  the  other  side 
would  reduce  it  to  one  common  section  so  appropri 
ated  as  to  have  a  ©ommensurate  influence  upon  thtj 
first  men.  Between  these  lies  the  sound  view  of  the 
church,  which  supposes  for  the  pure  a  pure  sphere  oi 
nature,  for  the  care-needing  a  motherly  bosom  of 
nature,  for  the  innocent  a  heavenly,  peaceful,  holj 
region,  for  the  cliild-like  a  garden  with  its  fruits  (see 
La.sge's  "  Dogmatics,"  p.  396).  The  exegetical 
views  respecting  the  passage  divide  themselves  into 
the  liistyiicatj-the  aUegorical,  aud  the  mythical.  The 
historical  views,  again,  fill  into  two  classes:  thosa 
that  maintain  the  possibility  of  yet  deterniiuing  the 
region  of  Paradise,  and  such  as  suppose  the  configu- 
ration of  the  earth  to  have  been  so  ch.anged  by  the 
flood  that  the  place  of  union  of  the  four  rivers  can- 
not now  be  pointed  out.  Both  assume  a  significant 
change  of  the  earth,  especially  since  the  fall  of  Adam, 
or  the  beginning  of  the  human  race.  The  allegorical 
views  divide  themselves  into  the  Gnostic  or  the  theo- 
sophic-allegorical  (Philo,  Jacob  Bohm,  and  others) 
and  into  the  inystic-allegorieal  (Swedenborg  and 
others).  The  mythical  views  may  be  divided  into 
the  predominantly  theological  or  philosophical,  or 
the  predominantly  geographical.  First  Class:  a. 
Oalvin,  Huetius,  Bocharl,  and  others:  Paradise,  they 
say,  lay  in  the  district  in  which  the  Euphrates  and 
the  Tigris  unite  (Schat  al  Arab) ;  the  Pislion  and  the 
Gihou  are  the  two  prmcipal  mouths  of  Schat  al  Arab. 
b.  Uopkinson  :  Paradise  was  the  region  of  Babylon; 
the  two  canals  of  the  Euphrates  form  half  of  the 
number  of  the  four  rivers,  c.  Kask :  The  same 
region  probably,  oifly  let  there  be  added  to  the  two 
well-known  streams  the  two  subordinate  streams  of 
the  Schat  al  Arab.  rf.  Harduin :  Gahlee.  e.  Hasse: 
Paradise  lay  in  East  Prussia.  Second  Class :  Change 
in  the  course  of  the  rivers.  Cleiicus,  and  others: 
Paradise  lay  in  Syria  (Kohlreif  aud  others :  Damas- 
cus). Third  Class:  1'hilo  :  JJe  ilundi  Opificio ; 
Jacob  Bohm:  Mi/sterium  Maffnum.  Fourth  Class: 
See  the  article  "  Swedenborg  "  in  Hekzog's  "  Real- 
Encyclopedia."  Fifth  Class:  The  mythieo-theologi- 
cal,  or  strictly  mythological,  view,  which  makes  it 
the  story  of  the  four  world-rivers  that  come  from  the 
hills  of  heaven,  and  wander  over  the  earth  (Von 
Bohleu  and  others).  Sixth  Class:  The  mythico- 
geographical.  Sickler,  Buttmaun,  Bertheau  :  "  Geo- 
graphical Views  that  form  the  Ground  of  the  Descrip- 
tion of  the  Situation  of  Paradise,"  Gbttingen,  1848. 
Wiuer  distinguishes  a  Uteral  view  (ileugstenberg, 
Tiele,  Baumgarten),  a  half-Uteral,  which  attempts  to 
separate  the  distribution  of  the  streams  from  the 
matter  of  fact  contained  (Less,  Cramer,  Werner,  and 
otliers),  an  allegorical  (Von  Gerstenberg),  and  a 
liierogiyphical,  not  very  distinguishable  (J.  G.  Rosen- 
muller  and  others),  p.  2u0,  wherein  he  protesM 
against  the  conjectures  of  Hiillmann  and  Ballen- 
stedt. 

According  to  Verbrugge,  Jahn,  and  others,  the 
one  Paradise-stream  may  be  understood  of  a  regioD 
abounding  in  streams.  We  suppose  that  the  stream 
has  a  mo.-t  special  symbolical  importance,  aud  de- 
notes, generally,  the  well-ground  of  the  Paradise- 
earth.  With  this,  however,  there  is  easUy  connected 
the  historical  view  of  Reland  and  Calmct.  Accord- 
ing to  this,  Pislion  denotes  the  Phasis  whicli  rises  in 
the  Moschian  mountains,  stands  iu  coimectioa  wiifi 
thegf)ld-land  of  Colchis  so  lamed  in  auti  (uity  (Colchii 
^  CiiaviUil.  and  flows  into  the  Black  Sea    Gihoii  is  tl» 


216 


GENESIS.  OR   THE  FIRST  BOOK   OF   MOSES. 


Aras  jr  A  raxes  (the  Phasis  of  Xenophon,  n'S,  to 
break  forth  —  apdrTu;),  which  likewise  rises  in  Arme- 
nia, and  flows  into  the  Caspian  Sea.  But  Cush  is  the 
and  of  the  Kossaeans,  which  Strabo  and  Diodorus 
place  in  the  neighborhood  of  Media  and  the  Caspian 
Sea.  According  to  this,  Armenia  would  have  been 
the  terr'.'.ory  of  the  ancient  Paradise.  Knobel  also 
had  tirst  presented  the  grounds  (p.  28),  wliich  are 
in  favor  of  Armenia,  out  of  which,  moreover,  the 
postdiluvian  men  proceeded.  On  this  accoimt  have 
Beland,  Link,  Vou  Lengerke,  Kurtz,  Bunsen,  and 
others,  supposed  it  to  be  Armenia.  It  is  objected, 
however,  to  this :  1.  That  the  names  Havila  and 
Cush,  in  otlier  places,  belong  to  the  South.  The 
name  Havila,  it  may  be  said  generally,  is  not  geogra- 
phically determined ;  but  the  name  Cush,  together 
with  the  Cushites,  can  just  as  well  be  extended  from 
the  north  to  the  south  as  that  of  the  Xormans  (see 
Kurtz  :  "  History  of  the  Old  Testament,"  p.  69).  2. 
No  Armenian  district  can  be  summarily  denoted  as 
the  native  land  of  gold,  bdellium,  and  the  onyx.  In 
regard  to  tlie  gold,  however,  Colchis  presents  no  diffi- 
culty. Just  as  little  are  the  bdellium  and  the  onyx 
to  be  denied  of  tliis  district,  since  it  evidently  has 
something  symboUcal.  Objection  Bd :  It  is  said  that 
the  cherubim  are  not  to  be  found  in  Armenia ;  but 
where  on  the  earth  was  the  home  of  these  V  And 
then,  too,  must  many  indications  point  to  a  more 
northern  liigldaud.  But  the  places  commonly  cited 
for  this  purpose,  Ps.  xlviii.  3;  Is.  xlviii.  13,  prove 
nothing,  and  Ezek.  xxviii.  13  is  a  pure  ideal  painting. 
Moreover,  the  analogies  of  the  Alburdi,  the  Medo- 
Persian  mountains  of  God,  and  the  Indian  mountains 
Meru,  appear  to  be  merely  reflexes  of  the  Paradise- 
story  ;  and  the  same  may  be  said  of  the  Chinese 
mountain-tract  Kuenlun.  In  other  respects  the 
analogies  and  combinations  collected  by  Knobel  are 
communications  of  great  interest.  KeU  states  a 
reason  why  the  Cyrus  (now  the  Kur)  should  be  put 
in  place  of  the  I'hasis  (p.  42) ;  it  is  the  fact  that  the 
rising  of  the  Phasis  lies  beyond  Armenia.  Tills  rea- 
son would  be  decisive,  if  we  had  to  insist  upon  the 
pure  literalness  of  the  origin  of  the  Paradise  rivers. 
He  holds,  in  like  maimer,  that  the  Gihon  is  the 
Araxes :  the  sundering  of  the  four  streams  he  ex- 
plaius  by  changes  in  the  eartii's  surface,  yet  not 
alone  through  the  flood  (Xote,  p.  44  J.  Finally,  ac- 
cording to  Delitzsch,  the  Pison  must  relate  to  the 
Indus  and  its  river  territory  to  India,  whilst  the 
Gihon  is  the  Nile  (pp.  lit),  tJ2U).  Afterwards  he 
came  to  regard  the  combination  of  Bunsen  as  having 
a  good  degree  of  proljability  (p.  150),  and  tlien  he 
represents  the  mutually  opposing  dilUculties  by  the 
concluding  alternative  :  We  must  either  acknowledge 
the  incomprehensibility  of  the  narration,  or  aeeom- 
inodate  ourselves  with  the  admission  that  the  certain 
knowledge  of  the  four  rivers  has  been  lost  in  the 
disappearance  of  Paradise  itself. — T/w  actual  and 
tyinfjotical  Inip'/rtfincc  of  Faradme.  J'lw  tjardfit  in 
Eden.  Jliitlorical.  Tke  lieat'eidtj  carthhtumn  which 
surrounded  the  new-born  man,  who  is  to  be  regarded, 
indeed,  as  lull-grown,  and  yet  childlike  and  inexpe- 
rienced. Tile  jioint  of  tlie  earth's  coiigetiiality, 
wherein  the  divine  eartii-culture  is  in  unity  with  tiie 
earthly  nature — wlien  the  fruitrtrees  arc  of  the  noblest 
(jual'ty,  the  grain  grows  wild,  the  beasts  attach  them- 
Belves  to  men  in  the  domestic  state,  whilst  there  is 
allotted  to  men  an  abundance  of  .simple  food  (Iruit 
of  trees,  the  nourishment  of  eliiklren)  to  be  procured 
by  an  easy  labor  of  the  body,  and  a  tboughtfui  care 
OD  the  [lart  of  the  mind. — Syinbolkai  uiyiii/u-ance  of 


Paradise.  The  general  correspondence  between  tht 
pure,  peaceful,  serene,  and  blessed  man,  and  the 
pure,  peaceful,  serene,  and  blessed  world  of  God .  oi 
the  inward  communion  with  God,  and,  corresponding 
to  it,  the  outward,  sensible  presence  of  God  in  the 
surroundings  of  humanity.  In  its  more  special  signif- 
icance: 1.  The  heavenly  disposition  of  the  earth, 
the  ricli  paradisaical  soil ;  2.  the  objective  paradisai- 
cal aspects  of  the  earth,  as  the  subjective  in  the  con- 
templation of  childi  en  and  of  men  attuned  to  a  festal 
'  life ;  3.  the  promised  land,  the  consecration  of  the 
earth  through  the  salvation ;  4.  the  kingdom  of  glory 
above  (Luke  xxiii.  43;  2  Cor.  xii.  4);  5.  the  earth 
glorifietl  for  its  union,  at  some  future  time,  with  the 
heavens  (2  Pet.  iii.  13;  Rev.  xx.). —  The  vocation  in 
-Paradise.  Historical :  The  serene,  free  activity  of 
the  child  in  contrast  with  the  necessity  and  the 
pains  of  labor  proper.  The  true  keeping  of  entrusted 
good  against  a  damage  yet  unforeseen,  especially 
through  self-keeping  in  contrast  with  the  later  anxious 
watching.  Symbolical:  The  calling  of  tlie  pious 
and  blessed,  according  to  its  positive  and  negative 
sides.  A  holy  office  of  labor,  a  holy  office  of  defence, 
and,  through  both,  a  holy  ministry  of  instruction. — 
The  Paradise-rivers:  1.  Historical  (see  above).  2. 
Symbolic.  The  four  world-streams  in  their  high 
signilicance,  as  the  streams  of  lile  and  blessing  that 
flow  conditionally  from  the  paradisaical  home  of 
man. — T/te  trees  in  the  garden.  Historical :  The 
abundance  that  surrounded  the  first  man  still  simple 
and  conformable  to  his  childlike  degree;  food  both 
lovely  to  the  eye  and  ennobling  in  its  efficacy.  Sym- 
bolical: The  riches  of  the  pious  and  their  freedom 
from  want  (Ps.  xxiii.). —  The  two  trees  in  the  midst  of 
the  garden.  Historical:  Nature  in  its  centre  endowed 
with  a  wonderful  power  of  health,  as  also  with  intoxi- 
cating gifts  of  dangerous  efficacy,  which,  through  an 
enjoyment  rash  or  immoderate  (or,  in  general,  having 
ordy  the  form  of  nourishment),  exert  a  destructive  in- 
tluence,  and  both  alike  represented  there  by  a  cen- 
tral vegetable  formation,  whether  it  be  tfee  or  bush. 
Symbolical :  The  tree  of  life :  The  power  of  health 
and  life  in  nature,  which,  in  connection  with  the 
word  ol  God,  ruses  to  a  fountain  of  everlasting  life  in 
Christ  soteriologically,  and  to  be  the  nourishment  of 
everlasting  life  in  Christ  sacramentally. —  The  tree  of 
knowUdge  of  good  and  evil.  Nature  as  the  tree  of 
probation  every  way,  namely  in  excessive,  in  dan- 
gerous, and  in  forbidden  means  of  enjoyment. — TIte 
paradisaical  cominand.  Historical:  The  warning, 
inviting,  and  dissuading  signs  of  Goil  in  the  produc- 
tions of  nature  themselves,  and  the  transformation 
of  the  signs  into  miraculous  words  lor  the  ear  through 
the  present  spirit  of  God.  The  mention  ol  all  the 
trees  in  the  garden  is  in  so  far  a  command  as  the 
arbitrary  aoslinence  from  permitted  enjoyment  ha3 
for  its  consequence  the  inclination  to  forbidden  en- 
joyment. There  is  also  a  reminder  in  it  that  he  has 
no  need  of  the  loibidden  enjoyment.  Symbolical: 
The  reveah'd  will  of  liod,  in  general,  not  a  constraint 
nor  an  abridgiiieut,  but  only  a  healthful  bariier  foi 
the  sake  of  freedom  and  happiness.- -7'Ae  beasts 
brought  before  Adam  in  Paradise,  Historical 
Original  sympathy  between  the  animal  and  the  humai 
worlds.  Symbolical:  The  destiny  of  man,  to  learii 
to  understand,  through  the  gospel,  the  sigliing  of  the 
creature,  or  to  have,  in  general,  a  right  knowledge 
of  the  animal-world  and  of  nature,  and  how  rightly 
to  use  them. — 'Jhc  naming  of  the  beus's.  Historical. 
First  exercise  of  the  human  sjiirit — ;md  especially  of 
speech.     Symbolical:    The   religious   and   scientific 


CHAP.  II.  4-2S. 


an 


levelopment  of  man  through  nature. — Human  speech. 
Hinlorical :  Hereditary  disposition  taking  root  in  the 
very  life  of  the  spirit  and  its  plastic  organization, 
awakened  through  the  most  excited  coulemplations 
of  childhood — such  as  that  of  life  in  the  beast. 
Symbolical :  Man's  tirst  prophecy  of  nature,  a  presage 
of  his  destiny  to  know  and  predict  perfectly  the  law 
and  gospel  of  nature. —  Tlie  creation  of  woman. 
Historical:  The  formation  of  the  human  pair  falls  in 
the  period  of  the  physiological  creation  of  the  man. 
Not  after  the  manner  of  ready-made  or  at  once  com- 
pleted being,  but  in  the  way  of  becoming,  does  the 
one  developing  human  form  become  perfected  in  tlie 
contrast  of  one  man  and  woman.  Man,  as  a  per- 
Bouality,  is  not  conditioned  through  sexual  comple- 
tion or  integration ;  and  man  and  wife  are  not,  some- 
how, only  two  halves  which  make  one  whole  in  a 
personal  sense,  but  perhaps  in  a  social.  The  wife, 
however,  is  just  as  much  whole  man  as  the  man 
himself  She  proceeds  not  only  from  the  substance 
of  the  man,  Ijut  :ilso  from  his  trance-vision  m  that 
deathlike  sleep  into  which  he  had  been  cast  by  God. 
In  respect  to  substance,  as  formed  from  one  of  man's 
ribs,  she  comprehends  less  than  Adam  ;  in  respect  to 
form  she  is  a  creation  of  secondary  power  in  the 
region  of  paradise.  God  brings  Eve  to  Adam.  Mar- 
riage is  instituted  by  God,  not  only  in  respect  to  the 
divine  creation  of  its  contrast,  but  also  in  respect  to 
the  divine  guidance  of  the  individual  choice.  Man 
must  not  anticipate  the  decision  of  God,  but  neither 
is  he  to  reject  the  destined  one  whom  God  brings 
before  him — the  one  who  through  a  divine  revela- 
tion, as  it  were,  and  a  divine  consideration,  is  marked 
out  for  him  as  his  counterpart. — Admits  salutation 
and  blessing.  Si/mbolical :  The  first  of  all  high  and 
sacred  songs  of  love.  Marriage  the  principle  of  the 
family  state,  superordinate  to  all  other  domestic  rela- 
tions. Marriage  m  contrast  with  the  sins  of  sodomy 
and  fornication — in  contrast  with  incest  (leaving 
father  and  motiier,  etc.) — in  contrast  with  an  arbitra- 
ry and  sinful  taking  and  forsaking.  (The  paradisai- 
cal  indissolubility  of  marriage  is  conditioned  upon  its 
paradisaical  infallibility.)  Duties  to  father  and  mo- 
ther receive  an  emphasis  from  the  fact  that  they  are 
measured  by  the  law  of  love.  The  greatness  and  the 
limit  of  the  parental  right.  It  extends  to,  but  not 
into,  the  marriage  state. —  The  nakedness  of  the  Jirst 
human  beings.  Symbolical:  The  childlike  simplicity, 
the  freedom,  beauty,  and  majesty  of  innocence. 

[ExccRSDS  ON  THE  Paradise  Rivers. — The  Search 
for  the  Gihon  and  the  Pishon  in  the  north  is  attended 
with  the  greatest  difficulties.  Chief  auiong  them  is 
the  necessity  it  involves  of  finding  another  Gush  in 
the  same  direction.  The  language  of  the  writer  gives 
the  impression  of  a  territory  of  great  comparative  ex- 
tent, and  that  could  not  easily  be  misunderstood  by  a 
reader  familiar  with  the  geographical  terms  employed. 
BIS  y-X  hzi  a=:on  sin:  that  is,  the  river  that 
goes  round  the  whole  land  of  Gush — clear  round  it — 
4^de  and  notable  circuit.  The  sense  of  winding  or 
meandering  throxujh  cannot  be  got  from  the  verb, 
tnd  the  references  to  Is.  xxiii.  16,  and  other  places 
f-fl'  ■'20, 1-'3  130  ,  Ps.  xlviii.  13  :  Go  round  about 
the  city — round  about  Zion),  do  not  support  it.  Tlie 
sncient  view  that  the  Gihon  was  the  Nile,  and  Pishon 
ihe  Indus,  though  having  difficulties  of  another  Idnd, 
.8  more  near  to  what  would  seem  to  be  the  general 
idea  of  the  passage :  four  great  rivers  (waters  rather) 
prominent  in  the  earth,  and  having  their  courses,  in 
lomc  way,  connected  with  Eden..    Even  if  the  Nile 


and  the  Indus  are  no'  the  rivers,  it  is  more  easy  ti 
see  how  they  came  to  be  anciently,  and  almost  uni 
versally,  so  regarded,   than   to  find  anything  corre 
spending  to  this  graphic  representation  in  the  regioi 
north  of  the  Euphrates  and  the  Hiddekel  or  Tigris 
One  thing  is  clear  on  the  very  face  of  the  account: 
the  writer  himself  had  no  difficulty,  and  thought  of 
none  for  the  reader.     He  is  certainly  not  speaking 
of  things  supposed  to  be  obliterated  by  the  deluge, 
but  of  places  recognized,  however  vaguely,  in  the 
knowledge  of  the  day.     To  tills  assumed  knowledge 
the  picture  is  presented,  thougli  with  that  inadequacy 
of  conception,  and  that  generahty  or  undefinednesa 
of    language,    which    necessarily    marked    the   tirst 
geographical  notions  of  mankind.     It  was  very  much 
as  an  early  Greek  writer  would  have  done,  in  a  simi- 
lar case,  who  had  nothing  else  to  go  by  hut  the  map 
of  Eratosthenes,  or  the  still  older  one  of  Hecataeus. 
This  does  not  at  all  detract  from  the  inspiration  of 
the  account,  whether  we  adopt  the  vision-theory,  or 
some  more  objective  mode  of  raising  the  conceptiona 
in  the  narrator's  mmd.     In  either  case  such  concep- 
tions would  be  shaped  by  his  supposed  knowledge, 
as  this  would  also  be  the  ground  of  presentation  to 
other  minds.     The  picture  which  St.  John  had  of  the 
Euphrates,  in  his  apocalyptic  vision,  was  doubtless 
according  to  the  geographical  ideas,  more   or  less 
correct,  which  he  had  previously  possessed  of  that 
river.     Geographical  language  has  undergone  a  great 
change.     Everything  now,  and  for  a  long  time,  has 
been  so  precisely  defined  that  we  need  to  get  out  of 
our  modern  conceptions  to  be  m  a  condition  to  under- 
stand satisfactorily  the  most  ancient  modes  of  divid- 
ing and  describing  the  earth.     The  nomenclature  has 
become  greatly  enlarged  and  varied.    We  have  rivers, 
lakes,  seas  (the  Greeks  in  Homer's  time  called  these 
two  last  by  one  name,  \<.v.vt\),  oceans,  friths,  arms  of 
the   sea,  gults,    bays,  sounds,  etc.     In    the   eariiest 
times  they  were  not  fixed,  and  we  cannot  be  always 
certain,  therefore,  that  a  general  name  Uke  nn: ,  a 
Jlood  or  flowing  water,  presented  just  that  limited 
conception  in  every  case  that  we  now  invariably  con- 
nect with  river,  flumen,  irorauf's,  etc.     For  examples 
of  the  wide  sense  of  "ins,  see  such  passages  as  Ps. 
xciii.  3 :  The  floods  Uft  up  their  voice,  min: ,  lift 
up  their  dashing  waves,  o-'ST;  Ps.  Ixvi.  6,  it  is  join- 
ed with  c ,  and  most  obviously  used  of  the  Red 
Sea ;  see  also  Ps.  Ixxxix.  26.     So  Hab.  iii.  8,  where 
D^'tns:  and  ca  are  spoken  of  in  the  same  way; 
comp.   Is.   xlviii.    18.     We   deduce,    too,   this   wide 
primitive  sense  from  its  employment  in  metaphors 
where  there  is  to  be  denoted  width,   enlargement, 
fulness;  Peace  like  a  river,  "in:3  ,  Is.  Ixvi.  12,  like 
a  flood ;  so  Is.  lix.  19,  enemy  come  in  Uke  a  flood. 
Beyond   the   floods  of  Gush,  Is.  xviii.  1 ;  the  same 
expression,  Zeph.  iii.  10.     See  especially  Jonah  ii.  4: 
■'Jnao^  in: ,  the  flood  went  round  me  (the  deep 
sea);    compare  with  this   Homer's   wKiavoi'  fueipa, 
streams  of  ocean,  Iliad  xiv.  245.     So  it  seero=  to  be 
used,  not  so  much  of  a  river,  in  the  limited  sense,  aa 
of  any  great  water,  in  such  passages  as  Job  xxii.  16, 
Ps.  xlvi.  6.     In  Ps.  xxiv.  2  it  denotes  the  floods  of 
cliaos,  the  old  Tehom  rabbah,  or  "  great  deep,"  and 
is  put  in  direct  parallelism  with  ca^  :  For  He  hath 
founded  it  upon  the  seas,  and  built  it  upon  the  flood*, 
mn3   57 .     See  the  same  word  used  in  the  same 
way,  Ezek.  xxxi.  15. 

Thus  the  inj ,  or  great  water,  in  the  passage  be 


ais 


GENESIS,  OK  THE  FIRST  BOOK   OF  MOSES. 


fore  us,  Gen.  ii.  10.     In  the  Eden  territory  itself  it 

might  have  had  the  form  of  a  lake — an  idea,  in  fact, 
which  the  whole  aspect  of  the  account  greatly  favors. 
It  was  certainly  rot  a  spring  or  fountain-head  to  four 
commencing  streams,  but  rather  a  reservoir  in  which 
all  were  joined,  whether  as  flowing  in  or  flowing  out. 
From  thence  tl'.ey  were  parted,  or  began  to  be  parted 
(inS"  ,  see  remark  on  T^'iV  and  references,  p.  202) 
into  lour  C^wS^  .  This  is  rendered  heads  in  our  ver- 
sion, and  so  the  Vulgate,  in  quatuor  capita.  But  they 
both  mislead  in  their  literalness;  the  Hebrew  CSi 
never  having,  like  our  word,  the  sense  of  fouutiiin- 
head  or  spring;  tlie  Shemitic  tongues  called  the  re- 
mote upper  part  of  a  stream  a  font  or  a  finger  rather 
than  a  head.  It  became  four  principal  waters  or 
floods,  four  arms  (brachia)  or  great  branches.  Two 
of  these  were  rivers  within  the  modern  limits  of  the 
term,  but  very  great  rivers ;  so  that  one  comes  after- 
wards to  be  almost  constantly  called  1~3  with  the 
article  as  a  proper  name — the  great  river,  the  sea  or 
flood.  See  Gen.  xv.  18  ;  xxxi.  21 ;  Num.  xxii.  6  ; 
Deut.  i.  7;  xi.  24;  Josh.  xxiv.  2,  3,  14,  15;  2  Sam. 
X.  16;  Neh.  ii.  7;  Is.  vii.  20;  xi.  15;  xxvii.  12  and 
others.  From  such  a  use  as  this,  perhaps,  came  the 
more  common  secondary  or  specific  appUcation  of  ~n3 
to  rivers  proper.  The  other  two,  probably,  presented 
a  different  appearance.  Beyond  the  l^ouuds  of  the 
Eden  territory  they  may  have  become  friths,  or  arms 
of  the  sea,  or  two  diverging  shores  of  a  great  water 
80on  losing  sight  of  each  other,  yet  each  still  keeping 
the  name  in:  as  more  applicable,  in  fact,  to  them 
(if  we  may  judge  from  its  primary  sense)  than  to  the 
streams  on  tiie  north. 

Such  a  view  may  not,  at  first,  seem  in  harmony 
with  our  preconceptions,  but  there  are  considerations 
to  be  mentioned  which,  on  closer  examination,  will 
more  and  more  divest  it  of  any  strange  or  forced 
appearance.  In  the  first  place,  two  of  these  cnns 
are  determined,  and  we  may  regard  them  as  furnish- 
ing the  necessary  data  for  the  determination  of  the 
others  according  to  some  sense  once  clearly  recog- 
nized. They  are  waters  in  close  and  even  immediate 
connection  with  the  Euphrates  and  the  Tigris,  not  at 
their  obscure  sources,  or  springs,  where  they  could 
not  be  recognized  as  D"'"n3 ,  but  where  they  both 
appear  as  parting  from  a  common  junction  in  the 
Eden-laud.  The  two  well-known  branches  are  north 
of  this  junction  ;  we  must,  therefore,  look  for  the 
others  on  the  soutli,  and  the  region  first  to  be  exam- 
ined in  our  searcli  for  Eden  is  that  in  which  the 
Euphrates  and  the  Tigris  come  together.  This  was 
near  the  head  of  the  I'ersian  (iulf,  where  most  of  the 
ancient  authorities  agreed  in  fixing  it,  anil  to  which 
place  also  there  points  a  concurrence  of  Arabian  and 
Persian  tradition.  Uere  Calvin  and  Bochart  find  it. 
But  wliere,  then,  are  the  two  southern  a'^n: ,  one 
of  which  goes  round  the  land  of  Havilah,  the  land  of 
gold  (India,  says  the  Jerusalem  Targum),  anil  the 
other  goes  round  the  whole  land  of  Cush,  that  is, 
Southern  Arabia  (see  Gen.  x.  7  ;  1  Kings  x.  1  ; 
UoMKK'  Odi/is.  i.  20)?  Tlie  branches  of  the  Schat 
al  Arab,  which  completes  the  juuciion  of  the  Eu- 
phrates and  the  Tigris,  fall  altogether  short  of  this 
graphic  description.  We  might  regard  this  delta  as 
the  remains  of  the  ancient  confluence  in  Eden,  but  it 
will  not  inswer  for  I'ishon  and  Gihon.  The  key  to 
the  dilliculty,  we  think,  will  suggest  itaelt',  if  the 
reader  will   keep   in   mini    die  view   here  taken  of 


"IMS ,  and  carry  it  with  him  in  a  steady  conten.platios 

of  all  the  waters  that  meet  in  this  region  of  tht 
earth.  An  ancient  map,  suoh  as  that  of  Ptolemy 
or  Strabo,  or  the  still  eariier  one  of  Hecatseus,  would 
be  best  for  this  purpose ;  but  the  simplest  delineation 
could  hardly  fail  to  awake  the  thought  that  in  the 
general  contour  of  the  system  of  waters  presented  by 
these  two  mighty  streams  as  they  come  down  from 
the  north,  and  the  two  diverging  seas,  or  shores  of 
seas,  that,  parting  just  below  their  junction,  sweep 
round  the  land  of  India  on  the  one  side,  and  Arabia 
on  the  other,  we  have  the  data  that  determine  for  ua 
the  location  of  the  ancient  Eden-land.  It  suggests, 
too,  the  origin  of  the  general  language,  and  of  %his 
special  naming.  Knowledge  has  not  yet  introduced 
geographical  distinctions ;  the  internal  wastes  of  seas 
and  their  connections  are  unknown  ;  the  pioneers  or 
travellers  on  either  diverging  shore  simply  recognize 
them  as  two  great  waters,  two  mighty  C'lns ,  and 
they  name  them  according  to  their  most  visible  char- 
acteristics and  directions.  Hence  the  earliest  repre- 
sentation, which  is  afterwards  enlarged  and  becomes 
a  fixed  tradition.  One  is  the  broad-sjireiuUng  Pishou, 
trending  far  away  to  the  eastern  land  of  gold  and 
diamonds,  the  other  is  the  deep-fiowing  Gihon  (com- 
pare the  favorite  epithet  of  Homer's  "  Ocean-River,' 
Badvp^oav  'nKiavoio,  Odyss.  xi.  13;  Jliad  xiv.  311), 
surging  far  round  to  the  south  and  the  west.  Ob 
serve,  too,  the  contrast  they  present  to  the  other 
names,  the  fertilizing  Euphrates  (DIE),  and  the  swift- 
darting  Hiddekel  or  Tigris.  The  inland  and  mari- 
time features  could  hardly  have  been  distinguished 
by  more  significant  epithets.* 

But  such  an  opinion  should  be  fortified  by  histor- 
ical argument,  and  this,  we  think,  is  found  in  a  fact 
of  Greek  archaeology,  having  much  interest  for  its 
own  sake,  but  to  which  sufficient  attention  has  not 
been  given  in  its  bearing  on  the  names,  and  the 
primitive  significance,  of  these  neharim.  Homer 
calls  Oceanus  a  river.  It  had  been  so  called,  doubt- 
less, long  before  his  time.  He  connects  with  it,  in- 
deed, much  wild  mythology,  but  that  does  not  affect 
the  fact,  nor  the  interest,  of  such  a  naming.  Wh»uce 
came  it?  It  is  not  a  sufficient  explanation  to  call  it 
poetical.  All  early  conceivings  of  nature  were  poeti- 
cal in  this  sense  of  vastness  and  wonder.  The  great 
unknown  of  things  was  full  of  it,  and  the  wonderful 
was  ever  divine.  Hence  Ho.mek's  divine  ether,  divine 
fire,  divine  sea  (aidepus  eV  Si'tj^ — .aeiTTiiSaes  itxip — ety 
aKa  h'lau,  Jliad  xvl.  31)5;  xii.  177;  Odt/ss.  v.  261— 
compare  bs  ""Tin  ,  montes  Dei,  Ps.  xxxvi.  7).  But 
Homer,  though  a  poet,  speaks  here  in  the  most  mat- 
ter-of-fact style.  He  believes  in  Oceanus  as  he  be- 
lieves in  the  Peneus  and  the  Euiotas.  Ulysses  navi- 
gates this  ocean-river  in  a  black  sliip;  lie  sails  along 
its  one  shore  until  he  leaves  it  and  enters  the  Kv^xa 
daAduir-ns.  the  swell  of  the  inland  sea,  Odyss.  X.  639; 
xi.  1.  Homer's  poetry  makes  him  none  ilie  kss  a 
good  witness  for  i  lie  mo.-;t  ancient  geographical  ideas, 
and  to  this  purpose  does  the  prosaic  Stralio  speak  in 
quoting  him  :  '•  Homer,"  he  .says,  'not  only  calls  the 
great  ocean  a  river  [-noTaf^hv  Kal  Trorafxoio  /^oof),  hut 
gives  the  same  name  to  a  part  of  it ;  otherwi.^'e  he 
would  have  (absurdly)  represented  Ulysses  as  goiiig 
uul  of  the  occim  into  the  ocean."  See  Stuabo:  \'\h. 
i.  75  ;  also  Ub.  i.  3  ;  ii.  3,  5 ;  ii,  18,  where  he  .speaks 
of  the  lour  great  sinuses  wliicli  were  regarded  as  in- 

*  [The  annexed  figure  woulii  presieut  the  outline  appear- 
ance uf  the  sapposed  Eden-region,  with  its  four  great  watera 
or  Deharim,  atj  given  by  the  modem  mavK  -. 


CHAP.  II.  4-26. 


•2U 


lets  from  the  ocean-stream,  the  Caspian  and  the  Pon- 
tus  on  the  north  and  the  Persian  and  Arabian  sinus 
on  the  south.  See,  also,  how  he  speaks  in  other 
places  of  the  Northern  Occiinus,  and  its  supposed 
conneotious.  It  is  worthy  of  note,  too,  how  Homer's 
frequent  puos,  and  Stral)o's  use  of  it  in  his  remarks 
upon  him,  corresponds  to  the  primary  sense  of  the 
Hebrew  nnj ,  as  a  full,  maje.stic  flowing  rather  than 
B  gliding  or  rapid  running  stream,  like  rtvns  or 
amni«.  It  would  take  up  too  much  space  to  cite 
other  passages  from  the  Greek  poets,  Herodotus,  etc., 
where  similar  language  is  used.  One  reference,  how- 
ever, may  be  made  to  Pindar;   Pi/lh.  Carm.  iv.  250, 

iv  t'  uinfatfov  Trf\dyea<Tt  ttoctcd  t*  epu^paj, 


because  in  it  this  river  Oceanus  is  directly  connected 
with  the  Persian  Gulf.  Jason  is  represented  as  re 
turning  "  by  the  channels  of  Oceanus  and  the  Ery 
thrian  or  Red  Sea,"  by  which  name  the  Greeks  de 
nominated  not  the  Egyptian  but  the  Persian  sinus. 
JosKPHUs  names  it  in  the  same  vf^y,Ant.  lib.  i.  ch.  I 
3,  where  he  says  "  tlie  Euphrates  and  the  Tigris  gc 
down  into  the  Red  Sea,  whilst  Gihon  (Geon,  as  h« 
calls  it)  runs  through  Egypt,  the  (ireeks  calling  it  the 
Nile."  He  seems  to  have  regarded  the  Egyptian 
river  as  in  some  way  connected  with  the  Scripture 
Gihon  on  the  unknown  South. 

This  usus  loquendi  may  be  explained  by  suppos 
ing  that  the  sons  of  Javan,  Elisa  and  Tarshish,  Kit- 
tim  and  Rodanim,  carried  it  with  them  from  the  old 


N 


* 


LAND  or  NARRATOR 


AFRICAN   CUSH 


The  maps  of  Ptolemy  and  of  Eratosthenes  make  the  Persian  Gulf  a  lake,  or  nearly  so,  which  misht  represent  the 
Eden  reservoir,  or  the  one  nahar,  afterwards  become  a  marshy  collection  of  waters  of  wider  extent  like  that  which  now 
represents  the  doomed  cities  of  the  plain  with  their  ancient  Eden-like  fertility.  The  representation  of  the  old  maps  miKhl 
not  have  been  wholly  due  to  imperfect  knowledge.    It  might  be  accounted  for  by  supposing  changes  no  greater  than  an 


mown  to  have  tattenplace  in  the  old  Batavian  region  of  the  Zuyder  Zee  and  the  delta  of  the  Rhine.  Strabo  confirms  tb« 
maps  on  the  authority  of  Polycletus,  who  says  that  "  the  Tigris,  tocrether  with  the  Euteus  and  the  Ohoaspes  (on  th6  Sast), 
nowarst  into  a  lake  and  then  into  the  sea  "—and  of  Onosicritus  who  says  that  "the  two  rivers,  the  Euphrates  and  the 
ngiTS,  empty  en  nji.  Ki.ij.n,v,"  which  properly  me.ins  a  salt-lake  or  marsh.    See  Stribo  :  Lib.  xv.  ch.  iii.  4. 

on  almost  any  hypothesis  it  would  seem  impossible  that  the  Eden-region  could  have  been  in  the  mountainons  Anne- 
nia.  It  ia  expressly  said  to  have  been  Dtp's  .  and  it  is  not  at  all  p.isy  to  suppose  a  place  for  the  narrator  to  which  Arme 
Bia  would  have  been  either  east  or  north-east.— T.  I,.l 


220 


GEN'ESIS,  OR  TUE  FIRST   BOOK   OF   M(-iSES. 


home-land  in  the  east,  and  applied  it  in  their  pioneer- 
ing among  the  friths  and  sounds  of  the  Mediterranean. 
The  Egyptians,  or  sous  of  Ham,  had  it  in  the  same 
wav ;  and  this  makes  simple  a!id  natural  what  other- 
irise  might  seem  forced  or  far-fetched,  in  such  an 
Interpretation  of  tlie  earliest  geographical  language. 
This  idea,  too,  of  a  great  Oceanus  river  with  its  one 
far-stretching  contiuuity  of  shore  winding  round  an 
extensive  portion  of  the  earth,  must  have  had  its 
origin  in  tlie  east,  and  in  that  region  of  it  where  two 
such  vast  shores  met  each  other,  and,  at  tlie  same 
time,  some  great  inland  water.  It  would  never  have 
come  from  any  aspect  of  things  presented  to  tlie  first 
migrations  in  the  Mediterranean  with  its  many  islands, 
sinuses,  friths,  and  sounds,  ever  breaking  up  such 
continuity,  and  seldom  affording  a  Tiew  iu  which 
land  does  not  show  itself,  however  distantly,  in  some 
direction.  Hence  it  was  that  this  part  of  the  earth 
pot  the  name  of  "  the  isles  of  the  sea,"  so  frecjuent  in 
Scripture.  As  such,  it  became  opposed  to  the  conti- 
nent or  main  eastern  land  of  Asia ;  the  two  together 
making  up  the  world,  or  orbii  terrarum,  and  thus 
presented  in  the  parallelism  of  Ps.  xcvii.  1 : 

Jehovah  reigns,  let  the  earth  (the  land)  rejoice, 
Let  the  many  isles  be  glad. 

If  we  suppose  that  tlie  Phoenicians  in  their  earliest 
voyages  carried  with  them  this  idea  of  the  Ocean- 
river,  they  must  have  had  it  from  some  more  primi- 
tive source,  and  this  is  the  more  easily  understood  if 
we  ad'ypt  the  tradition  mentioned  by  Strabo,  hb.  i. 
ch.  ii.  'io,  that  the  Phoenicians,  in  distinction  from 
the  Sidonians,  came  to  the  Mediterranean  from  the 
neighoorhood  of  the  Indian  Ucean  and  the  Persian 
Gulf. 

The  roving  Greek  imagination,  as  usual,  carried 
the  thing  farther  than  the  no  less  vivid  but  more 
sober  Shemitic.  They  prolonged  the  course  of  the 
Ocean-river,  not  only  round  the  Arabian,  but  also 
the  Western  or  African  Ethiopia  (see  HoM. :  Odi/ss. 
i.  23;  I/ia'l  i.  423;  Pind.:  Fi/t/i.  iv.  2fi  ;  Herod,  iv. 
42),  and  so  clear  round  Africa  itself  as  they  conceived 
it  to  be.  On  the  other  hand,  the  eastern  flood  turned 
north,  and  encompassed  the  boreal  regions,  and  so 
the  idea  became  complete  of  a  jtoth^os,  or  ^(ios,  that 
encircled  the  earth,  according  to  the  Orphic  or  Ho- 
meric description : 

*n«eo»'os  T€  Ttfpt^  eVi  vSaai  •yaiai'  iKiiraxp. 

The  idea  appears  in  all  the  old  representations  of 
the  world  down  to  the  map  of  Ptolemy,  and  in  this 
point  of  view  it  is  i^ot  extravagant  to  regard  the 
Bcriptvnal  account  of  the  Paradise-streams  as  the  seed 
from  which  it  all  grew.  Once  loosed  from  its  sober 
scri]itural  moorings  and  Ijccome  a  myth,  there  was 
no  limit  to  the  fancy.  It  was  trau.sferred  to  every 
groat  and  unknown  sea,  and  the  legend  of  Jason,  the 
old  ocean  circumnavigator,  arose  from  the  de.<iri'  ever 
manifested  by  the  Greeks  to  give  to  every  world-idea 
that  came  to  them  a  national  aspect.  Hence  it  look 
90  many  traditional  forms.  I'iudar,  as  we  have  seen, 
yiakes  him  return  home  by  the  way  of  the  I*ersiau 
Gulf  anil  vDtliiopia;  Appollonius  Khodius  brings  him 
back  h\  the  Ister,  or  Danube,  and  a  branch,  uv  lirenk- 
Vfffy  of  the  ocean-streani  (aTro^pu;^  'n'reai/yiu ;  ^cc 
Aryomtulica  iv.  283,  037),  into  the  Ionian,  and  so, 
rounil  ag^ n,  into  the  dangerous  Libyan  Sea;  whilst 
the  writei  if  the  other  Anjonaulicu  (falsely  ascribed 
lo  Orpheus)  gets  him  somehow  into  the  hori'al 
regions,  making  him  return  by  the  Gcinian  Ocean 
»nd  'Ifp*?),  the  most  ancient  name  for  Ireland,     See 


also  the  treatise  Df  Mutido,  falsely  ascribed  to  Ari» 

totle  (Arist.  :  Opera,  Leip.  iv.  sect.  3d).  So  again 
Strabo  tells  us  (lib.  i.  ch.  ii.  10)  that  Homer  trans 
ferred  some  things  from  the  Pontus,  such  as  the 
Symplagades  and  the  Aa'an  isle  of  Circe,  to  the  voyage 
of  L'lysscs — that  sea  having  been  anciently  regardec* 
as  another  Oceanus.  It  may  be  said,  too,  that  when 
the  primitive  idea  began  to  float  aw:iy  into  the 
boundless  and  unknown,  Gush  went  with  it,  pass- 
ing over  into  Eastern  Africa,  the  land  of  the  Habesse- 

nians  (Abyssinians),  ^,  ,,,v,  a*^!  i  jOs\  ,  as  the  Judaico- 

Araljic  translator  (Arabs  Erpeuianus)  renders  tiiie 
very  name  Ci:  in  the  place  before  us.  Gen.  ii.  13. 
^Ethiopia  is  afterwards  carried  still  farther  south  and 
west,  and  the  name  is  sometimes  given  to  what  was 
obscurely  known  of  Western  and  Central  Africa,  oi 
the  land  of  the  Niger  and  Senegal.  Thus  it  be- 
comes a  word  for  the  remote  and  unknown  regions 
of  the  South,*  as  Tarshish  is  used  lor  the  distant 
West.  In  this  way,  we  think,  it  is  employed  Zeph. 
iii.  10,  and  Is.  xviii.  1,  the  land  of  the  shadow  of 
wings,  D"'B:3  bsbs  V^X  (so  the  Syriac  renders  it, 

)  =i^<  |1V  I-  li>j)),  terra  wmbrm  alarum,  that  is, 
as  Abulwalid  explains  it,  whose  wings  or  sides  are 
shaded  (obscure  or  unknown) — the  land  ^"injD  ^asB 
U313  J  beyond  the  floods  of  Cvsh.  The  thought  gives 
force  and  vividness  to  the  passage  Ps.  Ixviii.  32 : 
Even  Gush  shall  stretch  forth  (y^T,  cause  to  run 
swiftly  or  eagerly)  her  hands  unto  God.  The  two 
lands  of  Cush,  '"  tlie  one  at  the  rising  (the  Arabian 
Gush)  and  the  other  at  the  .setting  sun  "  (the  African), 
were  distinguished  in  Homer's  day,  and  it  is  not 
ditticult  to  see  how  the  African  jithiopians  came 
from  the  Arabian,  or  Sabiean,  Cush,  by  crossing  the 
lower  narrow  part  of  the  Red  Sea  (one  of  the  wind- 
ings of  the  Gihon),  instead  of  being  derived  liom  the 
Egyptians  abo\'e,  that  is,  from  Mizraim,  the  younger 
brother  of  Cush.  In  thus  regarding  the  Red  Sea  as 
a  continuation  of  the  Gdioii,  as  in  fact  it  was,  if  our 
view  be  correct,  we  may  understand  how  the  Nile 
may  have  become  connected  with  the  name,  and 
afterwards  been  taken  for  the  Gihon  itself 

The  Indian  Ocean  in  the  most  ancient  times  was 
the  widest  extent  of  water  known.  It  was,  too, 
nearer  the  primitive  birth-place  of  man  in  the  East, 
and,  therefore,  known  before  the  Mediterranean. 
Even  after  men  became  acquainted  with  the  latter, 
it  was,  in  comparison  with  the  older  water,  but  a 
AiAti'7?,  or  a  ^d\aaaa,  an  irregular  broken  mass  oi 
bays  and  islands  instead  of  one  long  continuous  flow. 
Here,  therefore,  in  this  earlier  region  of  the  Indian 
and  Persian  seas  should  we  naturally  look  for  the 
origin  of  that  name  Okeanos  which  it  is  so  difficult 
to  deduce  from  the  tireek.  This  is  what  Diodorue 
Siculus  does,  Lib.  i.  lit,  in  what  he  says  of  the  ,ioiir- 
ney  of  Osiris  to  Inilia.  The  derivation  of  Okeanos 
from  wKvs  i'ot*>,  as  we  tind  it  in  some  of  our  lexicoua, 
is  wholly  untenable,  since  fdai  denotes  only  the  trick- 

*  Our  English  vtr.sion  of  Is.  xviii.  \  mars  the  ])as.'yig 
by  its  rendering  of  the  interjection  iir  "  AVoc  to  tlic  himi 
etc."  It  should  bo  IIo,  as  in  Is.  h.  1,  S^S  hD  ■'Tl 
•'Ho,  every  one  that  thirsteth."  Whe'.her  it  is  a  particU' 
of  tlircittcning,  of  luracntation,  or  of  invitation,  deiiends  en- 
tiiely  on  the  context.  Here  it  is  ii  call  to  the  far-otT:  Ho, 
to  the  land  of  the  shadow  of  wings— the  land  of  the  expand- 
ed vving--i— beyond  the  (loods  of  Cash— beyond  the  Oihon,  tha 
anciout  river  that  went  round  the  whole  land  of  ^'^thlopia 
Ho,  to  the  remotest  Cush  I~T.  li.i 


CHAP.  II.  4-25. 


22 


dtp  Sow  of  a  fountain,  and  oikus  never  enters  into 
»n_v  of  the  many  epithets  of  ocean  used  by  the  poets, 
which  it  could  hardly  h;ive  avoided  doing  had  it  be- 
longed to  the  radical  idea  of  the  name.  'CtH^avus  is 
BaS^rpf>oos.  Ba^vKVLLOiv.  /8adi>5irT;s,  fvfi^oos^  elC,  but 
never  iiKvpfiuos.  Besides,  the  to  lias  every  appearance 
of  a  prefix,  being  cither  a  privative  (turned  into  cu), 
as  Suidas  holds  to  accommodate  it  to  an  absurd  deri- 
vatijn  of  his  own,  or,  as  is  far  more  likely,  the  ar- 
ticle lengthened — the  kean,  or  keon.  The  etymology 
which  traces  it  to  ogyges,  ogen,  ai77>oi  (if  there  ever 
was  such  a  word  in  Greek)  has  as  little  support  in 
any  traceable  signiticance,  as  in  any  tenable  phonetic 
ground.  A  word  meaning  ancient  could  never  have 
been  a  primitive  name,  although,  inversely,  such  a 
name  as  Okeanos,  when  its  primitive  significance 
had  been  lost,  might  be  used  for  the  old  and  the  un- 
known. We  may  disregard,  in  the  same  way,  what 
is  said  of  the  Coptic  oukarne  and  the  Arabic  ka7nus. 
The  true  explanation  of  this  name  will,  we  think, 
suggest  itself  in  a  careful  consideration  of  tour 
things:  1.  The  obvious  fact  that  the  <u  is  a  prefix,  as 
Suidas  regards  it,  and  that  it  must,  therefore,  be  the 
article ;  2.  what  Josephus  says  when  he  calls  Gihon 
•yfiDv,  Geon,  as  mentioned  in  the  scriptural  descrip- 
tion of  this  great  encompassing  water ;  3.  the  graphic 
nature  of  the  Scripture  language  as  suggesting  an 
idea  held  and  emotionally  conceived  by  the  writer 
and  his  first  readers ;  4.  the  part  of  the  world  in 
which,  even  according  to  Greek  historians,  the  name 
Okeanos  had  its  origin.  In  the  hght  of  these  con- 
jiderations  there  is  no  extravagance  in  saving  that 
Q-fcar-os  is  0  Vi-^f — fi  Viuiv — 6  Kittiv — 6  Keai/.*  In 
'.ther  words,  it  is  the  o\i\  full-flowing  Gihon  that  was 
connected  with  the  Eden-territory,  and  whose  long 
winding  shore  went  round  that  land  of  Gush  in  the 
neighborhood  of  which  the  name  was  first  found. 
This  is  in  perfect  accordance  with  the  usage  of  the 
oot  rfj ,  or  n'; ,  wherever  it  occurs.  It  does  not 
denote  turbulence  (an  angi'y  river).  That  notion  has 
come  from  the  effort  to  connect  the  Gihon  with  the 
Araxes  (Greek :  aoarju).  It  denotes,  rather,  force 
and  fulness  (see  Job  xxxvii.  8),  like  the  Sadiippoo^, 
which  is  such  a  favorite  epithet  for  'nKeat'os,  and 
hence  stateliness,  as  in  the  Aramaic,  where  it  is  used 
of  a  soldier  or  an  army  issuing  forth  to  battle.  So 
Pishon,  the  spreading  (redundant),  the  wide-flowing, 
(upuTropo%,  from  T^^S  ,  dispergere — a  fluvio  redun- 
dante,  Ges. ;  comp.  Hab.  i.  8  ;  MaL  iii.  20  or  iv.  2  ; 
Jer.  I.  11.  The  image  is  wholly  lost  in  the  Phasis, 
or  any  other  stream  in  the  mountains  of  Armenia, 
where  some  have  so  earnestly  sought  to  find  it. 

The  difliculty  of  finding  any  other  place  for  Eden 
out  the  neighborhood  of  the  Persian  Gulf  is  shown 
in  the  labored  effort  to  transfer  the  famed  Cush  of 
the  Scriptures,  or  the  "land  beyond  the  floods  of 
Cush  "  (the  terra  obuiiibrata^  or  "  land  of  the  shadow 
of  wings,"  Is.  xviii.  1,  with  its  expanduig  bounds),  to 

■  ^*  [The  Greeks  never  allow  the  ft,  either  as  aspirate  or  as 
gTmural,  to  st-and  in  the  middle  or  at  the  end  of  a  word, 
either  native  or  derived.  Such  a  word,  therefore,  as  Gihon, 
Kihoa,  or  Kehan,  would  necessarily  become  Geon,  as  we 
have  it  in  Josephus,  kcwc,  or  iceai'.  Just  so  the  Hebrew 
C^-n  •'3  ,  Ge-hinncm,  Gehenna,  becomes  ye'ewa;  '3ni"' , 
Johacan,  lohan,  becomes  luaf,  'luai^c.  In  roots,  too, 
allied  to  the  Shemitic,  they  have  k  for  y,  as  Hebrew ;  b'33 
■Greek  :  kvK — kvAi'ui,  kvAiVSo)  ;  Hebrew  :  5353 — Greek  : 
cvkAos.  The  article  having  become  constant  as  a  prefix  in 
k'Kcafos,  and  lengthened  because  of  its  em|  basis,  shows  the 
former  particularity  of  the  name,  and  at  the  same  time  its 
celebrity^:  The  Gibon,  the  Kehan,  the  (tea*',  the  Ocean- 
•ivor.-  T.  L.) 


the  Caucasian  tribe  of  the  Cossaeans  {KuaaaToi)  bare 
ly  mentioned  by  Diodorus  and  Strabo  along  with  th« 
.Mardi,  the  Uxii,  the  Elymaei,  and  other  predatorj 
hordes  of  like  insignificance  who  inhabited  the  sterile 
plains  near  the  Caspian  lake.  If  we  studiously  com 
pare  Is.  xviii.  1  and  Zeph.  iii.  10  with  Gen.  ii.  13,  thf 
inference  can  hardly  be  avoided  that  "innsb  13S13 
'a'3  ,  "bei/ond  the  floods  of  Cush,"  can  mean  noth. 
ing  more  nor  less  than  beyond  the  enconipassing 
Gihon,  ai3  yiH  is  ns  33ion  nnjn ,  "  the  flood 
or  water  that  goes  round  the  whole  land  of  Cush." 
In  truth,  what  other  floods  or  water  can  it  mean! 
Such  a  description  would  never  have  been  lost,  and 
must  be  supposed  to  have  been  in  the  mind  of  every 
subsequent  writer,  prophet,  or  historian,  that  refero 
to  a  land  so  surrounded.  A  like  studious  contempla 
tion  will  convince  us  that  Ps.  Ixviii.  .32 ;  Is.  xviii.  1, 
and  Zeph.  iii.  10,  are  all  one  prophecy,  the  gathering 
of  God's  chosen,  His  suppliant  people,  na  ■'ins 
■'SIB,  as  Zephaniah  calls  them,  dispersed  to  the  re- 
motest regions  of  the  earth^beyond  the  floods  of 
Cush,  beyond  the  Gihon,  even  from  the  remoter 
^Ethiopia,  just  as  "  Tarshish  and  the  isles,"  Ps.  Ixxil 
10,  are  used  to  indicate  remoteness  in  the  other 
direction. 

It  only  remains  to  fortify  what  has  been  said  by 
adverting  to  the  fact  that  this  mode  of  speech  (that 
is,  calling  the  sea  a  river,  or  a  stream,  and,  inversely, 
a  great  river  a  sea)  remained  in  the  Hebrew  down  to 
its  latest  use  as  a  living  language.  We  may  refer  to 
Is.  xix.  5,  where  the  Nile  is  called  both  C"'  and  inj 
in  the  same  verse ;  Is.  xxvii.  1,  the  leviathan  or  croc- 
odile, c:,  in  the  se»-  Is.  xxi.  1,  the  burthen  o( 
the  desert  of  the  sea,  srtpposed  to  mean  Babylon  oi 
the  Euphrates ;  Job  xli.  23,  where  the  Xile  is  indi- 
cated ;  Nah-  iii-  8,  the  same ;  see  also  Ezek.  xxxu.  2, 
Zech.  X.  11,  and  others,  and  compare  Koran  Surat 

XX.  39,  where,  in  the  same  manner,  the  Arabic  iHr ' 
(c^n)  is  given  as  a  name  to  the  river,  when  it  is  said 
that  Moses  was  cast  into  the  sea,  and  the  sea  cast 
him,  with  the  ark,  upon  the  shore.  See  also  LuD.  de 
DiEU:  Critica  Sacra,  555,  and  Bochart:  Bierozoi- 
can,  vol.  ii.  789,  where  he  cites  Pliny  as  calling  the 
shore  of  the  Nile  not  ripam,  but  lit-us,  a  name  usual- 
ly given  to  the  shore  of  the  sea.  Compare,  more- 
over, the  long  note  on  the  oceanic  streams  of  West- 
ern Asia  in  Rawlinson's  Herodotus,  Appendix,  vol. 
i.  p.  446.  The  usage  still  exists  in  the  Oriental  lan- 
guages.    To  this  day      •<\  1 1| ,  the  sea,  is  applied  in 

Arabic  not  only  to  the  Xile,  but  to  any  great _;?«mCT!, 
or  wide-flowing  water ;  and  they  speak  of  the  shore 
of  such  a  river  as  they  would  of  the  shore  of  the 
sea.  If  the  account  in  Genesis  had  been  originally 
given  in  the  Arabic  language,  whether  in  its  oldest 
or  latest  forms,  there  can  hardly  be  a  doubt  that  it 
would  have  been  expressed  in  similar  terms.     The 

word   -So  would  have  been  alike  applicable  to  the 

great  inland  rivers  and  the  two  long  winding  oceanic 
shores. 

Nor  is  such  usage  so  strange  as  it  might  at  first 
seem  to  our  stricter  occidental  logic.  Rigorously 
defined  as  inland  streams,  our  greatest  and  oul 
smallest  rivers  have  the  same  specific  appellation. 
To  the  eye,  too,  that  views  them  merely  as  traced 
upon  the  map,  they  all  appear  as  single  lines.  To 
the  actual  sight,  however,  and  to  the  emotion,  thi 


222 


GENESIS,  OR   THE  FIRST  BOOK   OF   MOSES. 


case  ia  quite  different.  These  refuse  the  logic  that 
would  place  the  Amazon  and  the  Tweed  in  the  same 
category.  Such  mighty  sea-like  Sowings  as  the  St. 
Lawrence  and  the  Mississippi  claim  more  affinity  to 
the  Atlantic  and  the  oceanic  Gulf-streain  than  to  the 
canal-like  Mohawk,  or  to  the  mountain-torrent  of  the 
Housatonic.  From  the  actual  and  the  emotional, 
thu9  regarded,  arose  this  early  language  which  is  still 
etjntinueu,  in  the  East,  in  its  apphcation  to  such 
rivers  as  the  Euphrates,  the  Indus,  and  the  Nile.  In 
the  same  manner,  iu  our  North-Ameiican  Indian 
tongues,  is  the  term  ''  great  water,"  like  the  Hebrew 
bnjn  Tnjn  ,  used  not  only  of  an  arm  of  the  sea,  or 
of  the  great  lakes,  but  even  of  such  rivers  as  the 
Ohio  and  the  Missouri.  Such  a  mode  of  speech  is, 
in  iact,  one  of  the  striking  evidences  of  the  subjec- 
tive truthfulness  of  this  early  scriptural  account.  It 
represents  an  actual,  though  perhaps  indefinite, 
knowledge,  and  the  emotional  naming  that  grows 
naturally  out  of  it.  It  shows  that  it  is  not  itself  a 
myth,  though,  doubtless,  the  seed  of  myths  that 
afterwards  came  out  of  it.  Legends,  historical  or 
geographical,  are  the  result  of  a  later  process.  They 
do  not  belong  to  the  most  primitive  ages,  occupied, 
as  they  must  be,  with  the  greatness  and  novelty  of 
the  real  as  it  lies  before  the  sense.  The  mythical 
succeeds.  It  betrays  a  semipnilosophizing  spirit,  a 
disposition  to  create  an  ideal  by  carrying  the  actual 
beyond  its  ascertained  or  supposed  bounds,  or  to 
make  some  primitive  knowledge,  or  event,  the  repre- 
sentative of  a  wide  unknown.  In  this  early  story  of 
the  Eden-streams  there  is  the  seed  of  the  Egyptian 
and  the  Greek  oceanic  legends.  Its  sober  truthful 
character,  Uke  that  of  the  modest  Hebrew  chronology, 
is  shown  by  its  matter-of-fact  limitation,  and  its  evi- 
dent appeal  to  existing  observation.  The  mythical 
spirit  would  have  carried  the  Pishon  and  the  Gihon 
not  only  round  Havilah  and  the  whole  land  of  Cush, 
but,  as  it  afterwards  did,  round  the  whole  earth 
known  or  unknown.  This  Eden  account,  too,  may 
be  regarded  as  the  beginning  of  geography.  We 
need  only  trace  the  successive  delmeations  of  the 
earth,  from  the  earliest  map  of  Hecatasus  down  to 
that  of  Ptolemy  and  the  modem  charts  of  the  world, 
to  have  the  thought  suggested  that  their  ever-widen- 
ing scales  were  simply  expansions  from  this  primitive 
central  sketch. — T.  L.] 

HOMILETICAL  AND  PRAOTICAi. 

In  relation  to  the  whole  section. — •  God's  govern- 
ment of  men  in  the  beginning. — His  covenant  vnth 
Adam.  1.  His  gift  and  blessings:  a.  The  soil  of  the 
earth  prepared  for  man  ;  b.  the  hand  of  God  the  in- 
strument of  his  formation  ;  c.  the  breath  of  (lod,  his 
Innermost  life ;  d.  Paradise  his  home,  the  wide  earth 
his  country;  e.  the  abundance  of  Paradise  his  food  ; 
/.  tlie  beasts  his  school  for  the  study  of  form,  aud  his 
attendant  service;  g.  the  wife  his  lielper.  2.  The  com- 
mands laid  upon  him  in  Paradise :  a.  To  dress  the  gar- 
den and  to  keep  it ;  b.  to  beware  of  the  tree  of  know- 
ledge of  good  and  evil ;  c.  to  give  names  to  the 
bcasi*  (that  is,  contemplate,  recognize,*  and  distin- 
gu-sl   'he  nature  of  things) ;  d,  to  keep  holy  the  soci- 

•lOcn.  ii.  19:  To  tct  what  he  weald  coll  them,  PIS^^ 
K^P^  nifl  .  As  ttia  ia  commonJy  read  and  understood, 
f'^Ji^b  ,  to  see,  is  referred  to  Ood.  It  corresponds,  how- 
ever, >iett  *r  with  the  eflntoxt,  and  the  view  that  Lun^e  takep 
of  it,  Ui  refer  it  to  A  tim  in  the  Hcnso  of  judging— iUii  ni^iht 
of  tbe  mil.  i— an  oasi  y  derived  secondary  sense,  appearing  in 


ety   {  marriage. — The  glory  of  God  as  displayed  ii 

the  first  paradisaical  world  (His  power,  wisdom,  good 
ness,  love). — The  creation  of  man  :  1.  So  grand  th« 
preparation  made  for  him  (vers.  4-B) ;  2.  so  wonder 
fully  and  richly  grounded  (ver.  1),  so  carefully  es- 
tablished (vers.  8-18),  and  so  gloriously  completed 
(vers.  19-25).  —  The  appearing  of  man  upon  the 
earth  as  the  revelation  of  its  destiny :  1.  The  presen- 
tation of  its  fundamental  idea,  of  its  purport,  its 
aim  ;  2.  the  perfection  of  its  structure ;  3.  the  solving 
of  its  enigma;  4.  the  consecration  of  its  being; 
5.  the  bond  of  its  connection  with  heaven  ;  6.  the 
beginning  of  its  transformation  from  a  state  of  pure 
nature  to  a  paradisaical  spirit-world.  —  Man  and 
nature.  Man:  1.  The  elevation  of  nature;  2.  the 
exaltation  of  nature,  and  at  the  same  time,  3.  the 
pupil  of  nature. — The  first  transformation  of  nature 
through  the  entrance  of  the  first  man  a  prognostic 
of  its  second  transformation  through  the  second 
man,  the  one  from  heav.n  (1  Cor.  xv.). — The  history 
of  Adam  a  history  of  the  heaven  and  the  earth. — 
The  reflected  splendor  of  the  glory  of  the  first  hu- 
manity in  the  glory  of  Paradise.— The  inward  connec- 
tion and  reciprocity  between  man  and  nature  :  1.  His 
innocence,  its  beauty  and  its  peace  ;  2.  his  fall,  its 
ruin  or  subjection  to  the  "  law  of  vanity  ;  "  3.  his 
resurrection,  its  hope  of  renewed  glory. — The  man 
and  his  wife  as  the  crowning  work  of  creation. — 
The  bridal  of  Adam  a  presignal  of  the  marriage 
supper  of  the  Lamb  (Rev.  xix.  7). — The  old  as  well 
as  the  new  world  prepared  for  a  marriage  chamber. 

The  First  Section  (vers.  4-6). — The  earth  waiting 
for  man,  a  figure  of  the  humanity  waiting  for  the 
God-Man. 

I'he  Seco7id  Seclimi  (ver.  7). — The  creation  of  man. 
1.  The  formation  of  man  the  work  of  God's  master- 
hand  ;  2.  the  nature  of  man :  akin  to  tlie  earth  and 
akin  to  God,  or  at  the  same  time  earthly  and  divine ; 
3.  the  character  of  man  as  a  tmit,  a  Uving  soul. — 
Man  in  his  unity,  in  his  duality, — in  his  threefold 
nature. — The  original  human  dust  of  the  earth  in  the 
splendor  of  heaven. 

77ie  Third  Section  (vers.  8-14). — Paradise. — 
Paradise:  1.  As  a  fact  in  the  e«rth,  the  bloom  of  the 
earth,  the  home  of  the  first  man;  2.  as  an  emblem, 
of  the  paradisaical  disposition  of  the  earth,  of  its 
paradisaical  power,  namely  for  children  and  iu  festal 
contemplation,  of  its  paradisaical  prefiguration,  as  of 
the  new  paradise  in  the  other  world  and  in  this. 

The  Fourth  Section  (vers.  15-18). — The  first  man  in 
Paradise.  His  relation  to  the  earth-world,  to  Paradise, 
to  the  vegetable  world,  to  the  animal  world,  to  Eve. 
— -The  Paradise-life,  moreover,  not  an  unrestricted 
state:  1.  Limitation  of  action:  the  calling  (to  dress 
and  keep);  2.  limitation  of  enjoyment  (not  to  eat  of 
the  tree  of  knowledge  of  good  and  evil) ;  3.  hmitations 
in  the  treatment  of  nature  and  especially  of  the 
beasts  (no  enclosing);  4.  limitations  on  human 
society  (regulation  of  marriage  aud  domestic  life). — 
The  restrictions  upon  life  the  measure  and  the  de- 
other  places  in  the  use  of  this  common  verb,  and  beeoming, 
in  fact,  predominant  in  the  Rabbinical  Hebrew.  It  is  sim- 
ply the  tran-sfi-r  that  takes  place  in  the  Greek  ei5-oi5  (tc 
.s'gff,  to  knoiv),  and  ptabaps  in  most  lantniagcs  :  that  Adam 
uiipht  »«  ( judee),  wliat  lie  would  call  them.  It  denotes  nn 
intuirion  or  an  intuitive  judgment — the  fiist  callinc  out  of 
his  faculties  in  the  ub..^ervation  oi  thinu's.  It  is  no  olijei.tinr 
to  the  other  sense  tl.at  it  is  nntbroiH)j)atliJc,  nlthoucb  it 
would  seem  to  re]iresout  sometliint:  like  einausif  y  on  the  part 
of  Deity.  The  view  taken,  however,  wbieli  is  equally  cor- 
rect, lo.vically  and  Kraiiuuaticaily,  makes  it  the  betriniiina 
of  the  first  develojiment  of  lantniai'C  in  the  perception  ol 
some  intuitive  fitness  between  nrrooi  and  tb'nps  named. 
T.  L.1 


(;UAF.  11.  4-26. 


22S 


relopment  of  freedom.  The  ground  features  of  the 
paradisaical  life  :  heavenly  innocence,  festal  work, 
pure  enjoyment,  clear  knowledge,  quiet  waiting  (the 
deep  sleep),  inward  love  and  greeting,  unconstrained 
and  childlike  being.  —  Single  verses  and  themes. 
Ver.  4.  The  history  of  the  heaven  and  the  earth  in 
the  history  of  man. — Tlie  rich  significance  of  the 
Dame  Jehovah-Elohim  :  1 .  Jehovah  is  Elohim  ;  2. 
Elohim  is  Jehovah  (analogous  to  the  New  Testament 
In  respect  to  the  name  Jesus  Christ,  that  is,  Jesus  is 
Christ,  Christ  is  Jesus). — Ver.  6.  The  world  witliout 
Qian  a  desert ;  the  world  everywhere  incomplete  until 
man  comes  (the  child  of  the  election).  The  first 
dewy  rain  and  its  blessing  a  presignal  for  all  times 
(children  yet  believe  that  they  grow  from  tlie  rain). — 
Ver.  7.  The  creation  of  man  as,  1.  a  divine  formmg  ; 
2.  a  divine  inbreathing  (so  goes  the  ideal  before  the 
life,  art  before  the  realization,  the  sliadow  or  the 
type  before  the  truth). — The  descent  of  man,  his 
earthly  descent  (A Jam  from  adamah);  his  divine 
iescent  (a  soul  from  God's  breath  of  life). — The  ori- 
ginal harmony  and  unity  of  the  earthly  and  heavenly 
nature  of  uiiin.  How  we  ought  to  be  on  our  guard 
against  those  suspicions  of  matter,  of  the  body,  and 
of  the  sense-nature,  which  claim  to  be  profound,  and 
yet  are  not  taught  in  the  Scriptures. — Why  tlie 
church  has  always  held  dualism  to  be  spiritually 
dangerous.  Man,  in  his  being  an  exaltation  of  the 
dust,  a  humility  of  the  spirit.  The  nature  of  man  a 
type  of  his  destiny  :  1.  To  build  the  dust  inl,o  form  ; 
2.  to  reveal  the  inspiration  of  God  in  his  hfe.  The 
lowliness  and  the  sublimity  of  the  first  man  Adam 
without  father  and  mother,  a  foreshowing  of  the 
wonderful  descent  of  Christ. — Paradise  (vers.  8-14, 
see  number  9  of  the  Doctrinal,  etc.).  Paradise  at  the 
beginning  of  the  world,  and  Paradise  at  the  end  (the 
tree  of  life  in  the  beginning  and  the  tree  of  life  at 
the  end,  Rev.  xxii.). — The  rivers  of  Paradise,  figures 
of  the  spiritual  life  that,  proceeding  from  Paradise, 
spreads  through  the  world.  Gold,  spices,  and  precious 
stones  according  to  their  higher  paradisaical  appoint- 
ment, or  the  riches  of  the  earth  an  emblem  of 
the  higher  heavenly  riches. — The  calling  of  Adam 
(ver.  I.t):  In  the  first  chapter  he  is  appointed  ruler 
of  the  earth.  This  divides  itself  here  into  two  as- 
pects, 1.  to  dress,  2.  to  keep.  The  calling  of  Adam 
a  type  of  our  calling.  The  entrusted  goods  (spiritual 
talents,  outward  goods  of  culture,  spiritual  goods) : 
First  to  dress  it,  that  is,  to  increase,  ennoble  ;  second 
to  keep  it,  that  is,  to  guard  it  against  injury  and  loss. 
— Ver.  16.  In  Adam's  life,  calling  and  enjoyment  are 
united ;  therefore  are  they  both  paradisaical ;  so  in 
a  still  higher  degree  are  calling  and  enjoyment 
united  in  the  life  of  Jesus  (John  iv.  34). — Ver.  17. 
The  paradisaical  freedom  not  without  limitation. 
Outward  restraint  educates  to  a  free  self-restraint. 
As  God  binds  Himself  in  His  love  to  man,  so  also 
sliould  man  bind  himself  in  love  to  God  and  to  obe- 
dience. "For  it  is  the  self -limitation  that  first  shows 
the  master."  Freedom  and  limitation,  right  and  duty, 
Ujseparably  united.  The  tree  of  probation,  1.  a  fact 
(a  hurtful  enjoyment  of  nature,  as  explained  from 
God's  spirit  and  word) ;  2.  an  emblem  of  all  natural 
enjoyment  that  is  hurtful  and  destructive.  Ac- 
cording to  God's  will,  the  tree  was  primarily  only  a 
•ree  of  probation  ;  it  first  became  a  tree  of  tempt- 
ition  by  the  coming  of  the  serpent.  The  threaten- 
ag  of  death  is  indirectly  a  promise  of  imperishable 
il'e.  Death  is  the  wages  of  sin. — Tlie  animal  world. 
€ow  the  right  treatment  of  these  rests  upon  the 
ight  kno  ffledge  and  naming  of  them.     Peace  in  the 


paradisf.ical  nature  (all  the  animals  are  brought  be 
fore  Adam). — Ver.  IS,  etc.  It  is  not  good  that  mar 
should  be  alone.  God's  ji.iignient  respecting  thf 
unmarried  state,  1.  as  universal,  2.  as  conditional.— 
How  all  the  riches  of  nature  leave  man  still  alone 
in  the  failure  of  kmdred  society.  Man  alone,  in  the 
midst  of  all  the  beasts,  with  all  his  knowledge.  Tha 
true  helper  of  man,  1.  As  his  image;  2.  as  hia  coun- 
terpart (his  antithetical  complement). — The  marriage 
of  man,  how  grounded,  1.  on  the  judgment  of  (iod; 
2.  on  the  solitary  state  of  man  ;  3.  on  his  deep  sleep 
(trance-vision,  see  Job  iv.  13)  ;  4.  on  the  divine 
creating  of  the  woman  out  of  the  side  of  the  man 
5.  on  God's  bringing  Eve  to  him ;  6.  on  the  love-greei 
ing  of  Adam  ;  7.  on  its  rich  and  noble  destiny.— 
Ver.  25.  The  clothing  of  innocence :  1.  The  purest 
2.  the  fairest,  3.  the  most  substantial.  The  infinite 
contrast  between  innocence  and  coarseness.  The 
nobiUty  of  marriage :  communion  of  the  spirit,  the 
consecration  of  the  sexual  association. 

Starke  (Tcr.  7):  Out  of  the  dust  of  the  earth, 
which  by  moistening  with  water  is  capable  of  an  easy 
moulding.  How  thoughtless  the  conduct  of  men,  who 
adorn  their  body  made  from  earth  and  to  eaith  again 
returning,  whilst  losing  all  care  of  their  immorta'. 
souls  ! — Ver.  15.  Even  in  a  state  of  innocence  man 
must  work,  and  not  go  idle.  1.  He  must  be  ever  ac- 
tive like  God  ;  2.  he  must  have  joy  in  the  work  of  his 
hands,  as  God  has  (Gen.  i.  31);  S.  he  must  have  op- 
portunity to  show,  as  (iod  does,  wisdom,  power,  and 
goodness  to  the  creatures  committed  to  him. — Ver. 
17.  This  is  the  covenant  which  God  estabUshed  with 
Adam.  On  the  one  side  was  God,  and  on  the  other 
side  Adam,  who  in  his  own  person  represented  the 
whole  human  race. — See  that  thou  dost  immediately 
choose  the  best  way,  and  hold  fast  to  the  tree  of  life 
which  is  Christ.  'Taste  this  fruit,  so  shaft  thou  be- 
come well. — God  the  first  lawgiver. — Ver.  20.  Is  the 
question  asked  what  language  did  Adam  employ  in 
this  transaction  ?  the  most  probable  answer  is  that  it 
was  the  Hebrew. — Ver.  21.  Since  at  the  present  day 
a  man  has  twelve  ribs  on  each  side,  some  have  sup- 
posed that  Adam  must  originally  have  had  thirteen 
ribs  on  one  side.  It  is,  however,  more  probable  that 
God  must  have  given  him  another  in  place  of  the 
one  he  took  away. 

Ver.  22.  Lcthbr  :  Therefore  stands  fast  this  con- 
solation against  aU  the  teaching  of  the  devil,  namely, 
that  the  marriage  state  is  a  divine  state,  that  is,  or- 
dained of  God  Himself.  As  Adam  gave  names  to  the 
beasts,  so  also  did  he  name  his  wife,  and  that,  too,  af- 
ter himself :  "wjaMes.'i"  (woman);  on  this  ground  ia 
the  custom  to  be  defended  whereby  a  wife  lays  aside 
the  paternal  name,  and  takes  that  of  the  husband. — 
Ver.  24.  Some  would  deduce  from  this  merely  a  pro- 
hibition of  incest  with  father  and  mother.  (!)  Others 
would  derive  from  it  a  proof  that  in  contracting  mar- 
riage children  need  not  trouble  themselves  about  the 
approbation  of  their  parents.  As  this,  however,  is 
clearly  opposed  both  to  divine  and  liuman  commands  (it 
is  still  more  opposed  to  the  divine  command,  we  may 
add,  when  parents  force  their  children  to  a  marriage) 
so  is  it,  on  this  account,  the  more  strongly  indicated 
that  the  man  as  well  as  the  wife,  go  forth  from  the  fa- 
ther's house  and  commence  a  family  of  their  own.  To 
this  we  may  add  that  with  the  vocation  of  marriagr, 
the  childlike  dependence  must  also  cease,  though  the 
filial  obligations  of  love,  reverence,  and  care,  do  still 
remain.  Col.  iii.  19;  Eph.  v.  25  ;  Matt.  xix.  4  ;  1 
Cor.  vii.  2. 

BuRMANN  :  The  rest  of  God  in  the  week  is  a  typt 


■224 


GENESIS,  OR  THE   FIRST  BOOK   OF  MOSES. 


of  the  heavy  week  and  lubor  of  our  Mediator  Jesus 
Christ,  who  in  the  hard  toil  of  His  soul  was  wearied 
even  unto  dejith  for  our  salvation,  and,  finally,  on 
this  seventh  day,  entered  into  his  rest  (Isaiah  liii. 
11).  So  are  then  here  also  created  a  new  heaven 
and  earth,  and  creatures,  namely,  new  men  ;  a  new 
light  of  the  Gospel,  new  fruits  of  righteousness,  new 
water  welling  up  to  everlasting  life. — Wherein  does 
Paradise  agree  with  lieaven  ? — And,  therefore,  is  the 
family  state  established  as  the  fountain-head  and 
origin  of  all  human  society. 

ScHRdDER;  Moses  makcs  the  primeval  history 
of  the  microcosm  follow  the  history  of  the  macro- 
cosm.— The  hints  already  obscurely  given  here  and 
there  in  the  first  section  (comp.  ch.  xxii.  21)  in  re- 
lation to  the  fall,  assume  a  more  distinct  form  in 
the  second,  as  though  it  were  designed  as  a  prologue 
to  that  world-historical  tragedy  which  begins  with 
chapter  iii. — The  hypothesis  of  the  so-called  Pre- 
Adaniites,  that  is,  of  men  who  lived  before  Adam,  is 
clearly  and  distinctly  excluded  by  the  remark  at  the 
end  of  ver.  5,  that  before  Adam  there  was  no  man 
to  till  the  ground.  As  a  proof  to  the  contrary  there 
is  also  1  Cor.  xv.  45,  and  Acts  xvii.  26. — The  body 
of  man  appears,  therefore,  as  a  fine  artistic  structure 
of  God. — "  Stand  in  awe,  oh  man  !  for  upon  each  of 
thy  consecrated  members  was  the  finger  of  God  !  " 
Herder. — -As  Isaiah  says :  Thou  art  our  father. 
Thou  art  our  potter,  and  we  are  Thy  clay  (Is.  Ixiv.). 
Luther. — The  spirit  of  Ufe  comes  to  the  human 
soul  as  a  gift  from  God  immediately  received  into 
the  human  frame  (ch.  i.  26,  27).  The  soul  of  the 
beast,  at  God's  command,  has  its  origin  in  that 
breath  of  God  which  pervades  the  elements  of  nature 
(ch.  i.  2,  20,  24). — Only  as  inspired  by  God  does 
the  soul  live  its  true  life,  its  human  life  ;  only  by 
means  of  a  vitalizing  communion  with  the  divine 
spirit  has  it  true  independence,  and  a  blessed  con- 
tinuance.— Vers.  8-16.  The  whole  earth  as  "  veri/ 
govd"  was  created  to  be  a  garden  of  God.  But  the 
Father,  out  of  His  abundant  goodness  to  His  human 
child,  plants  in  this  garden  a  little  garden  more  pecu- 
liarly His  own — a  little  Paradise  in  the  greater. — God 
planted  :  The  image  is  grounded  on  that  of  a  human 
gardener  (John  xv.  1 ;  Isaiah  v.). — Elsewhere  the 
Scripture  gives  the  name  Paradise  to  the  abode  of  the 
blest,  when  we,  perhaps,  would  say  "  to  be  in  heaven  " 
(Luke  xxiii.  43  ;  2  Cor.  xii.  4 ;  Rev.  ii.  7)  —  A 
garden  ;  And  what  could  have  been  a  fairer  place 
for  the  planting  of  our  nice?  " The  schools  of  wis- 
dom in  the  East  are  usually  gardens,  blooming  places 
by  the  side  of  rivers."  Herder.  "  Moses  expressly  tells 
us,  how  this  garden  was  gloriously  filled  by  the 
Lord  with  fruit-trees  of  every  kind,  that  the  appetite 
of  man  might  have  no  excuse."  Calvin. — "Thede- 
Bcripiion  of  the  fruit  of  the  trees:  Captivating  to  the 
sight  and  good  for  food,  is  not  without  its  purpose ; 
it  shows  that  inclination  and  the  j)roof  of  sense  in 
respect  to  food  and  drink  aliould  be  guides  to  men." 
Herder. — Among  the  trees  of  Paradise  two  enigmat- 
ical names  strike  us.  liuth  belong  to  the  same  place  ; 
both  are  found  in  the  middle  of  llie  garden. — Ver.  17. 
The  God  of  the  covenant  is  called  Jehovah-Elohim. 
A  covenant  re<iuires  two  sides. — Dying,  death,  the 
lense  of  the.'ie  words  he  can  only  anticipate,  accord- 
ing as  their  contrast  with  the  sense  of  the  tree  of 
Ufe  grows  more  clear.  At  the  mor;  ent  of  the  fall  be- 
gan the  death  of  man.  Death  waxes  stronger  with 
us  until  it  outgrows  life,  and  conquers  it. — Ver.  2(i. 
In  his  wedded  wife  man  receives  what  no  help  or 
friendship,  however  lair  it  might  be,  could  otherwise 


have  given  him. — One  heart  and  one  soul. — M  >r 
gives  names  to  the  beasts. — As  the  son  ->{  God  ht 
discerns  his  father's  footsteps,  that  's,  'he  divin* 
ideas  in  the  things  created. — Vers.  21-25.  The  be- 
coming many  out  of  one.     This  is  the  way  of  God. 

Rons  ;  The  sleep  of  Adam. 

Rambach  :  God  acts  like  a  painter  or  a  sculitoi 
who  draws  a  curtain  before  him  when  he  is  working 
upon  an  e.\cellent  picture  or  an  artistic  statue.— 
Adam's  eyes  are  veiled  that  God's  love  may  un^ 
veil  itself.  The  old  writers  noted  six  examples  in 
the  Scriptures  where  a  miraculous  work  follows 
sleep :  1.  The  case  of  Adam,  2.  of  Ellas  (1  Kings  xix.), 
3.  of  Jonah  (ch.  i.),  4.  of  Christ  (Matt,  viii.),  5.  of 
Peter  (Acts  xii.),  6.  of  Eutyches  (Acts  xx.).  "  More- 
over, the  Son  of  God  is  become  weak  that  He  might 
have  His  members  strong."  Calvin.  (Eph.  v.  25  ; 
Col.  iii.  19). — The  wife  is  from  a  rib;  she  is  taken 
from  near  man's  heart.  As  in  man  there  appears  an 
image  of  the  Creator,  so  does  the  wife  present  an  im- 
age of  His  providence.  The  man  was  created  wit/i- 
out ;  the  wife  was  created  ht  Paradise.  Her  place  ia 
by  the  fireside  and  in  the  nursery,  but  nevertheless 
most  true  it  is  that  the  world  is  ruled,  in  a  most 
peculiar  manner,  from  the  mother's  bosom. 

God  builded.  (Ver.  22.)  "  Designedly  does 
Moses  use  the  expression  to  build,  that  he  may  teach 
lis  how  in  the  person  of  the  wife  the  human  race 
finally  becomes  perfected ;  whereas  before  it  was 
like  to  a  building  only  begun.  Others  refer  it  to  the 
domestic  economy,  as  though  Moses  meant  to  say, 
that  at  that  time  the  right  ordering  of  the  family 
state  became  complete — a  view  which  does  not  de- 
viate much  from  tlie  first  interpretation."  Calvin. — 
"  It  is  worthy  of  note  that  what  Moses  adds :  and 
brought  her  to  him,  is  an  elegant  description  i' 
the  espousal,  or  the  marriage  presentation.  For 
Adam  does  not  rashly  follow  his  liliiug,  but  waits  for 
God,  who  brings  her  to  him ;  as  Christ  also  says : 
what  God  hath  joined  let  not  man  put  asunder." 
Luther. — Ver.  23.  "Love  here  makes  the  first 
poet,  lawgiver,  and  prophet.  It  is  the  song  of  songs 
proceeding  from  the  mouth  of  Adam."  Herder. — 
Adam  makes  himself  known  to  his  wife,  in  that  he 
gives  her  a  name  in  the  very  act  of  declaring  her 
origin.  With  their  name  the  beasts  become  the 
property  of  Adam  ;  with  her  name  does  the  wife  be 
come  his  own  (Is.  xliii.  1 ;  Ps.  cxlvii.  4).  He  names 
himself  man  ;  the  relation  to  woman  causes  man  now 
to  become  a  man,  in  a  peculiar  sense.  Through 
marriage  the  circuits  of  human  love  are  made  wider 
(Eph.  V.  25 ;  1  Cor.  vii.  3,  39  ;  Matt.  xix.  6,  9).— 
In  the  Scriptures,  idolatry  and  the  denial  of  God  are 
called  fornication  and  adultery.  The  hieroglyphs  of 
the  anti-Mosaic  law  of  marriage  have  been  renewed 
by  Christ  in  their-  full  splendoi'.  To  the  Gospel  docs 
humanity  owe  tlie  restoration  of  its  original  worth. 
In  our  old  German  speech  tire  word  marriage  is  the 
stem-word  of  all  law,  fidelity,  order,  I'eligion,  cov- 
enant ;  not  so  in  the  new. — Naked.  In  the  nobler 
class  of  men  the  bodily  formation  still  reveals  itself 
through  its  spirituality. 

Lisco ;  The  development  of  individuals,  and  of 
the  wlrole  race,  is  grounded  on  society.  The  mo- 
nastic solitariness  is  not  the  will  of  God  (Eccl.  iv.  9). 
If  man  would  reach  his  destiny,  he  needs  help  in  the 
sphere  of  the  liodily  as  well  as  that  of  the  spiritu»L 
The  root  of  all  other  society  is  that  marriage  state, 
establislrcd  by  God,  out  of  which  are  evolved  tin 
three  relations  of  the  family,  the  church,  and  the 
state ;  in  like  manner',  on  account  of  their  root  (is  it 


UUAP.  II    4-26. 


^'2l 


merely  on  this  account?)  are  they  divine  institutions. 
All  determinations  of  God  have  for  their  aim  the 
nighest  good  of  man  ;  but  how  greatly,  through  sin, 
are  tl\e  blessings  of  communion,  the  advantages  of 
society,  perverted  into  mischief !  This  peace  between 
man  and  beast  belongs  also  to  the  prophetic  Para- 
dise (Is.  xi.  6).  Before  the  fall  nakedness  was  moral, 
modest,  chaste ;  after  the  fall  it  becomes  indecorous, 
remembrance  of  the  fall,  an  eniiindling  of  sin, 
Gerlach  :  In  the  Hebrew  writings,  the  fiist  man 
^  called  simply  Adam,  that  Is,  man  ;  for  man  is  just 
as  much  the  designation  of  the  human  race  as  it  is 
ine  proper  name  of  the  first  man.  In  the  first  man 
there  was  contained  the  whole  human  race,  which  on 
that  account  is  called  children  of  Adam  (sons  of 
man,  or  Adam  (man)  simply  (just  as  it  is  with  the 
names  Israel,  Edom,  Moab,  Ammon). — Adam  from 
adamah.  Nature  must  be  ruled  by  one  like  herself,  but 
who,  nevertheless,  belongs  to  a  higher  order,  even  as 
humanity  has  for  its  lord  a  God-Man. — The  breath, 
the  condition  of  the  bodily  life,  is  an  emblem  of  the 
divine  life  which  is  breathed  into  man.^Just  as 
heaven  and  earth  were  originally  created  as  a  con- 
trast whose  two  sides  must  more  and  more  interpen- 
etrate each  other,  so  also  in  man  is  there  the  body 
from  the  dust,  and  the  spirit  from  God. — Man  must 
not  be  simply  a  living  soul ;  he  must  also  have  a  life- 
making  spirit,  even  as  the  second  Adam  possessed 
it,  and  all  beUevers  receive  it  from  Christ  (1  Cor.  xv. 
47). — As  being  from  the  dust,  man  belongs  to  the 
earth,  and,  therefore,  to  corruptibility  ;  like  the  other 
animals  which  die  in  respect  to  tlieir  individual  being 
and  only  live  on  as  creations,  he  has  a  natural  Ufe ; 
as  far  as  that  was  concerned  he  could  die,  but 
through  the  spirit  derived  from  God  was  he  related  to 
Him  as  an  imperishable  personality,  and,  therctbre, 
also  could  he  keep  from  dying  (there  was  given  to 
him  the  possibility  not  to  die) ;  for  even  the  dust  in 
its  relation  to  him,  as  also  the  earth  itself,  was  cre- 
ated for  a  higher  life  of  glory. — -Garden-work  in  a 
mild  climate  is  the  easiest  and  the  most  appropriate 
for  the  childhood  of  humanity.  In  this  may  the  act- 
ive powers  exercise  themselves  for  the  more  severe 
employments  of  agricultural  labor.  The  oldest  known 
fruit-trees,  the  domestic  animals,  and  the  grain,  were 
the  portion  that  remained  to  him  out  of  this  original 
time. — For  the  tree  of  knouiedge,  etc.  To  know  good 
and  evil  is  tlie  conscious  freedom  of  the  will  (Is.  vii. 
16  ;  1  Cor.  viii.  3). — No  want  (for  he  lived  in  abun- 
dance), no  enticement  of  the  sense  merely  (for  that 
arose  first  after  the  fall  (ch.  iii.  jj),  could  mislead 
him  to  transgress  the  command,  but  only  his  self-ex- 
altation, his  striving  after  a  false  self-sufficiency  and 
inaepi.-ndence. — In  a  way  of  childlike  feeling  does 
Lather  regard  the  tree  of  knowledge  (standing  as  it 

15 


did  in  the  midst  of  the  garden)  as  the  church  of  the 
yet  innocent  man. — "  This  tree  of  the  knowledge  of 
good  and  evil  has  become  Adam's  altar  and  pulpit, 
in  which  he  ought  to  have  learned  the  obedience  he 
owed  to  God,  to  have  known  God's  word  and  will, 
and  to  have  thanked  Him  for  it ;  and  so,  if  Adam 
had  not  fallen,  this  tree  would  have  become  like  ti)  a 
common  temple  and  cathedral."  Therefore  must  we 
be  on  our  guard  against  every  view  that  would  rt 
present  the  tree  as  proceeding  from  the  devil's  ki;ig 
dom,  or  as  being  hurtful  in  itself. 

Calwer  Manual :  The  body  from  the  dust  of  iht 
earth,  the  spirit  inbreathed  by  God  ;  Thus  man  be- 
longs to  two  worlds,  the  earth  and  heaven  ;  he  is 
akin  to  the  least  of  all  created  things  and  to  the 
highest,  the  uncreated,  from  whose  efflux  is  his  spirit. 
— The  work  in  Paiadise  :  There  for  them  was  their 
desire  and  joy,  which  afterwards  becomes  a  burden, 
care,  and  toil. — The  forbidden  fruit.  God  only  for- 
bids us  that  which  brings  to  us  danger  and  hurt,  and 
that  is  often  in  the  proportion  of  one  to  many  things 
allowed  and  right,  and  which  is  useful  and  healthful 
to  us. — The  threatening  of  death.  Not  a  sudden  dy- 
ing like  an  immediately  accomplished  fact,  but,  thou 
wilt  become  subject  to  death  ;  it  means,  to  become 
mortal.  With  us,  too,  is  death  only  the  e/id  of  dying^ 
which  last  begins  often  long  before.  That  the  man 
was  created  before  the  woman,  and  that,  therefore,  a 
precedence  is  adjudged  to  iiim,  is  clear  from  1  Tim. 
ii.  13. — Ver.  19  :  God  the  Creator  is  also  man's  first 
schoolmaster.  It  is  also  indicated  in  this  place  that 
before  the  fall  the  animal  world  had  been  more  con- 
fiding and  dependent  on  man  than  it  is  now,  and 
that  it  gladly  yielded  itself  to  his  dominion  ;  whilst 
now,  in  part,  it  stands  to  him  in  a  hostile  attitude 
(Rom.  viii.  19,  2ii). — Not  all  marriages  are  from  God, 
decided  in  heaven,  but  all  can  become  sharers  in  its 
blessings  if  they  seek  it. 

BtJNSEN :  There  follows  now  the  representation 
of  the  thought  of  creation,  in  connection  with  Para- 
dise and  the  fall,  in  contrast  with  what  precedes  as 
the  work  of  creation  in  its  chronological  progress. 
There  m.an  was  necessarily  the  last  thing,  here  he  is 
necessarily  the  first.  For  God  as  eternal  reason  can 
only  think  Hiniself  (or  He  must  ever  be  essentially 
His  own  thought),  and,  therefore,  in  creation  He  can 
oidy  think  His  image,  the  conscious  finite  spirit. 
What  lies  between  is  the  mediation  of  the  eternal 
with  the  finite.  This  second  history  of  creation  ia 
neither  addition  nor  complement  to  the  one  preced- 
ing ;  it  is  not,  to  say  the  least,  its  repetition.  It  is 
the  figurative  representation  of  creation  as  proceeding 
outward  from  the  central  point  of  the  everlastiug 
idea  (the  doctrine  of  the  fall  that  follows  "his  [in 
Bunsen]  is  Platonising  and  Gnostical). 


426  GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


SECOND    PAET. 

THE  GENESIS  OF  THE  WORLD-HISTORY,  OF  THE  TRIAL,  OF  THE  SIN  OF  MAN,  OF  THE 
JUDGMENT,  OF  DEATH,  OF  THE  SALVATION-TRIUMPH,  OF  THE  CONTRAST  BETWEEN 
A  DIVINE  AND  A  WORLDLY  TENDENCY  IN  HUMANITY,  LASTLY  OF  THB  UNIVKH- 
8AL  CORRUPTION. 

S    RST    SECTION. 

Til  Lost  Paradiu. 


Chapter  m.  1-24. 

A. — The  Temptation. 

Ch.  ill.  1       Now  the  serpent' was  more  subtle  [properly:  alone  subtle  among  all  beasts]  than  all  th« 
beasts  of  the  field  which  the  Lord  God  had  made ;   and  he  said  unto  the  woman,  Yea, 

2  hath  God  said.  Ye  shall  not  eat  of  every  tree  of  the  garden.     And  the  woman  said  unto 

3  the  serpent,  We  may  eat  of  the  fruit  of  the  trees  of  the  garden.  But  of  the  fruit  of  the 
tree  rN'hich  is  in  the  midst  of  the  garden,  God  hath  said,  Ye  shall  not  eat  of  it,  neither 

4  shall  ye  touch  it,  lest  ye  die.     And  the  serpent  said  unto  the  woman.  Ye  shall  not  sure- 

5  ly  die.  For  God  doth  know  that  in  the  day  ye  eat  thereof,  then  your  eyes  shall  be 
ooened  and  ye  shall  be  as  Gods  knowing  good  and  evil. 

B.— The  Sin. 

6  And  when  the  woman  saw  that  the  tree  was  good'  for  food,  and  that  it  was  pleasant 
to  the  eyes,  and  a  tree  to  be  desired  to  make  one  wise,  she  took  of  the  fruit  thereof 
and  did  eat,  and  gave  also  to  her  husband  [to  partake  with  her]  and  he  did  eat. 

C— The  Guilt. 

7  And  the  eyes  of  them  both  were  opened,  and  they  knew '  that  they  were  naked,  and 

8  they  sewed  fig  leaves  together,  and  made  themselves  aprons.  And  they  heard  the 
voice  of  the  Lord  God  walking''  in  the  garden  in  the  cooi  of  the  day  [the  evening  breere]  : 
and  Adam  and  his  wife  hid  themselves  from  the  jiresence  of  the  Lord  God  among  the 
trees  of  the  garden. 

D. — The  Jndemeni  ara  the  Fromiae 

9  And  the   Lord   God   caiied  unto   Adam,    anu   said   unto   h^.H,    "*"jere    an    Aou  ? 

10  And  he  said,  I  heard  thy  voice  in  the  garden,  and  I  was  afraid,  because  i  was  naked, 

11  and  I  hid   myself.     And   he  said,  Who  told   thee  that  thou  wast  naked?     Hast  thou 

12  eaten  of  the  tree  whereof  I  commanded   thee  that  thou  shouldst  not  eat?     And   the 
man  said.  The  woman  whom  thou  gavest  unto  me,  she  gave  me  of  the  tree  and  I  did 

13  eat.     And   the  Lord  God   said  unto  the  woman,  What  is  this  that  thou   iiast  done? 
1 1  And  the  woman  said.  The  serpent  beguiled  me  and  1  did  eat.     And  the  Lord  God  said 

unto  the  serpent.  Because  thou  hast  done  this,  thou  art  cursed  above  all  cattle,' and 

above  every  beast  of  the  field:  upon  thy  belly  shalt  thou  go  and  dust  shall  thou  eat  all 
16  the  days  of  thy  life;   And  I  will  put  enmity  between  thee  and  the  woman,  and  between 

thy  seed  and  her  seed  :  it  [vuigate:  ipm  u,  etc.]  shall  bruise'  thy  head,  and  thou  shalt  bruise 
1 6  his  heel.     Unto   the  woman  he  said,  I  will  greatly  nndtiply  thy  sorrow  and  thy  concep 

tion;  in  sorrow  slmlt  thou  bring  forth  children  :  and  thy  desire'  shall  be  to  thy  hasband 


CHAP.  III.    1-24.  221 


"JT  and  he  shall  rule  over  thee.  And  unto  Adam  he  said,  Because  thou  hast  liearkened  unt< 
the  voice  cf  thy  wife,  and  hast  eaten  of  the  tree  of  which  I  commanded  theej  saying 
Thou  shalt  not  eat  of  it,  cursed  is  tiie  ground  *cr  thy  sake  [from  its  connection  with  ti  eej  ;  ir 

18  sorrow  shalt  thou  eat  of  it  [get  food  from  it]  all  the  days  of  thy  life.^  Thorns  also  and 
thistles  shall  it  bring  forth  to  thee;  and  thou  shalt  eat  the  herb  of  the  field  [instead of  thi 

19  garden].     In  the  sweat  of  th}^  face  shalt  thou  eat  bread  until  thou  return  unto  the  ground 
for  out  of  it  wast  thou  taken,  for  dust  thou  art,  and  unto  dust  shalt  thou  return, 

E. — The  Hope  and  the  Compassion. 

20  And  Adam  [man  from  the  earth]  called  liis  wife's  name  Eve"  [life,  life-giving]  because  she 

21  was  the  mother  of  all  living.     Unto  Adam  also,  and  to  his  wife  did  the  Lord  God  make 

22  coats  of  skins  and  clothed  them.  And  the  Lord  God  said,  Behold,  the  man  has  become 
as  one  of  us,  to  know  good  and  evil ;  and  now  lest"^  he  put  forth  his  hand,  and  take  also 

of  the  tree  of  life,  and  eat  and  live  forever  [as  the  everlasting  man,  according  to  the  idea  of  the  ever- 
lasting Jew]. 

F. — The  Merciful  Decree  of  Punishment  and  Discipline. 

23  Therefore  the  Lord  God  sent  him  forth  "  [the  intensive  Piei  form  of  the  verb]  from  the  garden 

24  of  Eden  [the  blissful  garden]  to  till  the  ground  from  whence  he  was  taken.  So  he  drove 
out  the  man:  and  he  placed  at  the  east  of  the  garden  of  Eden  cherubims  [cherubs]  and 
a  flaming  sword  which  turned  every  way   [yet  ever  maintaining  its  place]  to  keep  the  way  of 

the  tree  of  life  [Seraphlm  ;  comp.  Ps.  civ.  4 ;  xviii.  10-15  ;  Is.  vi.  2l. 

['  Ver.  1. — wJna  .  Primary  sense :  keen  sight  (secondary  :  intuilion^  divining^.  Greek  :  SpoKcov  (SepKuj)  o(^is  (oi^ojitai). 
''D  rtX  ;  expressing  great  surprise :  yea  truli/y  can  it  be  possible?  Comp.  Greek  jitrj  on  with  its  simplicity  and  abrupt- 
ness.—T.  L.] 

[*  Ver.  6.— niXP  rendered  desirable:  strictly  a  noun:  a  desire,  a  beauty,  a  lovely  thing.— T.  L.) 

[3  Ver.  7.— lyT^I ,  and  tbey  knew.  Before  it  was  the  verb  nxi ,  to  see;  a  higher  knowledge  than  that  of  sense— 
ctm'Science. — T.  L.] 

[*  Ver.  8. — ^bnp^  may  refer  to  blp — the  voice  going.  It  would  suit  very  well  the  interpretation  which  would  make 
nin^  b'.p  here  a  name  for  the  thunder,  as  in  Ps.  xxis.  3,  4,  5,  7,  8,  9 ;  xlvi.  7;  Ixviii.  34;  Job  xxxvii.  2.  This  i?  the 
view  oj  Aben  Ezra,  who  cites  Jer.  xlvi.  22 ;  Exod.  xix.  19  (voice  of  the  trumpet,  going  and  waxing)  as  examples  of  "^bn 
joined  with  bip  .  It  is  thus  expressly  applied  to  inanimate  things,  Gen.  viii.  3  (the  waters  going,  etc.),  in  other  places  to 
the  light,  as  Prov.  iv.  18.  Even  in  the  Hithpael  form  it  would  suit  the  description  of  a  long  roll  of  thunder,  which  seema 
to  go  all  round  the  horizon,  comp.  Job  xsivii.  3.  What  follows  can  only  be  interpreted  of  an  actual  speaking,  but  ihis 
may  have  been  the  first  thunder  they  ever  heard,  coming  in  black  clouds,  pf!rhax-»s,  towards  the  evening  of  their  sinning 
day,  and  it  would  have  been  very  startling,  even  as  it  has  been  ever  since  to  guilty  consciences.  Some  of  the  Rabbis  (see 
Aben  Ezra)  would  connect  ^^nriO  with  Adam :  He  heard  the  voice  as  he  was  walking  in  the  cool  of  the  day ;  but  the 
grammar  is  directly  against  this.— T.  L.] 

[*  Ver.  14. — n^riwH  bzV  ;  Lange  rightly  renders  it :  among  all  cattle. — T.  L.) 

l"  Ver.  15. — ~E"*iJ^  ;  for  a  discussion  of  this  rare  and  difficult  word,  see  the  Exegetical  and  Critical,  p.  — . — T.  L.) 

['  Ver.  16.— ^rp'wT  .  The  sense  of  this  word  is  not  libido,  or  sensual  desire,  like  nij<r  ,  but  want,  dependence, 
and,  in  this  sense,  a  looking  to  or  running  after  one  (see  the  uses  of  the  root  piTU).  Comp.  Gen.  iv.  7,  where  it  cannot 
nave  the  sense  of  libido.  So  in  Cant.  vii.  11  it  does  not  mean  carnal  desire  as  Gesenius  would  render,  but  the  willing  con- 
jugal dependence,  or  submission  to  the  conjugal  rule ;  irpHUn  ^bs' ,  LXS.  well  renders  it :  ajroorpo^q ;  Vulgate :  tub 
viri potestate  eris. — T.  L.J 

[*>  Ver.  17. — ~^^n  ;  for  remarks  on  the  plural  form  of  the  word  for  life  in  Hebrew,  see  Note,  p.  163. — T.  L.] 

[»  Ver.  21.— n^n  )  ^Shvvah.  LXX.  have  translated  the  word  by  the  Greek  Za>^  :  He  called  her  Zoe,  life  ;  Vulgate  '- 
Heva.—T.  L.] 

[10  Vqy.  22. — "Q  ,  test— only  the  particle  without  any  verb.  This  silence,  or  aposiopesis,  is  very  expressive ;  compan 
the  sim^llar  Greek  use  "i  tx'rj  lor  an  imperative  of  caution. — T.  L.] 

[11  Ver.  23. — innr^i;^!  .  Lange  regards  the  Piel  form  as  intensive,  to  denote  a  violent  sending  forth,  a  thrusting  out; 
but  there  is  no  need  of  that,  the  Piel  diffexing  but  little,  if  any,  from  the  Kal,  and  being  used  for  an  ordinary  sending. 
The  word  following,  Ui"13^^  ,  may  have  that  sense,  but  there  is  nothing  in  the  context  of  harshness,  ^r  anything  to  carrj 
t  bcf  :nd  the  general  idea'  ol  disrais.*tl.  — T.  1,.] 

I  continues  here  also  in  tlie  third  ;    -ince  the  subject  if 
EXEGETICAL  AND  CEITICAL.  the  primeval  history  of  Adam,  iiS  it  is,  at  the  same 

time,  the  primitive  history  of  man,  or  of  humanity. 

1.  The   comparatively   stronger  symbolical  that  i  The  fact  of  the  first  temptation  is  the  symbol  of  tverj 

appeared  in  the  representation  of  the  primeval  facts,  |  human  temptation ;   the  fact  of  the  firs    fall  is  th< 

fcnd  which  we  have  noted   in  the  second  chapter,  j  sjTnbol   of  every   human   transtrression  ,    thr   f^ea* 


228 


GENESIS,  OR  THE  FIRS!    BOOK   OF  MOSES. 


mistake  that  lav  in  the  first  human  sin  is  the  symbol 
of  every  eft'ect  of  sin. 

2.  Ver.  1.  Now  the  serpent. — The  tree  of 
knowledge,  a  part  of  the  vegetable  world,  was  made 
by  God  the  medium  of  probation ;  from  the  animal 
world  proceeds  the  serpent  as  the  instrument  of  the 
tfttptation  which  God  did  not  make.  True  it  is, 
that  tlie  serpent  appears  as  the  probable  author  of 
this  temptation,  but  such  probabiUty  is  weakened  by 
what  is  said  eh.  i.  25  and  ii.  20.  "  It  was  (though 
Richers  denies  it)  a  good  creation  of  God,  though 
iifferent,  as  originally  created,  from  what  it  after- 
ward" became"  (Dehtzsch).  Through  this  supposi- 
tion, however,  of  another  created  quality,  he  is 
brought  nearer  to  t4ie  view  of  Richers.  Does  it  ap- 
pear as  the  mere  instrument  of  a  tempting  spirit  be- 
longing to  the  other  world,  then  must  tlie  decree  of 
judgment,  as  pronounced,  have  regard  not  so  much 
to  it  as  to  the  spirit  of  sin,  whose  instrument  and 
allegorical  symbol  it  had  become.  How  it  could  be 
such  an  instrument  may  be  briefly  explained  by 
its  craftiness ;  how  it  becomes  an  allegorical  repre- 
sentation of  the  Evil  One  is  taught  us  afterwards  in 
the  orraity  that  is  proclaimed  between  the  woman 
and  l^o.  serpent.  According  to  Noek  (Etym.-Symb.- 
Mylh  Jieal-WorterbiKh),  "the  serpent  is  just  as 
well  the  figure  of  health  and  renovation,  as  of  death ; 
since  it  every  year  changes  its  skin,  and  ejects,  more- 
over, its  venom.  This  double  peculiarity,  and  double 
character,  as  aya^oBaifjLaji'  and  KaKoSa'iuitfv,  is  indi- 
cated not  only  in  language,  but  also  in  mytlis,  in 
sculpture,  and  in  modes  of  worship."  In  this  rela- 
tion, however,  we  must  distinguish  two  diverging 
views  of  the  ancient  peoples.  To  the  Egyptian  reve- 
rence for  the  serpent  stands  in  opposition  the  abhor- 
rence for  it  among  the  Israelites  (see  the  article 
"Serpent"  in  the  "Biblical  Dictionary  for  Christian 
People"),  Greeks,  Persians,  and  Germans.  Among 
the  Slavonians,  too,  does  the  serpent  appear  to  have 
been  an  object  of  religious  fear ;  and  from  them  may 
there  have  come  moditied  view^s  to  the  Germans,  as  from 
the  Egyptians  to  the  Greeks.  Concerning  the  species 
of  serpents  mentioned  in  the  Bible,  see  Winer.  It 
may  not  be  without  significance  that  Genesis  (ch.  iii.) 
is  in  such  distinct  contrast  with  the  Egyptian  views, 
not  only  in  respect  to  the  serpent,  but  also  in  respect 
to  the  Egyptian  cultus  of  death  and  the  other  world. 
Delitzsch  thinks  that  the  serpent  could  hardly,  at 
that  time,  have  had  such  a  name  as  cn3,  since  this 
(from  lUnj,  to  hiss*)  is  derived  from  its  present 
constitution.  In  this  way  the  original  constitution 
of  the  seductive  serpent  is  regarded  by  him  in  a  more 
favorable  liglit  than  the  nature  of  the  tree  of  proba- 
tion. Knobel,  on  the  contrary,  is  of  opinion  that 
"  the  choice  of  the  serpent  was  occasioned  by  the 
Persian   myth,  then  known   to  the  Hebrews,  which 


•  (So  Gcsenius — a  sihilando.  It  is  far  more  likely,  how- 
ever, 10  have  had  for  its  primary  sense  that  from  which 
«)men  tho  SfcontLirj*  meaning  of  hra.ss,  or  rather  of  tironze— 
thininff  melal.  'I'tiiM  pives,  as  the  primary,  the  idea  of 
splendor, /7/is/^ni»(7.  The  name  may  have  bei-n  ^iven  t"  the 
nerijent  from  its  Klossy,  shining  appeanince,  or  more  liki-ly 
from  the  bright  glistening  of  the  eye.  This  would  bring  it 
Into  analogy  with  the  (ireek  &p6.Koiv  from  5ep»c — ^ipKo^t-ai. — 
■haxu  piercing  sight.  There  is  the  same  derivation  from  the 
•ye  in  the  (ireek  oifrit,  or  from  the  general  shining  appear- 
•nce  (t'l/iK)  as  a  striking  an<l  beimtiful  though  terrible  object. 
And  to  this  corresjioi  d  well  the  epithets  which  in  the  Ureek 
poptH  are  so  c^m-slantly  Joined  mth  it,  such  as  aioKoi^  Trouct- 
k6vitnovt  apyijcTT^C.  'I'lio  I^atin  serpens  is  sunply  a  generic 
name  — r«/»'i/<.  The  first  imprc'ssions  of  mankind  in  regard 
to  tlie  wrpent  wore  of  the  splendid  and  terrible  kind — boau- 
ky  and  awe.— T.  i..  I 


ist 
da  I 
of 

In  / 


makes  the  evil  being  Ahriman  to  be  the  tempter  oj 
the  first  man  (giving  to  him  the  form  and  designation 
of  the  serpent),  and  represents  him  as  the  introducei 
of  monstrous  serpent  forms."  Nevertlieless,  since  ill 
his  time  (according  to  Knobel),  the  belief  in  a  devil 
was  still  foreign  to  the  Hebrews,  the  author,  h« 
maintains,  meant  a  real  serpent,  "  aj  Josephus  ajw 
rightly  supposes  [Antiq.  i.  1,  4),  as  well  as  Abec 
Ezra,  Jarchi,  Kimchi,  and  most  of  the  later  commeL 
tators."  I'here  is,  however,  not  the  slightest  reasos 
for  deriving  the  primitive  tradition,  here  given  in  it* 
original  Hebrew  form,  from  any  Persian  myth,  nor 
in  the  second  place,  for  ascribing  to  the  Hebrews 
not  only  a  dependence  on  such  Persian  myth,  but 
also  an  acknowledgment  of  its  symbolical  charactei 
or  demoniacal  background  without  any  reasons  foi 
S''ch  anticipation ;  and,  thirdly,  is  the  alternative  of 
its  being  either  an  actual  serpent,  or  the  devil  hii"  • 
self,  wholly  untenable. — Xow  the  strptiit  wax  mart 
•ubtle.  The  question  arises  whether  the  adjective 
CIlS  here  stands  in  connection  with  '(0  as  express- 
ing the  comparative  degree.  At  all  events,  the 
wholly  analogous  passage,  ver.  14  (reminding  us  of 
this  even  by  similarity  of  sound,  bsB  lins — DIIS 
bSTS)  cannot  mean:  cursed  more  than  every  beast 
of  the  field.  Among  the  beasts,  the  serpent  was  juat 
a  single  example  of  cunning ;  and  so  is  it  afterwards 
said  of  the  curse.  "  Wisdom  is  a  native  property 
the  serpent  (Matt.  x.  16),  on  account  of  which  th« 
Evil  One  chose  it  his  instrument.  Nevertheless, 
tlie  predicate  C^IIS  is  not  given  to  it  here  in  the  good 
sense  of  (ppovii^o^  (Sept.),  prudent,  but  in  the  bad 
sense  ^i^  Trat'oipyos,  callidus,  crafty.  For  its  wisdom 
presents  itself  as  the  craft  of  the  tempter  in  this  re- 
spect, that  it  applies  itself  to  the  weaker  woman." 

Keil. — And  he  said  unto  the  woman The  idea 

that  the  wife  had  a  wish  to  be  independent,  and,  for 
the  sake  of  release,  had  withdrawn  herself  out  of  the 
man's  sight,  as  we  find  it  iu  Milton,  is  originalHndeed, 
but  sets  up,  when  closely  examined,  a  beginning  of 
the  fall  before  the  fall  itself. — Yea,  hath  Qod  said. 
— The  deluding  ambiguity  of  his  utterance  is  admira- 
bly expressed  by  the  particles  "'3  CJX  .  The  word  in 
question  denotes  a  questioning  surprise,  which  may 
have  in  view  now  a  yes,  and  now  a  no,  aceorduig  to 
the  connection.  This  is  the  first  striking  feature  in 
the  beginning  of  the  temptation.  In  the  most  cau- 
tious manner  there  is  shown  the  tendency  to  excite 
doubt.  Then  the  expression  aims,  at  the  same  time, 
to  a.vakeii  mistrust,  and  to  weaken  the  force  of  the 
prohihition:  Not  eat  of  every  tree  of  the  gar- 
den! But,  finally,  there  is  also  intended  the  lower- 
ing of  belief  tliiough  the  bare  use  of  the  single  name 
Klohim.  The  demon  that  has  taken  possession  of 
the  seipent  cannot  naturally  recognize  fiod  as  Jeho- 
vah, the  Covenant-God  for  men.  Knobel  thiuks, 
that  the  author  left  out  the  name  Jehovah  to  avoid 
profaning  it.  Keil  interprets:  In  order  to  reach  hia 
aim  must  the  tempter  seek  to  transtbrm  the  personal 
living  God  into  a  universal  nuuten  divintun.  But 
would,  then,  the  Elohim  of  ch.  i.  be  merely  an  uni- 
versal nmncn  divlniiin  ?  The  assault  ia  direct*'^ 
against  the  paradisaical  covenant  of  God  with  men; 
therelore  it  is  that  the  serpent  cannot  utter  the  name 
Jehovah. 

3.  Vers.  2,  3.  And  the  i7oman  said  unto  the 
serpent. — That  the  seipent  sliould  address  the 
woman,  and  not  the  man,  is  explained  from  the  cir- 
(*nniHt,irn'e   that   the   wouian  is  the  weaki-r  and    the 


CHAP.  in.  1-24. 


221' 


reducible  (1  Pet.  iii.  7).  The  text,  however,  sup- 
po.'ies  that  the  woman  knew  the  prohibition  of  God, 
and  in  some  way,  indeed,  through  tlie  man.  Still, 
jhe  woman  does  not  offer,  in  her  defence,  this  medi- 
itcness  of  her  knowledge,  as  neither  does  Adam  pre- 
sent as  an  excuse  that  he  saw  that  Eve  did  not  die 
from  the  eating  of  the  fruit.  The  answer  of  both 
appears  to  be  wholly  right,  and  to  correct  the  serpent 
ghe  would  seem  to  make  ilie  prohibition  still  stronger 
by  the  addition :  Neither  shall  ye  touch  it.  And 
yet  by  this  very  addition  does  lier  first  wavering  dis- 
guise itself  under  the  form  of  an  overdoing  obe- 
dience. The  first  failure  is  her  not  observing  the 
point  of  the  temptation,  and  the  allowing  herself  to 
to  be  drawn  into  an  argument  with  the  tempter ;  the 
second,  that  she  makes  the  prohibition  stronger  than 
I  it  really  is,  and  thus  lels  it  appear  that  to  her,  too, 
I  "the  prohibition  seems  too  strict"  (Keil);  the  third 
■  is,  that  .she  weakens  the  prohibition  by  reducing  it 
to  the  lesser  caution :  lest  ye  dh,  thus  making  the 
motive  to  obedience  to  be  predominantly  the  fear  of 
deatli.  Or  simply  thus :  She  begins  herself  to  doubt, 
and  to  explain  away  the  simple  clear  prohibition  of 
God,  instead  of  turning  away  from  the  author  of  the 
doubt.  There  is  something,  too,  in  the  thought  that 
the  woman  does  not  denote  God  as  her  Covenant- 
God.  And  yet  many  have  regarded  her  first  answer 
as  a  sign  of  steadfastness  in  the  beginning. 

4.  Vers.  4,  5.  Ye  shall  not  surely  die This 

bold  step  in  the  temptation  seems  to  suppose  a  wav- 
ering already  observable  in  the  woman ;  although, 
in  truth,  it  may  be  noted,  that,  in  spite  of  the  perfect 
readiness  of  answer,  the  temptation  of  our  Lord, 
Matt,  iv.,  even  advances  in  increasingly  bolder  forms. 
Still  those  forms  are  properly  co-ordinate,  whilst  here 
the  gradation  is  very  strongly  marked.  Moreover, 
Christ,  as  the  perfect  man,  could  allow  Satan  to  come 
out  in  all  his  boldness,  whilst  here  the  unprotected 
woman  can  only  find  safety  in  an  immediate  turning 
away. 

5.  And  the  serpent  said. — The  temptation 
steps  out  from  the  area  of  cautious  craft  into  that 
of  a  reckless  denial  of  the  truth  of  God's  prohibi- 
tion, and  a  malicious  suspicion  of  its  object.  Ye 
shall  not  die  at  all ;  •  thus  is  the  truth  of  the  threat- 
ening stoutly  denied ;  that  is,  the  doubt  becomes  un- 
belief. The  way,  however,  is  not  prepared  for  the 
unbelief  without  first  arousing  a  feeling  of  distrust 
in  respect  to  God's  love.  His  righteousness,  and  even 
His  power.  Along  with  this,  and  entering  with  it, 
there  must  be  also  a  proud  self-confidence;  and  a 
wilful  striving  after  a  false  independence.  For  the 
transition  from  doubt  to  unbelief  the  way  is  spe- 
cially openeu  through  a  false  security.  The  serpent 
denies  all  evil  consequences  as  arising  from  the  for- 
bidden enjoyment,  wbilft  he  promises,  on  the  contra- 
ry, the  best  and  most  glorious  results  from  the  same. 
—For  God  doth  know  that  in  the  day,  etc. — 
The  imitation  of  the  divme  language  contains  a  spe- 
cies of  mockery.  Your  eyes,  says  the  voice  of  tlie 
tempter,  instead  of  closing  in  death,  will  be,  for  the 


•  t  flange's  German  translation  of  the  pass.age  is  stronger, 
IT  rather  more  peremptory,  than  our  own  :  Mit  nickten  wer- 
dit  i\r  des  Todes  sterben.  Our  Version,  Te  shall  not.  surely. 
iir,  makes  the  rendering  the  same  as  it  is  in  the  prohibition, 
and  seems  to  have  reference  to  the  fulness  or  completeness 
of  the  dying  rather  than  to  the  certainty  of  it.  The  womitn 
Itad  not  repeated  the  waids  of  the  proliibition,  and  of  the 
( enalty,  in  its  doubled  or  intensive  Hebrew  form,  but  Satan 
cei)eats  it  in  blasphemotis  mockery,  as  thout^h  he  had  heard 
it  in  some  other  way.  The  German  does  not  seem  to  ffive 
ttis.    T.L.I 


first  time,  truly  opened.  Here  it  is  to  be  remarked  ' 
that  the  hour  when  unbelief  is  born  is  immediatelj 
the  birth-hour  of  superstition.  The  serpent  would 
have  the  woman  believe,  that  on  eating  of  that  fn\il 
she  would  become  wonderfully  enlightened,  and,  at 
the  same  time,  raised  to  a  divine  glory.  And  so,  ill  | 
like  m.mner,  is  every  sin  a  senseless  and  superstitioua  ' 
belief  in  the  salutary  effects  of  sin.  The  promise  of 
the  tempter's  voice  is  first  regarded  for  its  own  sake 
and  then  as  a  complaint  against  God.  Against  th 
immediate  deadly  effect  it  sets  the  immediate  plea- 
surable eti'eot,  whilst,  at  the  same  time,  it  represents 
the  condition  of  men  hitherto  as  a  lamentable  one — 
as  an  existence  with  closed  eyes.  Agamst  the  fear- 
ful threatening :  to  die  the  death,  it  sets  the  opened 
eyes,  and  the  being  like  God,  as  a  caricaturing,  as  it 
were,  of  that  promise  which  had  appointed  men  tc 
the  image  of  God.  7'/w  ei/ex  were  opened — a  biblical 
expression  whicli  in  the  Old  Testament  frequently 
denotes  a  high  spiritual  seeing,  either  as  an  enlight- 
enment in  respect  to  truth,  or  as  the  seeing  of  some 
theophauic  manifestation  in  prophetic  vision  (ch.  ixi. 
29;  Num.  xxii.  21).  The  knowledge,  however,  of 
good  and  evil,  as  the  words  are  employed  by  Satan, 
must  here  denote  not  merely  a  condition  of  higher 
intelUgence,  but  rather  a  state  of  perfect  independ- 
ence of  God.  They  would  then  know  of  themselves 
what  was  good  and  what  was  evil,  and  would  no 
longer  need  the  divine  direction.  To  the  same  effect 
the  assurance :  for  God  doth  know,  etc.  This  must 
mean :  He  enviously  seeks  to  keep  back  your  happi- 
ness ;  and  He  is  envious  because  He  is  weak  in  oppo- 
sition to  nature,  because  the  fruit  of  the  foibidden 
tree  will  make  you  independent  of  Him,  and  because 
He  is  tyrannical  and  without  love  in  His  dealings 
with  you.  In  this  distorting  of  the  divine  image, 
there  is  reflected  the  darkening  of  the  divine  con- 
sciousness which  the  temptation  tends  to  call  out  in 
the  woman,  and  actually  does  call  out.  In  all  this 
it  must  be  noted,  that  the  temptation  here  is  already 
at  work  with  those  crafty  Ues  (see  2  Thess.  ii.  9) 
which  it  has  employed  through  the  whole  course  of 
the  world's  history — that  is,  with  lies  containing  ele- 
ments of  the  truth,  but  misplaced  and  distorted. 
Already  that  first  question  of  the  serpent  contains  a 
truth,  so  tar  as  man  ought  to  become  conscious  in 
himself  of  the  certainty  and  divine  suitableness  of 
God's  commands.  The  doubt,  however,  which  tends 
to  life,  is  to  be  distinguished  from  that  which  tends 
to  death,  by  its  design  and  direction.  The  tendency 
of  the  devil  is  to  scepticism.  But  in  this  bold  assu- 
rance of  the  serpent  which  immediately  follows, 
namely,  that  no  evil  effects,  but  only  good,  wotUd 
result  from  the  eating,  there  lies  the  truth  that  the 
outward  death  would  not  immediately  succeed  the 
enjoyment  of  the  forbidden  fruit ;  that  with  tljc  con- 
sciousness of  guilt  there  comes  in  a  conscious  though 
a  disturbed  distinction  between  good  and  evil,  and 
that  the  sinner  has  placed  himself  in  a  false  inde- 
pendence through  his  own  self-wilfulness  (comp.  ch. 
iii.  22).  When  we  take  it  all  together,  however,  it  is 
the  appointment  to  the  divine  image  which  the  spirit 
of  the  tempter  perverts  into  a  caricature ;  Ye  shall 
be  as  gods,  and  into  an  anticipation  of  immediately 
reaching  their  aim :  "  A  satanic  amphiboly,  m  which 
truth  and  falsehood  are  united  to  a  certain  degree  of 
coincidence."  Ziegler.  Comp.  Job  viii.  44.  Vary 
dark  is  Knobel's  comprehension  of  this  passage- 
"  In  the  accoimt  of  the  Jehovist,"  he  says,  "  God 
appears  to  be  jealous  of  ambitious  men  (ver.  22 ;  ch. 
vi.  3 ;  xi.  IB).     This  same  view  of  the  jealousy  of  tbi 


'iSO 


GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


gods  appears  also  among  the  Grecian  writers,  e.  g., 
Herod,  i.  32;  iii.  40;  vii.  10,  46;  Padsan.  ii.  33; 
ui. ;  comp.  Nagelsbach  :  '  Homeric  Theology,'  p. 
83."  • 

6.  Ter.  6.  And  'when  the  woman  saw. — There 
is  truly  indicated  by  the  words,  according  to  Luther's 
translation,  the  lustful  looking  of  the  woman ;  but 
the  expression  presents,  besides,  the  spiritual  dis- 
turbance that  attended  it.  She  beheld  it  now  with 
a  glance  made  false  by  the  germinating  unbelief,  or, 
BO  to  speak,  enchanted  by  it.  "  The  satauic  promise 
droTe  the  divine  threatening  out  of  her  thought. 
Now  she  beholds  the  tree  with  other  eyes  (ver.  6). 
Three  times  is  it  said  how  charming  the  tree  appeared 
to  her."  "The  words  b^^DCns  ysr\  Tan:l  (to  be 
desired,  to  make  one  wise)  are  taken  by  Hofmann 
for  a  remark  of  the  narrator."  Delitzsch  rightly  re- 
jects tliis  view.  First,  there  is  painted,  in  general, 
the  overpowering  charm  of  the  tree.  It  appears  to 
her  as  something  from  which  it  would  be  good  to 
eat ;  that  is,  good  for  food.  The  charm  has  now, 
too,  its  sensual  side :  The  tree  is,  moreover,  pleasant 
to  the  eye.  It  appears  also  to  have  a  special  worth 
in  supplying  a  want ;  it  is  to  be  desired  to  make  one 
wise.  The  sensual  desire  and  the  demoniacal  spirit- 
ual interest  (especially  curiosity  and  pride)  unite  in 
leading  her  to  the  fall.  Tuch,  Beck,  Baumgarten, 
and  others,  give  to  b^B'anb  the  sense  of  making 
wise :  it  appeared  to  her  as  a  means  for  spiritual  ad- 
vancement. Delitzsch  (as  also  Knobel)  disputes  this, 
with  the  remark  that  it  does  not  agree  with  the  word 
nanj  (a  thing  to  be  desired).  But  why  should  there 
not  be  supposed  a  charm  in  this  property  of  making 
wise  ?  Herein  Ls  indicated  not  only  the  common 
power  which  the  charm  of  novelty  has  for  our  human 
nature  in  general,  but  also  its  special  influence  on  the 
female  nature. — She  took  of  the  fruit  thereof 
and  did  eat. — The  decisive  act  of  sm  (James  i.  15). 
Knobel:  The  heart  follows  the  eyes  (Job  xxxi.  7; 
Ecclesiastes  xi.  9). — And  gave  also  unto  her  hus- 
band,— The  addition  njSJ'  is  interpreted  by  Delitzsch 
as  denoting  "  an  actual  presence,  instead  of  mere 
association."  We  hold  both  suppositions  to  be 
wrong.  An  actual  presence  of  the  husband  standing 
mute  in  the  very  scene  of  the  temptation  presents 
great  difficulty ;  whilst  the  second  view  amounts  to 
nothing  If  it  is  taken,  however,  as  the  representa- 
tion of  an  eating  together,  then  the  language  is  an 

•  [Another  example  of  the  way  in  which  this  class  of 
oommentators  love  to  pervert  tbinfjs — making  a  iiyslercm 
proteroiit  or  a  putting  the  later  tirst,  in  their  endeavor  to 
educe  Bible  ideas  from  Egyptians,  Gret-ks,  and  Persians. 
No  one  can  carefully  study  this  Greek  maxim  tt)Oovep'oy  to 
Btiov  (l/ie  divine  is  envious),  which  so  frequently  meets  us  in 
the  Greek  i)oets  and  in  Herodotus,  without  seeing  in  it  a  fall 
from  a  higher  and  holier  i<Iea.  The  marks  of  human  degen- 
era*:y  are  upon  it.  It  has  become  a  superstitious  or  fatalistic 
fear  of  tijc  gods  as  jealous  of  mere  human  prosperity  7>cr  se. 
JJigh  state,  in  their  view,  was  danperous,  not  because  of 
ita  leading  to  *'  pride  which  God  resi.stcth"  for  man's  good, 
bat  simplv  as  threatening  a  rever.se  destiny  (see  Uerodotos' 
*'8tory  01  Polycrates  of  Samoa  and  King  Amasis,"  Herod, 
iii.  40).  It  was  un/jtcAry,  and  foreboded  evil.  There  was  in 
it  a  consciousness  of  something  very  wrong  in  man,  but  how 
ditiorent  this  mere  jealousy  of  human  prosi>erity  from  the 
holy  attribute  of  jealousy  against  human  pride  and  sin 
aacribed  to  God  in  the  Bible  1  Herodotus,  as  he  was  more 
oriental  in  his  style  and  feeling  than  the  fatalistic  dramatic 
poets,  oomcH  nearer  the  .Scripture  representation,  or  the 
Doripture  original,  we  may  say,  of  the  great  truth  thus  dis- 
torted. Kspeciallv  is  this  the  ca.;c  In  the  spis'cbes  of  Arta- 
banus  dissuading  Xerxes  from  his  expedition  against  Greece, 
Lib.  vii.  IIJ,  .').  He  talk.^  there  of  the  jealous  God  (o  ©eb« 
^ovnaof),  and  his  briuging  down  of  human  pridu,  almost  in 
'Jus  i^yle  of  iHuiuh.— T.  L.I 


abridgment ;  after  that  she  had  eaten  she  gavf  it  !• 
her  husband  to  eat  thereof  after  her,  jr  to  eat  will 
her.  In  the  very  moments  of  temptation,  as  we  mut< 
take  the  account,  there  comes  in  the  perception  oi 
the  fact,  that  she  does  not  die  from  the  eating ;  and 
so  it  is  that  the  wife's  power  of  persuasion,  and 
Adam's  sympathy  with  her,  are  net  made  specially 
prominent. 

1.  Vers.  7,  8.  And  the  eyes  of  them  both 
were  opened,  and  they  knew  that  they  wera 
naked. — In  the  relation  between  the  antecedent  here 
and  what  follows  there  evidently  lies  a  terrible  irony. 
The  promise  of  Satan  becomes  half  fulfilled,  though, 
indeed,  in  a  different  sense  from  what  they  had  sup- 
posed :  Their  eyes  were  opened ;  they  had  attained 
to  a  developed  self-eonsciousness.  But  all  that  they 
had  reached  in  the  first  place  was  to  become  con- 
scious of  their  nakedness  as  now  an  indecent  expo- 
sure. It  is  here  in  this  first  irony,  as  appearing  in 
the  divine  treatment  of  the  consequences  of  sin,  that 
we  get  a  clear  view  of  that  ironical  aspect  in  the 
divine  penal  righteousness  which  shows  itself  in  the 
Scripture,  and  in  the  whole  history  of  the  world  (see 
Ps.  ii.  4 ;  Acts  iv.  24  ;  Lange's  "  Dogmatics,"  p.  469). 
Knobel  would  really  regard  the  new  knowledge  as  a 
pure  step  of  progress.  "  As  a  consequence  of  the 
enjoyment  they  knew  their  nakedness,  whereas  be- 
fore, like  unconscious,  unembarrassed  children,  they 
had  no  thought  of  their  nakedness,  or  of  their  per- 
sonal contrasts.  At  once  did  they  perceive  that  to 
go  naked  was  no  longer  proper  for  them.  They  had 
attained,  in  consequence,  to  a  moral  insight.  Shame 
entered  into  men  in  near  cotemporaneity  with  their 
knowledge  of  right  and  wrong,  good  and  evil ;  it  be- 
longs to  the  very  beginning  of  moral  cognition  and 
development.  This  shame,  in  its  lowest  degree, 
limits  itself  to  the  covering  of  the  sexual  nakedness." 
The  question  here,  however,  is  not  respecting  a  moral 
reform,  but  a  religious  deterioration.  The  reflection 
upon  their  nakedness  and  its  unseemliness  becomes, 
in  the  light  of  the  symbolical  representation,  neces- 
sarily known  as  the  tirst  form  of  the  entering  con- 
sciousness of  guilt.  They  have  lost  the  unconscious 
dominion  of  the  spirit  over  the  bodily  and  sensuous 
appearance,  and  henceforth  there  enters  into  the 
conscience  the  world-historical  strife  between  the 
spirit  and  the  flesh — a  strife  whose  prime  cause  lies 
in  tlie  fact  that  the  spirit  came  out  of  the  comnmnion 
of  the  spirit  of  (Jod,  whose  form  consists  in  the  fact 
that  the  flesh  lusteth  against  the  spirit,  and  whose 
ejfect  (the  feeling  of  hateful  nakedness)  is,  indeed, 
attended  by  a  reaction  of  the  shame-feeling,  but 
which  can  only  manifest  itself  in  the  eflbrt  to  cover, 
in  the  most  scanty  way,  the  nakedness  revealed.  In 
this  part  of  the  body  the  feeling  of  nakedness  mani- 
fests itself  as  a  sense  of  exposure  that  needs  covering, 
not  because  that  fruit  poisoned  the  fountain  of 
human  life,  or,  by  means  of  an  innate  property, 
immediately  eB'ected  a  corruption  of  the  body,  so  far 
as  propagation  is  concerned  (Von  ilotJhiann,  liaum- 
garten),  nor  because,  in  consequence  of  the  fall,  a 
physical  change  bad  taken  place ;  but  simply  because, 
ill  the  taking  away  by  sin  of  the  normal  relation 
between  the  soul  and  the  body,  the  body  ceasee  'o  be 
any  longer  a  pure  instrument  of  the  spirit  wbiiL  it 
united  to  God.  "This  part  of  the  body  is  called 
ni"!?  (e.  g.,  ch.  ix.  22)  and  niaa  (e.  g  ,  Lev.  xv.  2; 
comp.  Exod.  xxviii.  42),  because  nakeibusa  and_/f«A, 
which  shame  bids  nien  cover,  culminate  in  them." 
Delitzsch.  In  what  tbllows,  wheiein  he  says  thai 
liere  the  contrast  between  the  suiritual  and  the  uat 


CHAP.  m.  1-24. 


!i3. 


.ral,  hariug  lost  its  point  of  unity,  13  of  the  sharpest 
kind,  :inci  that  the  beastlikc  in  the  human  appearance 
appears  here  most  bestial,  Delitzsch  is  approacliing 
ag:'.in  the  tlieosophic  mode  of  view ;  although  it  is 
true  that  man,  from  his  demoniacal  striving  after 
something  too  great  for  him,  falls  back  into  a  beastly 
laxity  of  behavior,  which,  however,  even  here  shame  , 
contends  against,  and  seeks  to  veil.  As  the  death  of 
man.  in  its  historical  aspect,  stand."  in  counter-rela-  1 
tion  to  the  human  generations  in  their  historical  | 
aspect,  so  it  would  seem  that  whilst  the  first  presenti- 
ment of  death,  in  the  first  human  consciousness  of 
guilt,  must  give  a  shock  to  men,  there  would  also  be, 
in  connection  with  this  foreboding  of  death,  another 
presentiment  of  a  call  to  sexual  propagation;  but 
along  with  this,  and  in  order  to  this,  there  would  be 
a  feeling  which  would  seek  to  veil  it,  with  its  acts 
and  organs,  as  by  a  sacred  law.  This  modesty,  or 
bashfulness,  of  man,  however,  relates  not  merely  to 
natural  generation,  but  also  to  the  spiritual  and  the 
churchly ;  as  though  all  origin  demanded  its  covering 
— its  creative  night.  The  commendation  of  the  first 
growths  of  intelligence  in  a  man's  soul  produces  a 
feeling  of  blushing  diffidence,  and  so.  too,  the  church- 
ly birth  hath  its  reverent  and  modest  veiling.  When, 
therefore,  along  with  the  presentiment  of  death,  and 
of  the  generic  or  sexual  destiny  (whicli,  nevertheless, 
we  cannot  njake  independent  of  man's  historical 
death),  there  comes  in  the  feeling  of  shame  in  the 
first  men,  so  also,  as  a  symbolic  expression  therefor, 
there  enters  into  them,  along  with  the  guilt,  an  inner 
death,  and  the  sense  of  the  want  of  renovation.  For 
the  refutation  of  Knobel's  view,  that  by  the  tig-tree 
here  is  not  meant  the  usual  fig-tree,  but  the  plant 
named  pisang,  or  banana,  see  Pklitzsch  and  Keil. 
See  also  more  particularly,  respecting  the  tree  in 
question,  Knobkl  and  Delitzsch.  —  And  they 
hejird  the  voice. — Knobei,  Keil,  and  DeUtzsch  ex- 
plain il^e  word  b"p  here,  not  of  the  voice  of  the  Lord, 
but  of  the  sound  or  rustling  noise  made  by  the  Deity 
as  he  walked ;  and  they  compare  it  with  Lev.  xxvi. 
33  ;  N'um.  xvi.  .34  ;  2  Sam.  v.  24,  By  such  an  inter- 
pretation is  the  symbolical  element  left  entirely  out 
of  view".  For  beings  in  their  condition,  this  sound 
of  God  walking  must  evidently  have  become  a  voice; 
but  besides  this  it  is  said,  farther  on,  that  God  called 
to  Adam.  At  all  events,  the  voice  here  becomes 
first  a  call.  "  In  the  cool  of  the  day,  that  is,  towards 
evening,  when  a  cooling  breeze  is  wont  to  arise." 
Keil.  To  this  we  may  add:  and  when  also  there 
comes  to  man  a  more  quiet  and  contemplative  frame 
of  soul.  So  Delitzsch  remarks  very  aptly :  "  God 
appears,  because  at  that  time  men  are  in  a  state  most 
susceptible  of  serious  impressions.*  Every  one  ex- 
periences, even  to  this  day,  the  truth  of  what  is  nar- 
rated. In  the  evening  the  dissipating  impressions  of 
the  day  become  weaker,  there  is  stillness  in  tlie  soul ; 
more  than  at  other  times  do  we  feel  left  to  ourselves, 
and  then,  too,  there  awake  in  us  the  sentimeiits  of 
sadniiss,  of  longing,  of  insulation,  and  of  the  love  of 
hotni-'.  Thus  with  our  first  parents ;  when  evening 
comes,  the  first  intoxication  of  the  satanic  delusion 
subsides,  stillness  reigns  within ;  they  feel  themselves 
isolated  from  the  communion  of  God,  parted  from 
their  original  home,  whilst  the  darkness,  as  it  comes 
rushing  in  upon  them,  makes  them  feel  that  their 
imer  light  has  gone  out."      Farther  on   Delitzsch 

•  [Compare  P-  dv.  34  :  *'  My  meditation  of  Him  shall  be 
<weet,  3^?^" — ^literally,  like  the  calm  evening  hour.  So 
the  Greek  poet,s  called  the  night  evi^pot^— the  time  of  calm 
•ober  thouglit.--T.  L.) 


maintains  that  God  appeared  to  man  as  ote  man  ap 
pears  to  another,  though  this  had  not  been  the  ori 
ginal  mode  of  the  divine  convei-se  with  him.  The 
theophanies  had  their  beginning  first  at\er  the  fe-U ; 
antl  according  to  his  explanation,  "  God  now  for  the 
first  time  holds  converse  with  men  in  an  outward 
maimer,  corresponding  to  their  materialization  and 
alienated  state."  On  the  other  hand,  Keil  maintains, 
"  that  God  held  converse  with  the  first  men  in  a  visi. 
ble  form,  as  a  father  and  educator  of  his  children, 
and  that  this  was  the  original  mode  of  the  divina 
revelation,  not  coming  in  for  the  first  time  after  the 
fall."  In  neither  can  we  suppose  that  there  is  taught 
a  twofold  incarnation  of  God,  first  in  Paradise,  and 
then  in  Christ.  In  like  manner,  too,  must  we  regard 
the  question  here  as  unanswered,  in  what  respect  the 
theophanies  (which  were  mediated  in  all  cases  through 
vision-seeing  states  of  soul)  are  to  be  distinguished 
from  real  outward  appearances  in  human  form. 
Hofmann  would  complete  the  knowledge  of  Paradise, 
by  taking  as  the  appointed  mode  of  revelation  God's 
appearance  to  them  as  soaring  on  the  cherubim. 
Delitzsch,  moreover,  informs  us  (after  Hofmaim,  per- 
haps) that  God,  at  this  time,  did  not  come  down  from 
heaven,  since  he  yet  dwelt  upon  the  earth.  Mora 
worthy  of  our  confidence  is  the  language  of  Keil : 
"  Men  have  separated  themselves  from  God,  but  God 
cannot  .and  will  not  give  them  up." — And  Adam 
and  his  wife  hid  themselves. — Clearly  an  expres- 
sion of  guilt-consciousness,  as  also,  an  indication,  at 
the  same  tune,  of  the  fall  into  sin,  and  of  the  decline 
into  a  state  of  corruption.  The  particular  character- 
istics are  these :  consciousness  of  their  transgression, 
of  its  eftect,  of  their  spiritual  and  bodily  nakedness, 
of  their  separation  from  God — of  a  feeling  of  dis- 
trustful, selfish,  and  servile  fear,  in  the  presence  of 
God,  and  of  the  loss  of  their  spiritual  purity,  as  ori- 
ginating in  their  guilt,  together  with  the  false  notion 
that  they  can  hide  themselves  from  God.  Moreover, 
the  regular  consistency  which  appears  in  this  prog- 
ress of  sin  must  not  be  overlooked.  Through  this 
xtattis  corruptionis,  the  first  common  act  of  sin  passes 
over  into  a  second.  Taken  symbolically,  this  is  the 
history  of  every  individual  fall  into  sin.  "  They  hid 
themselves  through  modesty,"  says  Knobei.  With 
all  this,  there  is  presented  in  the  flight  of  the  sinner 
from  God  a  feeling  of  exculpation  ;  yet  stiU,  again,  it 
is  attainted  with  self-deception,  with  a  want  of  truth 
and  humihty. — Amongst  the  trees In  the  deep- 
est density  and  darkness  of  the  garden,  which  now 
becomes  an  emblem  of  the  world,  and  of  that  worldly 
enjoyment  in  which  the  sinner  seeks  to  hide  himself. 
8.  Vers.  9-19.  Where  art  thou  7  —  Knobei : 
"Jehovah  must  now  call  for  man,  who,  at  other 
times,  was  ever  there."  Delitzsch  :  "  It  is  clear,  that 
not  for  his  own  sake  does  God  direct  this  inquiring 
call  to  man,  but  only  for  man's  sake.  God  does  in 
truth  seek  them,  not  because  they  are  gone  from  his 
knowledge,  but  because  they  are  lost  from  his  com- 
munion." It  is  a  consequence  of  the  very  being  of 
God  as  a  person,  if  he  would  not  violently  surprise 
man  with  his  omrupreseuce  and  his  omniscience,  that 
he  should  freely  assume  the  form  of  seeking  him, 
that  is,  of  drawing  nigh  unto  him  gradually,  in  a  way 
of  mercy  ;  since  man  must  seek  aud  find  Him.  The 
Good  Shepherd  seeks  and  finds  the  lost  sheep ;  the 
.•-inner  must  seek  and  find  God ;  the  relation  must 
be  an  ethical  covenant  relation.  Delitzsch  says  far- 
ther: "This  word,  ns^s  (where  art  thoi?)  echoei 
through  the  whole  human  world,  and  in  each  indi- 
vidual man."     That  is,   in  a  symbohcal  sense,  tin 


232 


GENESIS,  OR  THE  FIRST   BOOK   OF  MOSES. 


passage  denotes  every  case  of  a,  sinner  seeking  his 
divine  home.  Delitzsch:  "The  heathen  world  feel- 
ing after  (iod  (i//i)Aa<f>av,  Acts  -xvii.  27)  is  the  conse- 
quence of  this  evening  call,  n3^S,  and  of  the  long- 
mg  for  home  that  is  thereby  evoked. — I  heard  thy 
voice-in  the  garden. — Knobel :  "  His  slight  cover- 
ing is  sufficient  as  against  the  familiar  wife,  but  not 
as  against  the  high  and  far-seeing  Lord  of  the  Gar- 
den." (! )  The  question  may  be  asked,  nliy  God 
called  to  Adam,  though  Eve  had  been  first  in  sin  ? 
Without  doubt  is  Eve  included  in  the  more  universal 
gigniticance  of  the  word  Adam  (man),  yet  still  the 
call  is  directed  to  the  individual  Adam.  In  a  certain 
sense,  however,  is  this  Adam,  as  the  household  lord 
of  the  wife,  answerable  for  her  step,  notwithstanding 
that  he  himself  is  ensnared  with  her.  The  ethical 
arraignment  for  the  complaint  against  the  wife  pro- 
ceeds through  .-idam.  But  thus  appears  also  here 
the  additional  indication  that  Adam  is  denoted  as  the 
first  author  of  the  hiding,  as  Eve  was  first  in  the  sin 
itself.  According  to  the  mere  laws  of  modesty 
(Knobel)  the  wife  should  rather  have  appeared  in  the 
foreground  here.  According  to  Keil,  "  when  Adam 
says  that  he  hid  himself  for  fear,  on  account  of  his 
nakedness  (thereby  seeking  to  hide  his  sin  behind  its 
consequences,  and  his  disobedience  behind  his  feeling 
of  shame),  it  is  not  a  sign  of  special  obduracy,  but 
may  easily  be  taken  psychologically ;  as  that,  in  fact, 
the  feeling  of  nakedness  and  shame  were  sooner  pres- 
ent to  his  consciousness  than  the  transgression  of  the 
divine  command,  and  that  he  felt  the  consequences  of 
sin  more  than  he  recognized  the  sin  itself"  Delitzsch 
would  amend  this  by  adding :  "  although  all  that  he 
says  is  purely  involuntary  self-accusation."  It  is  to 
be  observed  that  here  appeal's  t/ie  Jtrai  mingling  and 
confusion  of  •■<in.  and  of  evil^  that  2.s,  that  puitishmerU 
of  sin  ordained  of  Gnd^  arid  which  is  the  peculiar 
characteristic  of  nur  redemptioiir-necding  hitmaniti/. — 
Ver.  11.  Who  told  thee  that  thou  wast  naked? 
— Knobel:  **From  this  behavior  Jeliovah  recognised 
at  once  what  hail  happened."  Hardly  can  any  such 
anthropomorphism  be  found  in  the  sense  of  the  te.xt. 
Keil  says  better;  "  It  is  for  the  sake  of  awaking  tins 
recognitiou  of  sin  that  God  speaks."  The  question, 
however,  concerns  not  merely  the  means  by  which 
the  recognitiim  of  sin  may  Ije  brought  out,  but  in  a 
special  manner  the  methods  througli  which  its  con- 
fession may  be  educed.  So  also  Delitzsch.  "  His  ex- 
planation, however,  of  the  interrogative  '•'Q  as  indi- 
cating that  a  personal  power  was  the  final  original 
cause  of  the  change  that  had  passed  upon  man,"  is 
far  beyond  the  mark.  For  it  is  not  the  occasion  of 
sin  that  is  rrferreil  to  here,  but  the  occasion  of  the 
consciousness  of  nakedness.  Tliis,  however,  comes 
not  froni  without,  but  from  within.  There  lies,  more- 
over, in  the  question  that  immediately  foUuws  :  Hast 
thou  eaten  of  the  tree?  tlie  c.\]iluualion  uf  Ihi' 
me;ini)ig  of  the  first. — Ver.  \'l.  And  the  man  sedd, 
the  Tvoman  wrhom  thou  gavest. — An  acknowl 
cdgment  ol'  sin  Ity  Adam,  but  not  true  and  sincere. 
The  guilt  proper  is  rolled  upon  the  woman,  and  indi- 
rectly U[)on  God  himself;  in  which,  however,  there  is 
naturally  expressed  a  general  exculpation,  only  God 
ii!  put  forward  as  the  occasion  of  the  calamity  that 
bis  arisen.  The  loss  of  love  that  comes  out  in  this 
interposing  of  the  wife  is,  moreover,  particularly  de- 
noted in  this,  that  he  grudges  to  call  lier  Eva,  or  my 
irife  (aee  this  form  of  grudging.  Gen.  xxxvii.  32  ;  Job 
ii.  20,  where  he  says  he  ♦  instead  ol'  (rod:  Luke  xv. 


*  [This  do08  not  ttppoar  in  our  translation,  which,  liko  i  (lou 


3(1;  this  tht/  son,  John  ix.  12;  where  is  k(f  namtiy 
Jesus,  etc.).  "  That  woman  by  my  side,  she  wh« 
was  given  to  nie  by  God  as  a  trusty  counsellor.  sh4 
gave  me  the  fruit;"  in  this  form,  again,  is  Eve  ic 
(lart  excused  by  m  imi)Utation  to  God. — Ver.  13. 
And  the  Iiord  God  said  unto  the  woman, 
what  is  this  that  thou  hast  done?  * — (iDd  fol 
lows  up  the  transgression,  even  to  the  root — not  the 
psychological  merely,  but  the  historical  root. — Th« 
serpent  beguiled  me. — Although  temptation  is  a 
beguiling,  yet  here,  in  the  gross  delusions  of  the  ser- 
pent, and  the  wife's  inclination  to  excuse  herself,  the 
latter  conception  i<  the  more  obvious  one. — Ver.  14 
To  the  serpent  he  said,  because  thou  hast  done 
this. — It  is  no  more  said  here,  wherefore  hast  thou 
done  this  ^  although  the  serpent  is  previously  intro- 
duced as  speaking,  and,  therefore,  as  capable  of 
mauitaining  conversation.  Therein  lies  the  supposi- 
tion, that  the  trial  has  now  reached  tlie  t'ountaiu-head 
of  sin,  the  purely  evil  purpose  (the  demoniacal)  hav- 
ing no  deeper  ground,  and  requiring  no  further  inves- 
tigation. Accordingly,  there  follow  now  the  fatal 
dooms,  according  to  the  consequences  of  each  par- 
ticular evil  act.  The  serpent  receives  his  sentence 
first :  thou  art  cursed. — The  sense  of  "I'D  (rendered 
in  the  English  translation  above,  or  compa.itively)  ia 
cleai'ly  that  of  selection :  among  all  cattle,  oi  "ut  of 
all  cattle  (Clericus,  Tuch,  Knobel).  It  does  not 
mean,  therefore,  cursed,  that  is,  abhorred,  by  all  cat- 
tle (Gesenius,  De  Wette,  et  al.)  or  above  all  cattle, 
that  is,  comparatively  more  cursed  (Roseumiiller  et 
al.).  The  sentence  pronounced  upon  the  serpent 
proceeds  in  a  threefold  gradation.  Its  ex|ilanation 
brings  up,  of  itself,  the  question,  whether  the  whole 
sentence  bears  upon  the  serpent  alone,  or  in  connec- 
tion with  something  else,  or  only  in  a  symbolical 
sense.  Surely  the  general  doom,  cursed  be  thou 
(singular)  among  al!  cattle,  and  among  all  beasts 
(c(irrcs])Onding  witli  the  causality  :  siditle  among  all 
lieusts,  I  prominently),  indicates  a  symbcdical  back- 
ground of  the  whole  judgment.  I.  Qiddam  statuunt 
maledictionem  hitani  in  sevpentem  solum  [tjuia  hie 
confertur  cum  aliis  bestiis)  non  in  diaboium,  quia  is 
aniea  malcdictus  erat.  2.  Alii  in  diabolum  solum, 
quiabrutus  serpens  non  potcrat  juste  puniri.  3.  Alii 
applicant  V.  14  ad  scrpentem,  ZJ.  16  in  diabolum.  At 
vera  tu  et  te  idem  sunt  in  uiroque  versa.  4.  Alii 
exisiimant  cam  in  ntrunigue  latain.  Quant  senten- 
tiam  verissimam  Judieo.  Medus  ijiPoli  Vommentar 
ad  h.  I.  The  inconsistency  that  arises  when  we 
would  understand  v.  14  of  the  serpent  only,  and 
V.  15,  on  the  contrary,  of  Satan,  is  very  apparent 

most  other  versions,  ancient  or  modern,  renders  it  in  the 
jjassive.  It  has  arisen  fi-om  a  desire  to  avoid  the  apparent 
liarshness;  but  it  is  strictly  in  the  Hebrew  of  .lob  iii.  20  aa 
Lunne  trives  it,  and  it  shows  his  careful  observance  of  every 
thing  in  the  biblical  test.  It  is  eh.iiactoristic  of  the  temper 
uf  mind  in  which  Job  is  represented,  lie  grmlffi'^  to  name 
God,  though  there  is  no  other  subicct  for  the  verb  "P^  — 
"why  docs  he  grivc  Kfint  to  the  wTetched  ! "  It  is  the  lan- 
ffuago  of  sullen  compbaint,  afraid  or  ashamed  to  name  the 
one  complained  of.  So  Adam  h^-ro  says  ;  She  gave  it  to  me, 
the  woman  gave  it  to  me.  The  other  examples  correspond 
-T.  L.1 

♦  [Lanpe's  translation  here  is:  ''Wherefore  hast  tho 
done  this!"  Oiu:  version,  "What  hastthou  done?"  wou] 
seem,  at  first  view,  to  be  a  more  literal  rendor.ng  of  the  lie- 
brew  n'O  ,  but  that  given  in  the  Vulgate  (qiwre  hoc  J'ccistCi 
and  by  Luther,  as  well  as  by  Lange,  is  more  in  accoi  lane* 
with  the  spirit  of  the  question,  since  HTa  njjiv  ^f  fcik«>il 
08  a  general  as  well  as  a  particular  iuterrngatui  v.    (.)r  it 

;ay  be  rog.u-ded  as  exclamatory :  What  o  ''ling  ha*  j  yo* 

juf  !    llow  could  you  do  it  1— T  L.i 


CHAF.  111.   1-24. 


iWS 


rhe  various  diversities  of  interpretation  are  a  conse- 
:iuence  of  a  want  of  clearness  in  respect  to  the  fun- 
damental exegetical  law,  that  here  an  historical  fore- 
ground is  everywhere  connected  with  a  symbolical 
background.  Accordingly,  both  the  historiciil  and 
the  symbolical  go  together  through  all  the  three 
dooms  imposed  upon  the  serpent ;  it  is  in  the  third 
act,  however  (the  protevangel,  as  it  is  called),  that 
the  symbolical  becomes  especially  prominent,  and 
casts  its  light  over  the  whole  passage. — First  judg- 
ment doom  :  Upon  thy  belly  shalt  thou  go ;  that 
is,  as  the  worm  steals  over  the  earth  with  its  length 
of  body,  "as  a  mean  and  despised  crawler  in  the 
dust  (Deut.  xsxii.  24;  Micah  vii,  17)."'  It  is  a  fact 
that  the  serpent  did  not  originally  have  this  inferior 
mode  of  motion  Uke  the  worm,  and  it  is  this  circum- 
stance partly,  and  partly  the  consideration  that  along 
with  his  speaking  the  serpent  presented  to  Eve  the  ap- 
pearance of  a  trusty  domestic  animal,  tliat  appears  to 
have  given  occasion  to  the  expression  :  ainoiitj  all 
cattle,  as  a  complement  to  whicli  there  is  added  : 
among  all  the  beasts  of  the  field.  And  to  this  effect 
is  the  remark  of  Knobel,  that  "  for  the  time  before 
the  curse,  the  author  must  have  ascribed  to  the  ser- 
pent another  kind  of  movement,  and  perhaps  another 
form.  It  is  reckoned  here  with  the  njjn;  (cattle), 
V.  1  with  the  nTi'n  rm  (or  beasts  of  the  field) " 
In  respect  to  this,  it  must  be  noticed,  that  there  has 
also  been  maintained  the  supposition  of  his  having 
before  gone  erect  (Luther,  MUnster,  Fag.  Gerhard, 
Osiandei)  and  licen  possessed  of  bone  (Joseph.,  Ant. 
i.  1,  4  ;  Ephraim,  Jarchi,  Merc).  Delitzsch  and  Keil, 
moreover,  favor  the  view,  that  the  serpent's  form 
and  manner  of  motion  were  wholly  transformed 
(Delitzsch)  or  changed  (Keil).  Delitzsch  :  "  As  its 
speaking  was  the  first  demoniacal  miracle,  so  is  this 
transformation  the  first  divine."  Instead  of  that,  we 
hold  that  this  exposition  only  works  in  favor  of  the 
mythical  interpretation  (Knobel),  since  it  mistakes 
the  symbolical  of  the  expression;  on  which,  beside, 
it  can  only  touch  in  the  phrase  to  "  eat  the  earth." 
According  to  Delitzsch,  "  the  eating  of  dust  does  not 
denote  the  exclusive  food  of  the  serpent,  but  only  the 
involuntary  consequence  of  its  winding  in  the  dust." 
So,  moreover,  the  expression,  "On  thy  belly  shalt 
thou  go,"  cannot  denote  that  he  was  deprived  of  bone 
and  wing,  but  only  the  involuntary  consequence  of 
the  manifestation  of  the  serpent's  hostile  attitude  to 
men,  namely,  that  it  should  now  wind  about  timor- 
ously upon  its  belly,  or  go  stealing  about  in  the  most 
secret  manner;  whereas,  before  this,  it  could,  with 
impunity,  perform  its  meanderiugs  before  their  eyes, 
yea,  even  stand  upright  in  some  respects,  and  twine 
itself  round  the  trees.  The  older  exegesis  had  some 
excuse,  since  it  did  not  always  know  how  to  separate 
the  conception  of  a  biblical  nUracle  wrought  for 
judgment,  or  deliverance,  from  a  magical  metamor- 
phosis. The  assumption,  however,  at  the  present 
day,  of  such  a  metamorphosis,  has  to  answer  the 
luestion,  whether  through  it  the  conception  of  a  nnr- 
acl»is  not  ch.anged,  as  well  as  that  of  nature  itself 
That,  in  fact,  in  consequence  of  the  fall,  and  of  their 
c'langed  attitude  towards  men,  the  forms  of  animals 
can  undergo  monstrous  changes,  and  have  often  been 
ius  changed,  though  still  remaining  on  the  basis  of 
their  generic  organization,  is  shown  in  the  case  of 
iogs  who  run  wild  ;  but  the  exposition  above  men- 
tior.Nl  exten'ls  itself  inimitably  beyond  any  concep- 
tion o"  detenoiation.  As  tar  as  concerns  the  sym- 
bolical sidr  of   I'le   first   sentence,   it  is  clear  that 


before  any  wider  relation  (to  Satan),  we  must  hold  tc 
the  specific  appointment,  that  the  tempting  evil  shal 
no  longer  meander  about  the  world,  bold  and  free, 
but,  in  correspondence  with  its  earthly  meanness,  ant 
bestial  association,  shall  wind  along  the  ground  ir 
the  most  sly,  and  sneaking,  and  secret  manner,  eat- 
ing the  dust  of  the  earth,  and  feeding  itself  upon  the 
coarsest  elements  of  life,  or  the  very  mould  of  death. 
This  sentence,  then,  in  the  next  pluce,  avails  not  only 
ag-Vmst  evil  in  general,  but  the  Evil  One  himself  And 
therewith  is  denoted,  at  the  same  time,  The  secona 
doom.  Knobel:  "  According  to  the  older  represen- 
tations, serpents  licked  the  dust,  and  enjoyed  it  as 
their  food.  (Compare  Micah  vii.  IT  ;  Isaiah  ixv.  25 ; 
Bochart:  Hieroz.  iii.  p.  245)."  Here  it  is  supposed 
that  Mieah  and  Isaiah  have  merely  taken  Genesis  too 
litenilly  ;  whereas  Knobel  interprets:  "  it  is  com- 
pelled to  swallow  down  the  dust  as  it  moves  here  an(^ 
there  witii  its  mouth  upon  the  ground."  As  the  sei 
pent,  the  allegorical  type  of  the  temptation,  is  sen 
tenced  to  have  its  mouth  in  the  dust,  so  is  the  genius 
of  the  serpent  condemned  to  feed  on  elements  which 
are  a  coarse  prelude,  or  a  nauseous  after-game,  ol  life. 
—  Third  doom  of  the  serpent  ;  tlte  Proteva7igel.  The 
rationalistic  interpretation,  which  is  last  defended  by 
Knobel,  finds  here  denoted  only  the  relation  between 
the  se.pent-nature  and  the  human  race.  That  is, 
Genesis  here,  in  one  of  its  most  ethically  significant 
passages,  flattens  down  into  a  mere  physical  anthro- 
pological observation.  It  is  true  that  the  physical 
liere  forms  the  point  of  departure.  "  Enmity  shall 
exist  between  the  serpent  and  the  woman,  and  be- 
tween the  descendants  of  both.  Man  hates  the  se^ 
pent  as  a  creature  in  direct  contrariety  to  himself^ 
persecutes  and  destroys  it."  (To  this  point  the  words 
of  Plautcs  :  Mercat.  iv.  4,  21,  aliqvem  odisAe  aquf 
atque  angues.)  It  is  also  hostile  to  man,  and  bites 
him  when  uncharmed.  In  Pliny  :  JS'at.  Hist.  x.  y6, 
it  is  called  immitvisimum  aitimalium  genus.  Com 
pare  also  Ovid,  Mcia^i.orph.  xii.  S04  :  calcato  immi 
tior  hydro.  It  appears,  as  matter  of  fact,  to  havt 
been  the  creature  of  the  primitive  world  that  was  the 
most  absolutely  opposed  to  culture,  and  which,  pro- 
ceeding from  the  dragons  of  the  earlier  earth-periods, 
found  its  way  through  the  last  catastrophes  into  the 
newly  prepared  world,  or  had  been  organically  meta- 
morphosed— Hke  "the  den-inliabiting  brood  of  the 
old  dragons,"  which,  in  a  worse  sense  than  any  other 
beast  could  have  done  it,  render  the  earth  uncom- 
fortable, destined  as  it  was  to  culture  ;  and  therefort 
is  it  devoted  to  destruction  in  the  world  into  which 
it  had  passed  over.  In  connection  with  this  fact,  the 
thought  rciidily  occurs,  how  very  appropriate  that  the 
natural  relation  between  the  serpent-brood  and  the 
human  race,  destined  ever,  and  here  anew,  to  the 
kingdom  of  God,  should  become  a  symbol  of  the  re- 
hgious  ethical  conflict  between  the  evil  and  the  good, 
upon  earth.  In  opposition  to  the  rationahstic  stands 
the  orthodox  interpretation  of  our  passage,  which  re- 
fers it  to  Satan  on  the  one  side,  and  to  Christ,  the 
personal  Messiah,  on  the  other.  According  to  most 
of  the  older  interpreters,  the  seed  of  the  woman  de- 
notes directly  the  Messiah.  (See  He.ngstknbekg: 
"Christology  of  the  Old  Testament,"  i.  p.  21.)  In 
respect  to  it,  however,  the  Romish  interpreters  m:ikc 
a  very  bold  variation.  They  do  this  in  coiTespond- 
ence  with  the  translation  of  the  Vulgate:  ipm  (m- 
stead  of  ipse)  conteret  eapiU  tuum^  which  is  condemn 
ed,  not  only  by  the  Hebrew  text,  and  the  Sepiuagiut, 
but  in  the  "Quest.  Heb."  of  Hiekostmus.  who  wai 
himself  the  author  of  the  Vulgate,  as  also  bv  Petruf 


834 


GENESIS,  OR  THE  FIRST  BOOK  OF  HOSES. 


Chrysologus  nnd  Pope  Leo  the  Great  (see  Calmet's 
Comm.  p.  120);  whilst  Augustine,  Ambrose,  Gregory 
the  (Jreat,  and  others,  have  ranged  themselves  on  the 
fide  of  the  Vulgate.  Calmet  interprets :  in  eundem 
teiisum  namely,  the  right  sense  of  the  Hebrew  text) 
re(ldipote.t  vulgata;  nequealiter  B.  Virgo  conterere  vu- 
hiii  serpoitem  quain  perjilium  suuin  Jesum  Christum. 
So  alio  says  Von  Schrank  iu  his  "  Commentary  :"  in 
Uebrjio  guidem  habelur,  ille  (S'n)  conterei  caput 
Ilium  :  ergo  semen  mulieris,  i.  e.  Jesus  ChriMus  conte- 
ret,  sed  res  eodem  redii :  nam  neque  sanctissima  Virgo 
aliter  yuam  partu  suo,  i.  e.  in  virtute  Jesu  Ckrisli 
fjii  mii,  caput  serpentis  contrivisse  credenda  est.  Both 
authors,  indeed,  gave  these  wrested  interpretations 
before  the  latest  Papistical  glorification  of  Mary.  In 
modern  times  has  the  interpretation  which  refers  the 
seed  of  tlie  woman  to  the  personal  Messiah  been  de- 
fended by  Philippi.  In  the  primary  sense,  says  De- 
litzsch,  it  is  only  promised  that  humanity  shall  win 
this  victory,  for  Xin  (he)  relates  back  to  nfs  "^J. 
(seed  of  the  woman);  as.  however,  the  seed  of  the 
serpent  has  its  unity  in  Satan,  so  it  may  be  fairly 
conjectured  that  the  conquering  party,  the  seed  of 
the  woman,  has  also  a  person  for  its  unity — a  con- 
jecture which,  as  we  readily  concede  to  Philippi 
("Treatise  concerning  the  Protevangel  in  Kiiefoth- 
Meier's  Church  Periodical,"  1855,  pp.  519-548),  is 
the  more  obvious;  since  in  this  second  sentence  the 
pronoun  Xin  has  for  its  object  not  the  seed  of  the 
serpent,  but  the  serpent,  and  in  it  Satan  himself.  It 
is,  however,  an  incorrect  opinion,  that  S^n  has  im- 
mediately, and  exclusively,  a  personal  sense,  and 
that  the  organic  process  of  the  annunciation  of  re- 
demption demands  this.  The  conception  of  Xin  is 
that  of  a  circle,  and  Jesus  Christ,  or,  as  the  Targuiu 
uavs.  King  Jlessiaii,  is  evermore  in  the  course  of  tlie 
redemptive  history  the  prominent  centre  of  this  cir- 
cle. So  Delitzseli  says,  too,  that  Christ  is  essentially 
meant  as  the  centre  of  humamty,  or  as  the  head  of 
humanity,  especially  of  the  redeemed,  as  Keil  says. 
We  miss  here  the  distmct  exposition,  whether  the 
prophecy  directly  applies  to  Christ  as  a  conscious  an- 
nouncement, or  only  impliedly,  in  as  far  as  Christ  is  the 
kernel  and  the  star  of  the  woman's  seed.  Hengsten- 
berg  regards  the  place  as  more  decidedly  relating  to 
the  collective  posterity  of  the  woman  ('■  Christoloj;y," 
i.  p.  22)  "Truly  hast  thou  inflicted  a  sore  wound  upon 
the  woman  (such  would  be  the  import  of  the  words 
addressed  to  the  sei-pent),  and  thou,  Hith  thy  fellow- 
serpents,  wilt  continue  to  lie  in  ambush  for  her  de- 
scendants. Nevertlieless,  with  all  thy  desire  to  hurt, 
wilt  thou  be  only  able  to  inflict  curable  wounds  upon 
the  human  race,  whilst,  on  the  other  hand,  tln^  pos- 
terity of  the  woman  shall  at  last  triumph  over  tliee, 
and  "make  thee  feel  thine  utter  impoteuey.  This  in- 
terpi  Ltaiion  is  found,  indeed,  in  the  Targum  of  Jona- 
tlian,  and  in  the  Jerusalem  Targum,  which,  by  the 
seed  of  the  woman,  understand  the  Jews  who  in  the 
days  of  the  .Messiah  shall  vamiuish  Sammael.*  Paul 
seems  to  proceed  on  tliis  view,  Romans  xvi.  20, 
where  the  promise  is  collectively  ixd'erred  to  Christ. 
More  latrly  has  it  found  an  iicutc  ailvoeate  in  Calvin, 
and  then  in  Heider."  As  the  interpretation  of  the 
whole   Protevangel  is   specially  conditioned   on  the 

•  [In  the  Tartfum,  ancl  by  Maimonidf.8  in  hia  Mort  Ut^ 
woehim.  Lib.  ii.  chap,  jtuc.,  Samiiiiiel  is  called  the  angel  of 
death,  nniSI  -[nh-c  .  Says  -MaimonidoB :  "  Ho  took  the 
ancient  Kcri)ent  for  his  vehicle,  and  seduced  Eve."  Else- 
where he  hiiys,  that  he  Id  no  other  thiin  Satan,  who  caused 
ieath  to  the  world.— T.  L.l 


choice  of  expressions  in  detail,  wo  apjily  ourselves  tc 
the  analysis  of  the  passage.  .\s  it  is  the  third  and 
most  important  part  of  the  doom,  taken  collectively, 
so  does  it  also  divide  itself  again  into  three  parts, 
whose  point  of  gravity  may  also  be  said  to  be  in  three 
divisions.  1.  Enmity  between  thee  and  the 
woman. — In  place  ot  the  false,  ungodly,  and  man- 
destroying  peace  between  the  serpent  and  the  woman, 
must  there  come  in,  between  them,  a  good  and  salu 
tary  enmity,  established  by  God.  That  the  woman 
may  have  a  special  abhorrence  of  the  serpent,  aftei 
her  experience  of  the  deception  which  she  charge* 
back  upon  him,  and  that  the  falsehood  of  the  ser 
pent,  which  had  all  along  before  been  enmity,  should 
now  l)e  unmasked, — this  is  the  point  of  departure. 
But,  since  this  enmity,  as  occasioned  by  an  ethical 
event,  must  be  itself  substantially  ethical — since  the 
serpent  is  denoted  as  permanently  present  in  his  sei 
pent-seed — since,  finally,  there  is  mention,  at  the  end, 
of  one  head  of  the  same — so  does  the  whole  passage 
have  for  its  aim  the  ethical  power  of  tem[)tation, 
which  must  have  worked  in  some  way  through  the 
physical  serpent,  notwithstanding  that  a  being  mor- 
ally evil  is  characterized,  chap.  iii.  1,  and  throughoul 
the  whole  process  of  the  temptation.  The  woman, 
however,  is  set  in  opposition  to  the  serpent,  in  the 
first  place,  because  she  has  been  seduced  by  him, 
but  then,  too,  in  order  to  set  forth  more  prominently 
the  ethical  character  of  the  human  enmity  against 
the  serpent.  We  must  take  into  view  here  the  pre 
dominant  susceptibility  of  the  woman,  which,  in  its 
curiosity,  had  become  a  special  susceptibility  tc 
temptation,  but  which  now  must  become  a  predomi 
naiit  susceptibility  for  the  divine  appointment  of  en- 
mity between  them  ;  add  to  which  that,  in  general, 
man  becomes  master  of  evil  only  through  a  feminiin 
susceptibility  for  the  assistance  of  God.  2.  Be- 
tween thy  seed  and  her  seed. — That  is,  tlie  ap 
pointment  of  this  enmity  shall  work  on  permanentlj 
through  the  generations  that  are  to  come  ;  the  strife 
shall  never  cease.  And  truly,  it  thus  continues  as  a 
war  between  the  serpent-seed  in  its  one  totality,  anil 
the  woman's  seed  in  its  one  totality.  And  now  here 
the  symbohcal  sense  presents  itself  much  stronger  ; 
for  In  all  the  occasional  confiicts  between  men  and 
serpents  there  is  no  universal  and  generic  war  be- 
tween both.  But  this  indicates  a  working  of  the 
power  of  temptation  as  a  unit  against  the  unitary 
moral  power  of  the  woman's  seed  in  the  conflict.  Id 
general,  it  is  a  contrast  between  the  mysterious  pow- 
er of  evil  from  the  other  world,  and  the  human  race 
altogether  in  this.  Since,  however,  men  alone  can 
belong  to  the  genuine  seed  of  the  woman,  as  it  car- 
ries on  the  enmity  of  the  woman  against  the  serpent, 
so  it  is  clear,  that  fi-om  the  opposite  direction  it  must 
be  men  that  fall  in  with  the  society  of  the  serpent's 
seed  (that  is,  the  demons  and  their  powers),  or  in 
other  words,  become  ethically  children  of  the  power 
of  temptation,  'i.  It  shall  bruise. — Here  now  the 
<|uestion  arises :  what  is  the  meaning  of  that  enigmat- 
ic verb  r]i|B  ?  The  .Septuagint  translates :  cii'T<is  aou 
TTjpTirrei  He(t>a\iii'  Ka'i  -rv  TTjpr/freis  aiirov  trTfpvav;  the 
Vulgate;  ipsa  conteret  cajnit  tuum  et  tu  insidiaberit 
caleuneo  ejus.  The  Septuagint  is  consistent  in  having 
the  same  expression  {-nip-ii^d-s)  in  both  cases,  but  i"; 
is  the  one  which,  in  view  of  the  Alexandrian  spirit- 
ualism, is  the  weakest  of  them  all.  The  Vulgate 
chooses  for  both  members  of  the  sentence  interpre- 
tations of  the  same  word  that  lie  too  far  apart.  This 
is  evidently  done  in  order  tha'.  on  '.he  one  side,  the 
ipsa  (the  »Ae,  or  the  Virgin  in  that  translation)  mai 


•"IHAP.  ni.  1-24. 


23S 


exhibit  the  highust  possible  degree  of  heroism,  wliilst 
on  the  other  side,  under  the  protecting  veneration 
of  the  monastic  theology,  she  does  not  sutler  the 
least  injury  to  her  heel.  The  word  Tfl'^  is  interpret- 
ed in  various  ways:  1.  terere,  conierere.  So  the  Syr- 
iac,  the  Samaritan,  and  others  (such  as  our  (lermau 
and  English  versions).  So  also  Clericus,  Tuch,  Baum- 
garten,  Rodiger ;  also,  with  special  reference  to  Rom. 
xvi.  20,  Hengstenberg,  Delitzsch,  Keil.  In  any  case, 
it  would  be  an  epexegetical  translation,  if  we  would 
find  the  e.'cpressions,  to  tread  with  the  foot,  and  to 
pierce^  in  one  common  conception,  lying  at  the 
ground  of  both.  Moreover,  this  same  word,  as  used 
Psalm  cxxxlx.  11,  and  Job  ix.  17,  raimot  denote 
either  to  tread,  or  to  pierce.  Just  as  little,  on  the 
other  side,  can  it  mean  insidian.,  or  itihiare,  to  assail 
or  pursue  in  a  hostile  manner — as  Umbreit,  Gese- 
nius,  and  Knobel  explain  the  word  with  reference  to 
its  supposed  affinity  with  r)S\a .  The  middle  con- 
ception, which  suits  both  places  here,  and  which 
commends  itself  as  suitable  to  the  two  parallel  pas- 
sages, Job  is.  and  Psalm  cxxxix.,  is  to  lay  hold  of', 
seize,  hit.  Keil :  "  The  same  word  is  used  in  rela- 
tion to  the  head  and  the  heel,  to  indicate  that  the 
enmity  on  both  sides  is  aimed  at  the  destruction  of 
the  opponent — for  which  purpose  by  head  and  lieel 
are  expressed  majiix  and  jnimt.i,  or,  as  Calvin  says, 
superius  and  iicferins.*  Ttds  contrast  arises,  indeed, 
out  of  the  very  nature  of  the  foes.  The  serpent  who 
crawls  in  the  dust,  if  he  would  destroy  man  walking 
in  his  uprightness,  can  only  seize  him  by  the  heel ; 
whereas,  man  can  crush  his  head.  But  tuis  differ- 
ence itself  is  already  a  consequence  of  the  curse  pro- 
nounced upon  the  serpent,  and  its  crawling  in  the 
dust  is  a  premonition  that  in  the  strife  with  man  it 
must,  at  last,  succumb.  Be  it  even  that  the  bite  of 
the  serpent  in  the  heel  is  even  deadly  when  its  poi- 
son penetrates  throughout  the  whole  body  (Gen. 
xlix.  17),  yet  it  is  not  immediately  mortal,  nor  incur- 
able, like  the  crushing  of  the  serpent's  head.     There 

*  [The  general  sense  in  this  passage  is  plain,  but  there  is 
great  difficulty  in  fLsing  on  the  precise  action  intended  by 
the  word  TT— \  in  consequence  of  its  occurring  but  three 
Cimes  in  the  Hebrew  Bible ;  and  one  of  these  places,  Ps. 
cxxxix.  11,  is  most  probably  a  wrong  reading  for  '^]37w'^ 
(from  "73'^;),  differing  from  it  very  slightly,  and  exactly 
suiting  the  context.  The  sense  of  braising  will  do,  as  used 
of  the  storm,  -Job  ix.  17,  but  is  quite  alien  to  any  effect  of 
darkness,  as  used  Ps.  csxsix.  The  difficulty  is  shown  by 
the  variety  of  special  interpretations,  though  all  agreeing  in 
the  general  thought.  Onkelos  has  two  different  words  for  it : 
"He  shall  be  mindful  (  ^^2T  )  of  what  thou  hast  done  to 
llimof  old  (taking '.IJX*  paraphi-astically  for  beginning),  but 
ihou  Shalt  be  walclt/ul  (T'ISD)  for  him  in  the  end."  From 
;his  probably,  or  from  some  older  Ta^ura,  came  the  LXX. 
i-endering.  The  Arabic  translation,  c^unonlv  called  Arabs 
Erpenianus,  made  by  an  ancient  and  learned  Jew,  and  ;;en- 
drally  very  accurate,  also  uses  two  words  ;  "  He  shall  hrpMk 
ttty  head,  and  thou  shalt  sdng  liini  on  the  heel," — as  though 
in  the  2d  clause  he  had  read  122'U;r  Gong  vowel)  from  "T  3 
to  bite  ;  and  such  also  is  the  conjectiu-e  of  Jarchi,  who  thinks 
that  the  variation  was  made  originally  to  render  the  expres- 
sion memorable  from  such  a  suggested  paronomasia,  or  re- 
semblance in  sound.  Head  and  lieel  are  evidently  uced  to 
denote  a  strong  contrast,  but  not  the  one,  we  think,  pointed 
out  by  Calvin  and  Lange.  M,ay  it  not  rather  denote  that 
the  fight  against  sin  and  the  perpent  is  to  be  a  bold  and 
manly  one  ?  "  He  shall  strike  thee  on  the  head."  So  Paul 
Bays  i-jrwjTui^tu,  "  I  strike  under  the  eye,"  I  knock  my  body 
dowi.  I  fight  face  to  face.  Thn  fcly^■o(7  the  heel,  on  the  other 
hand,  denotes  the  mean,  insidious  character  of  the  devil's 
warfare,  not  only  as  carried  on  by  the  equivocating  appe- 
jtes,  but  also  as  waged  by  infidels,  and  self-styled  rational- 
"sts  in  all  ages,  who  never  meet  Cbrifltianity  in  a  frank  and 
manly  wav. — T.  Ij.l 


comes  also  into  consideration :  1.  Tho  contrast  •  heaii 
and  heel.  The  life,  like  the  poison,  of  the  serpeot, 
is  in  its  head,  and  is  destroyed  with  it.  The  hetl  of 
man  is  the  least  vulnerable,  whilst  it  is  that  part  of 
the  body  which  is  the  most  easily  healed.  2.  Th« 
conscious,  adaptive  aiming  of  the  woman's  seed,  tha 
blind,  brutal,  tmd  ill-directed  assault  of  the  serpent. 
The  seed  of  the  woman  seizes  the  power  of  enl  io 
its  central  life,  in  its  principle ;  the  seed  of  tha 
serpent  attacks  the  power  of  good  in  its  most  out- 
i  ward  iiud  assailable  appearance.  3.  The  very  mo- 
I  nient  in  which  the  serpent  bites  at  the  heel  of  tha 
I  man,  is  the  one  m  which  the  latter  brings  down  the 
crushing  foot  upon  its  head.  It  is,  indeed,  not  with, 
out  sigiuficance,  that  the  seed  of  the  woman  is  pre 
sented  in  the  singular,  and  in  fact,  in  the  last  deci 
sive  moment,  set  in  opposition,  not  to  the  seed  of  the 
serpent,  but  to  the  serpent  himself — as  is  pointed 
out  by  Hengstenborg  and  others.  Here  now  must 
we  distinguish  between  the  prophetical  and  the  typi- 
cal elements  of  prophecy — as  also  the  prophecies 
that  are  strictly  verbal.  The  prophetic  element  is 
present  in  the  prophet's  consciousness  ;  the  typical 
element  is  not,  although  it  may  be  consciously  pres- 
ent to  the  spirit  of  revelation  that  guides  him.  Our 
text  appears  primarily,  indeed,  as  the  immediate 
speech  of  God,  the  all-knowing,  who  sees  beforehand 
every  thmg  in  the  future  ;  but  still,  the  measure  of 
consciousness  in  our  prophecy  can  become  determin- 
ate to  us  only  according  to  the  presumable  degree  of 
consciousness  in  the  author  of  Genesis,  or,  still  fur- 
ther, in  those  who  actually  brought  down  the  tra- 
dition contained  in  chapter  iii.  In  relation,  there- 
fore, to  this  human  prophetical  consciousness,  and  its 
germinal  state  of  development,  must  we  distinguish 
lietween  the  conscious  prophecy  of  the  word  and  the 
unconscious  prophecy  of  the  typical  expression.  So 
in  Psalm  xvi.  the  conscious  prophecy  says,  through 
my  commuiuon  with  God  I  shall  possess  immeasura- 
ble joys  of  life ;  the  typical  expression,  however,  ia 
fulfilled  m  the  resurrection  of  Christ  (Acts  ii.).  So 
also  says  the  prophet,  Isaiah  vii. :  the  young  prophet 
wife  shall,  1.  conceive;  2.  bear  a  son,  whose  name, 
3.  with  joyful  hope  they  shall  call  Immanuel.  The 
typical  expression,  however,  is  a  prediction  of  Christ, 
the  son  of  the  virgin.  In  this  sense,  also,  does  Paul 
allow  himself  to  interpret  the  singular,  ;'«  thi/  seed, 
as  a  typical  prophecy  of  Christ.  And  we  doubt  not, 
that  here,  too,  the  spirit  of  the  type  chose  this  ex- 
pression, the  seed  of  the  woman,  with  an  Eeonian  con- 
sciousness of  its  rich  significance.  If  we  go  back, 
however,  to  the  conscious  prophecy,  so  it  may  be  safe 
to  say,  that  with  the  humanity  in  general,  on  its  light 
side,  there  is  also  placed  its  core  * — as  it  is  with  Jii- 
dah  (Gen.  xUx.  10),  and  Israel  (Hos.  xi.  1).  In  trutli, 
the  core,  or  heart,  is  ever  etnbraced  in  concrete  unity 
with  the  hull,  but  to  the  biblical  view  is  tins  gravi- 
tation to  the  unity  pecuhar  from  the  very  beginning. 
On  the  other  side,  however,  according  to  the  New 
Testament,  and  the  patristic  unveiling  of  its  signifi- 
cance, is  the  seed  of  the  woman  not  exclusively  to  be 
referred  to  the  individuality  of  Christ.  Christ,  as  the 
Christ  in  the  universal  humanity,  is  here  to  be  under^ 
stood ;  especially  in  the  second  clause,  at  least,  aa 
also,  therefore,  in  the  third  according  to  Paul  (Kcm. 
xvi.  20). 

There  remains,  finally,  the  question  how  the  tempt 

*  [This  is  an  expression  that  Dr.  Lange  is  fond  of.  H« 
seems  to  mean  by  it  something  representing  humanity  con« 
cretely  and  centrally — or  some  aspect  of  humanity ;  as  J  jdat 
in  the  prophecy,  Gen.  xlix.  10. — T  Ii.1 


W6 


GENESIS,  OR   THE  FIRST   BOOK   OF  MOSES. 


ttion  of  the  first  pair  by  the  serpent  ip  to  be  under- 
stood. According  to  Knobel  there  is  found  in  our 
passage  just  as  little  reference  to  the  devil  as  to  the 
Messiah  (p.  48).  Consequently  would  the  whole  pas- 
page  become  a  mere  physical  myth.  Von  Bohlen 
goes  back  to  the  kindred  traditions  of  the  ancients, 
tnd  finds  it  of  the  deepest  significance  that  in  the 
printed  Samaritan  text  there  is  'iir\2,  har,  instead  of 
BHJ ,  serpent.  According  to  one  of  the  Indian  myths, 
Krishna,  in  the  form  of  the  sun,  contends  with  the 
Evil  One,  in  the  form  of  serpent.  In  like  manner  in 
Egypt,  Typhou,  whose  name  is  interpreted  by  Ser- 
pent, persecutes  his  brother  Osiris,  or  the  sun.  Her- 
cules possesses  himself  of  the  golden  apple  of  the 
llesperides,  which  the  Serpent  guarded.  According 
to  Bohlen,  however,  the  nearest  source  of  our  nar- 
rative, as  of  Paradise  hi  general,  Ues  in  Iran. 
Ahriman,  according  to  the  Zendavesta,  in  the  form 
of  a  serpent  brought  of  his  fruits  to  men,  who  were 
of  the  pure  creation  of  Ormuzd.  And  so,  according 
to  him,  as  also  according  to  Rosenmiiller,  must  the 
author  of  our  account  have  had  that  as  a  model  be- 
fore his  eyes.  And  yet,  somehow,  we  know  not 
how  he  distinguishes  from  it  the  simple  sense  of  the 
IsraeUtish  narrator.  The  reference  of  Bohlen  only 
shows  how  our  primitive  tradition  spreads  itself  in 
the  manifold  adumbrations  and  transformations  of 
the  most  varied  mythological  systems,  even  as  the 
like  holds  true  in  respect  to  the  cosmogony,  the  first 
human  pair.  Paradise,  and  stiU  further  on  in  respect 
to  the  flood.  In  opposition  to  all  this  stands  the 
traditional  view  of  the  Church,  that  under  the  ser- 
pent as  instrument  and  symbol  our  passage  conscious- 
ly intends  the  devil  (see  Hesgstenbekg  :  "Chris- 
tology,"  p.  5;  Dki.itzsch,  p.  168;  Keil,  p.  51).  In 
respect  to  this,  there  is  no  doubt  that  in  the  Holy 
Scripture  there  lies  before  us  a  connected  line  of  tes- 
timonies whose  object  is  ever  the  same  demoniac 
tempting  spirit — a  line  which,  going  out  from  tlie 
serpent  in  the  passage  before  us,  reaches  even  to  the 
close  of  the  New  Testament  in  the  Apocalypse,  ch. 
xii.  3,  9,  13;  ch.  xx.  2,  10.  The  identity  is  estab- 
lished by  the  cited  places  of  the  Apocalypse,  by  2 
Cor.  xi.  3  (compare  ver.  14)  by  the  Book  of  Wis- 
dom ii.  23  ;  with  which  again  in  connection  stands 
John  viii.  44  ;  though  to  this  have  been  oljjected 
certain  weakening  interpretations  (Liicke,  and  others). 
It  is  so  also  in  Kom.  xvi.  20.  Here  is  every  where 
evident  the  relation  of  the  fall  to  the  serpent  ac- 
cording to  its  symbolical  signiticance.  In  many 
more  ways,  as  in  the  Book  of  Wisdom  ii.  24;  John 
viii.  44;  2  Cor.  xi.  3  ;  Rom.  xvi.  20,  there  appears 
the  identity  of  the  tempting  Spirit,  which  workeil 
through  tliC  serpent,  with  the  figure  of  the  devil  as 
he  appears  later  in  the  Sciipture.  That,  indeed,  the 
physical  serpent  could  not  have  been  meant,  as  the 
tempter  in  our  passage,  shows  itself  from  the  dis- 
tinct ajipearance  of  consctousness  in  resjject  to  the 
great  sejjaration  between  man  and  the  animal  world 
(ch.  ii.  19,  20),  as  it  is  rightly  presented  by  Ileng.sten- 
berg;  it  also  a[)pears  fiom  the  collective  declaration 
that  every  ereati<m  of  Cod  was  good  (ch.  i),  and 
from  the  ethical  features  which  in  the  third  clia]>ter 
the  serpent  assumes  as  a  maliciously  subtle  creature, 
EB  well  as  from  the  symbolical  background  which 
ever  shows  itself  stronger  and  stronger  in  the  prim- 
itive condemnati.x  Next  to  the  identity  of  the 
tempting  spirit  behind  the  scrjient  and  Satan,  comes 
Dow  ius  continuity.  Before  all,  in  the  Old  Testament. 
firtl  fkar/e  of  the  idea :   IndicatioD  of  evil  spirits, 


and  of  one  especially  as  an  apostate,  pre-eminently  u 
Azazel,  Levit.  xvi.  8 ;  in  symbols  of  the  Evil  One 
Deut.  xxxii.  17  ;  in  the  Schedim  (Septuagint,  Sa.ud' 
fia.  properly,  master-gods),  and  the  Seirim,  U.  xiii 
21.  Second  Sta(;e :  The  appearance  of  Satan  as  th» 
foe  of  man,  as  the  tempter  and  accuser.  Job  i.  and  ii 

1  Chron.  xxi.  1.  llind  Stage:  The  designation  oi 
Satan  as  the  enemy  of  God,  as  the  fallen  founder  of 
an  evil  dominion  in  opposition  to  the  establishment 
of  the  divine  kingdom,  Zech.  iii.  1 ;  Is.  xxvii.  1 ;  ser- 
pents and  dragon-forms  as  symliols  of  the  reign  of 
Antichrist;  Dan.  vii.,  the  beasts  out  of  the  sea.  The 
New  Testament  clearly  introduces  the  doctrine  of  Sa 
tan  with  a  counterpart  of  the  temptation  of  Adam  ii; 
Paradise,  when  it  represents  the  temptation  of  Christ 
in  the  wilderness.  Matt.  iv.  After  this,  in  the  per- 
fecting the  doctrine  of  Satan,  there  is,  first,  the  men- 
tion, Matt.  xii.  43,  of  his  connection  as  chief  with 
the  individual  evil  spirits  in  the  demoniacs.  Then, 
in  the  second  stage,  Satan  is  especially  designated  as 
the  foe  of  man  (John  viii.  44  ;  Matt.  xii.  29  ;  xiii.  39; 
Acts  X.  38).  In  the  third  stage  comes  forth  the  fin- 
ished form  of  the  doctrine,  when  Satan  is  represented 
as  the  enemy  of  (Jod  and  Christ,  and  the  prince  of 
the  kingdom  of  darkness,  making  complete  his  reve- 
lation, first  in  secret  influences,  then  in  pseudo- 
Christian  organs,  and  finally  in  one  Antichristian 
organ   (John  xii.  31  ;    2  Cor.   iv.  4  ;    Eph.  vi.  12  ; 

2  Thess.  ii.  9,  and  the  Revelation). 

A  chief  question  here,  however,  is  this  :  whether 
we  are  to  suppose  that  in  the  passage  before  us  there 
is  already  indicated  a  developed  consciousness  in  re- 
spect to  the  nature  of  the  devil.  Since  in  the  Old 
Testament,  the  New  Testament  doctrines  have  not 
yet  come  to  their  full  development,  and  since  the  be- 
ginnings of  them  on  the  first  pages  of  Genesis  meet 
us  tln-oughout  in  a  very  dark,  veiled,  and  germinal 
form,  so  would  it  be  a  gross  inorganic  anomaly,  if  a 
developed  knowledge  of  the  devil  lias  to  be  supposed 
in  this  place.  Just  such  an  anom:dy,  however,  ap- 
pears to  be  assumed  by  Dei.itzsch,  along  with  otliers, 
when  he  says  (p.  168):  "The  narrator  keeps  his  po- 
sition on  the  outer  appearance  of  the  event  without 
lifting  the  veil  from  the  substance  that  lies  behind 
He  may  well  do  tliis,  since  even  the  heathen  sages 
present  an  express  though  deformed  notice  of  the 
truth ;  but  the  author  throws  a  veil  over  it,  because 
the  unfolding  would  not  have  been  suitable  for  those 
people  of  his  time  who  were  inclined  to  a  heathenish 
superstition,  and  to  a  heathenish  intercourse  with  the 
demon-world  (still  would  there  h.ive  arisen  a  super- 
stition from  it,  even  if  the  narrator  had  had  the  pur- 
pose to  stand  ])urely  by  the  literal  serpent).  It  is  f 
didactic  aim  that  determines  the  narrator  to  rest  sat 
isfied  with  the  objectivity  of  the  outward  event  as  ii 
becomes  perceivable,  and  to  be  silent  in  regard  to  its 
remoter  ground."  In  maintaining  this  view,  De- 
litzsch  himself  refers  (p.  625)  to  the  ('hnrcli  fathers. 
Keil  presents  a  more  striking  ground  for  this  "  didac- 
tic aim  "  of  silence  in  respect  to  Satan,  both,  here  and 
further  on  in  the  Old  Testament ;  "it  had  respect," 
he  savs,  "to  the  inclination  which  men  have  to  roll 
the  giiilt  from  themselves  upon  the  tempting  spirit; 
it  was  to  allow  them  no  pretext."  We  may,  how- 
ever, just  as  well  trust  the  spirit  of  the  divine  revela- 
tion with  a  didactic  aim  in  relation  lo  the  narrator, 
as  the  narrator  himself  in  relation  to  his  readers ;  and 
it  is  in  accordance  with  the  divine  mode  ol'  instruc- 
tion, that  revelation  should  unfold  itself  in  exact  cor- 
rcspcmdencc  with  the  human  state  of  development 
The  assumption  of  an  objective    ieveloiimeut  of  e\i' 


CHAPTER  ni.  1-24. 


23^ 


In  the  spiri  rworld  has  in  it  nothing  irrational ;  yet 
riengstenberg  rightly  remarks :  "  moreover,  the  posi- 
tion held  by  most  of  those  who  deem  themselves 
compelled  to  regard  the  book  of  Job  as  origin;iting 
before  the  captivity,  namely,  that  the  Satan  of  that 
book  is  not  the  Satan  of  the  later  Old  Testament 
bonks,  hilt  rather  a  good  ang>d,  only  clothed  witli  a 
hateful  office,  is  becoming  more  and  more  acknowl- 
edged as  correct ;  so  that  we  may  wonder  how  Bkck 
(Leln-wissenschafl,  I,  p.  2ifl)  can  be  impressed  with 
the  su|iposed  fact,  and  seek  to  adapt  himself  to  it, 
through  the  assumption  that  the  alienation  of  a  part 
of  the  angels  from  (lod,  an  i  their  kingdom  of  dark- 
ness, develops  itself  in  a  progressive  unfolding." 
Yet  clearly  is  the  commencement  of  the  tempting 
epirit,  Gen.  iii.  1,  devilish  enough.  Moreover,  must 
we  distinguish  the  conception  of  the  development  of 
the  demoniacal  kingdom,  from  that  ot"  the  develop- 
ment of  the  demoniacal  character.  The  measure  of 
the  knowledge  of  demons,  or  deinonology,  which  dis- 
tinctly presents  itself  in  our  text,  is  the  recognition 
of  an  evil  that  stands  back  of  the  serpent,  and  of  a 
malicious  spirit  of  temptation  which  hencefoith  ever, 
more  and  more,  shall  become  acknowledged  as  the 
crafty,  lying  foe  of  man  ("  and  I  will  put  enmity  "), 
but  who  betrays  himself  already  as  the  foe  of  God 
and  the  adversary  of  his  counsels,  as  connected  with 
the  human  race.  The  more  definite  unveiling  of  this 
last  point,  and  its  wider  consequences,  such  as  a 
fallen  angel-prince  of  a  fallen  angel-host,  and  of  a 
kingdom  of  darkness,  belong  to  the  later  develop- 
ment of  the  doctrine. 

When,  finally,  the  question  is  asked,  in  what  man- 
ner must  we  think  of  the  working  of  this  foe  of  man 
as  taking  place  through  the  serpent,  we  encounter 
again  the  abstract  opposition  of  the  pure  actuality  as 
against  the  supposition  of  a  fact  under  the  relations 
of  a  vision.  Next  to  such  views  as  these :  the  devil 
epoke  in  the  phantom  shape  of  a  serpent  (Cyril  of 
Alexandria) ;  the  devil  spoke  tlirough  the  serpent, 
or  made  it  speak  by  a  diabolical  agency  (DKLtTZ.-»in's 
"  First  Demoniac  Miracle  ") ;  the  serpent  is  only  an 
allegory  (Grotius:  the  representation  of  an  old  poem); 
or,  an  outward  eating  by  the  serpent  of  the  fruit  of 
the  tree  of  knowledge,  and  a  simultaneous  whispering 
by  Satan  to  the  soul  of  Eve,  h.appened  together  (Cler- 
icus,  Hetzel) — next  to  such  as  these  we  place  the 
view  that  Satan  worked  through  a  sympathetic  influ- 
ence upon  the  mind  of  Eve,  and  thereby  made  the  in- 
determinate ai^tj  of  the  serpent  to  become  speaking 
signs,  to  such  a  degree,  that,  in  the  excited  visionary 
temperament  of  the  woman,  tliey  became  translbrmed 
into  a  dialectical  process  of  speech  and  reply. 

To  conclude,  it  is  especially  to  be  borne  in  mind, 
against  the  assertions  of  DeUtzsch  in  respect  to  the 
imposition  of  punishment  upon  the  serpent  (p.  179), 
that  every  application  of  the  idea  oi^  punishment  to 
beasts  takes  away  its  peculiar  conception ;  so  much 
90,  that,  even  on  the  ground  of  the  Old  Testament 
consciousness,  can  we  boldly  affirm  that,  from  the 
very  fact  of  Jehovah's  pronouncing  a  doom  upon  the 
eerpent,  the  meaning  must  beiif  something  more  than 
a  serpent.  Rather,  may  we  say,  that  the  future  of 
the  serpent-brood  is  announced  in  a  way  which  un- 
mistakably expresses  the  sentence  of  the  man-hating 
spiiit  in  a  symbolical  form.  Indeed,  Delitzscli  him- 
eelf  says;  Not  as  though  beasts  were  capable  of 
the  imputation ;  but  none  the  less  is  there  repeated 
the  mention  of  the  infliction  of  punishment  upon  the 
•erpent,  and  we  can,  therefore,  read :  the  beast  that 
gkve  itself  for  this  purpose,  to  lead  astray  to  an  un- 


godly deed  him  who  is  called  to  be  lord  of  the  anl 
mal  world,  and  his  helpmeet,  is  also  to  bt  punished 
though  in  a  different  way.  Delitzseh  refers  to  Lev, 
XX.  15:  "It  is  truly  an  Old  Testiiment  law,  thai 
contra-natural  lust  must  be  punished,  not  only  in 
man,  but  also  in  the  beast  with  which  it  is  practised; 
and,  in  general,  the  beast  is  to  he  punished  through 
which  a  man  has  suftered  any  harm  whatever  in  bodj 
or  soul  (ch.  ix.  6;  Ex.  xxi.  28;  Deut.  xiii.  15; 
1  Sam.  XV.  3)."  In  the  passage  from  Leviticus,  thj 
killing  of  the  abused  beast  is  denoted  by  5"n  .  Tha 
notion  that  in  this  and  the  other  places  cited  the  de- 
struction of  the  beast  is  ordered  for  the  sake  of  the 
man,  or  in  company  with  the  man,  rests  upon  tha 
idea  of  the  personal  elevation  of  man  above  the  beast 
in  accordance  with  which  it  is  that,  in  the  symboli 
cal  expression,  a  beast  that  has  killed  a  man  is  like 
wise  put  to  death,  and  the  beasts  of  multitudes  of 
men  devoted  to  death  are  put  to  death  with  them. 
It  is,  moreover,  as  a  symbolical  expression  of  anger 
and  abhorrence,  as  "  when  a  father  breaks  in  pieces 
the  sword  with  which  his  son  has  been  slain."  The 
svmbolical  in  those  acts  arises  out  of  the  contrast  be- 
tween the  New  Testament  and  the  Old.  The  I'etro- 
brusians  treated  even  the  sign  of  the  cross  as  a  sign 
of  ignominy,  because  Christ  had  been  put  to  death 
on  the  cross.  The  Christian  church,  however,  ha8 
never  acknowledged  this  view.  Moses  also,  at  ona 
lime,  established  a  type  in  the  New  Testament  sense, 
in  the  lifting  up  of  the  brazen  serpent. 

Ver.  IB.  Unto  the  tiroman  he  said. — -The 
sentence  pronounced  upon  the  woman  contains  a 
painful  modification  and  transformation  of  the 
womanly  calling,  as  farther  on  the  sentence  pro- 
nounced upon  Adam  is  a  similar  modification  of  the 
manly,  or,  we  may  say  generally,  of  the  human 
calling  [since  Adam  embraces  at  once  the  common 
human  nature]  ;  and  so,  accordingly,  is  the  earlier 
mode  of  life  of  the  serpent  made  to  become  a  modifi- 
cation of  the  sentence  pronounced  upon  it.  What 
they  do  according  to  their  nature,  that  must  now 
bring  upon  them  the  punishments  that  are  in  corre- 
spondence with  theirnatures.  Delitzseh  distinguishes 
a  threefold  reti-ibutian  in  the  sentence  upon  the  wo- 
man. We  follow  him  therein,  only  taking  the  mem- 
bers in  a  different  way.  The  punishment  falls  ;  1. 
Upon  the  relation  of  the  womanly  organism  in  and  for 
itself;  2.  on  the  relation  to  her  chddren  ;  and  3.  on 
the  relation  to  her  husband.  1.  I  will  greatly 
multiply  thy  sorrow.  The  expression  -Jj'ass 
^I'^^rf  is  generally  taken  as  a  hendyadis.  "The 
frequency  of  pregnancy  can  be  no  punishment." 
The  Samaritan  translates  :  The  burden  that  is  con- 
nected with  pregnancy.  And  yet  we  are  not 
justified  here  in  limiting  the  whole  doom  of  the 
womanly  distress  and  sorrow  directly  to  the  state 
of  pregnancy.  Still  it  may  be  more  safe  to  say 
with  DeUtzsch  :  Thy  burden,  and  especially  thy 
pregnancy  with  its  burden.  The  womanly  calling 
is  an  endless  multiplicity  of  little  '.roubles,  and  the 
womanly  destiny  is  loaded  with  the  most  manifold 
sexual  pains.  The  pains  of  a  woman  with  child, 
Jer.  xxxi.  8. — 2.  With  sorrow^.  [Lange  translate! 
it,  ivilh  di^cuUi/^  iioth.]  We  maintain  thst  thfl 
translation  of  ZS"  by  trouble  or  pam  is  toe  weak. 
It  is  the  state  of  birth-travail,  which  is,  all  at  the 
same  time,  labor,  pain,  difficulty,  and  danger  (se« 
Is.  xiii.  8 ;  xxi.  3 ;  Hos.  xiii.  13  ;  Micah  iv.  9  ;  John 
xvi.  21).  "  Gravida  et  paricns,'"'  says  an  old  proverb. 
^^  fsf  .\irut  tearnta  et  nioriens.''''   Delitzseh.     The  con 


238 


GENESIS.  OR  THE  FIRST   BOOK   OF   MOSES. 


trast  between  the  lightest  fExod.  i.  19)  and  the 
most  difficult  births,  may  help  to  give  us  nn  idea  of 
the  contrast  between  the  normal  paradisaical  way 
of  birth,  and  the  birth-sorrows  that  have  prevailed 
in  human  historv  ;  and  this  too  without  our  having 
to  suppose,  with  Delitz.-cli,  a  cliaiigf  in  "  the 
physiohigiciil  constitution  of  the  womaii."  Hence- 
forth must  the  woman  purchase  the  gain  of  children 
with  the  danger  of  her  life, — in  a  certain  degree, 
witli  spiritual  readiness  for  death,  and  the  sacrifice 
of  her  life  for  that  end.— 3.  And  thy  desire  shall 
be  to  thy  husband.  This  sentence  obtains  its 
full  significance  in  its  embracing  that  which  follows, 
and  in  its  contrast  to  it.  It  is,  emphatically,  that 
her  desire  should  be  to  the  man  as  though  she  were 
magically  bound  to  him.  npllljn  may  denote  the 
longing  of  the  woman's  dependence  upon  man. 
npiun  comes  from  p^Ui ,  to  run,  run  after,  pursue, 
want.*  It  is  further  emphatic  that  the  man  shall 
rule  over  her  in  a  strong  way  ;  and  finally  that  she, 
in  her  bound  and  destined  adherence  to  man,  shall 
find  in  him  a  strong  and  severe  master.  The 
■voman  had  specifically  sinned,  "  not  for  the  sake 
of  earthly  enjoyment  merely "  (Deliizsch),  but  in 
high-fiuwn  aspiring,  as  though  she  would  emancipate 
herself  from  man,  get  before  him,  and  take  him 
under  her  guardianship.  Her  punishment,  therefore, 
must  consist  in  this,  that  she  must  become  subject 
in  the  normal  line  of  her  sexual  being,  her  con- 
sciousness, adhesiveness,  and  dependence.  "The 
man  can  command  in  a  lordly  way,  and  the  wife  is 
inwardly  and  outwardly  compelleii  to  obedience. 
In  consequence  of  sin  thus  arises  that  subjection  of 
the  wife  to  the  husband,  bordering  on  slavery,  that 
was  customary  in  the  old  world,  as  it  still  is  in  the 
East,  and  which  through  the  religion  of  revelation 
becomes  gradually  more  tolerable,  until,  at  last,  in 
the  increasing  worth  of  the  woman,  it  becomes 
entirely  evened  "  (fielitzsch).  "  Among  the  Hebrews 
a  wife  was  bought  by  the  husband  (?  cli.  xsxiv.  12; 
Exod.  xxii.  16 ;  Hos.  iii.  3,  2).  and  was  his  possession 
(female  slave,  ?  ch.  xx.  3;  Deut.  xxii.  22).  He  is 
called  her  lord  (ch.  xviii.  12  ;  Exod.  xxi.  H),  and  he 
can  divorce  her  without  much  ceremony  (Dent.  xxiv. 
1).  This  subordinate  and  depressed  condition  of 
the  wife  the  author  (!)  regards  as  the  punishment  of 
Bin."  Knobel. — Ver.  17.  And  unto  Adam  he 
said. — Sentence  against  Adam.  In  the  case  of 
Adam  (whose  name  here  first  appears  as  a  proper 
name)  there  is  an  indictment  or  declaration  of  his 
guilt  going  before  the  sentence  of  condemnation. 
His  guilt  culminates  in  this,  that  he  had  listened  to 
the  voice  of  hia  wife  who  was  placed  under  him, 
and  Ihi.s,  too,  in  direct  opposition  to  that  obedience 
which  he  owed  to  the  voice  and  the  command  of  his 
God.  Instead  of  the  protector  and  guide  of  his 
wile,  to  guard  her  from  the  fall,  or,  after  her  fall,  to 
bring  her  liack  to  God,  he  liecomes,  in  his  cowardly 
reimnciation  of  his  dignity,  subject  with  her  to  evil. 
Mediately  is  this  also  a  rebuke  of  his  self-exculpa- 
tion :  "  the  wife  whom  thou  gave<t  umo  me,"  as  it 
is  also  of  the  seductive  voice  of  his  wife,  and  her 
obedience  to  the  voice  of  the  serpent.  As,  how- 
ever, the  winriaii  is  puni-hed  through  the  derange- 
ment of  the  smaller  subjective  world  (jf  her  womaidy 
calling,  so  is  Adam  puidshed  through  the  disorder 
of    the   greater    objective   world  of   his   masculine 

*(Kiiobol  hftfl  a  i^mm  sertHual  view  in  respect  to  toitt 
word,  which  its  ctymolnpy  and  use  do  not  warrant.  Si-e 
Ktjm(  lon'aU  Not**,  p.  ?i7.— T.  L.  I 


calling.  The  adamah  (the  soil  of  Eden)  which, 
with  his  wife,  he  was  to  carry  forward,  in  »  norma, 
unlbldiug,  to  imperishable  life  and  spiritual  glory,  ii 
now  cursed  for  his  sake,  and  therewith  changed  tt 
a  position  of  hostility  to  him,  and  of  power  over 
him.  Like  a  sick,  disordered  woman,  it  becomes  t» 
liini  a  capricious  and  hard  stepmotherlike  tutoress, 
swinging  the  rod  over  him  with  thoins  and  thistles. 
Here,  too,  may  we  distinguish  a  threefold  act  in  th« 
one  sentence.  1.  The  curse-state  of  the  adamah, 
and  the  harm  endured  by  it  lor  Adam's  sake,  out- 
wardly, on  its  surface,  and  in  its  peculiar  adamitic 
nature,  even  to  its  very  life, — especially  as  the 
endurance  of  uufruitfulness,  decay,  and  imiioverish- 
ment,  to  such  a  degree  that  it  can  only  afford  to  him 
its  food  in  a  scanty  manner.  2.  The  positive  strife 
which  the  curse-loaded  adamah,  with  its  thorns  and 
thistles,  opposes  to  Adam's  labor,  and  the  resulting 
failure  and  deterioration  of  its  nourishing  pi  oduct : 
the  herb  of  the  field.  3.  The  fruitless  efforts  o 
man,  in  the  sweat  of  his  brow,  to  sustain  his  life  ii 
perpetuity  through  his  daily  bread;  since  it  has 
become  subject  to  the  power  of  death,  which  now 
impends  as  doom  upon  the  very  substance  of  the 
adamah. — 1.  Cursed  be  the  ground.  Knobel: 
"  Agriculture  among  the  Hebrews  was  a  divine 
institution  (Is.  xxviii.  2B),  but  at  the  same  time  a 
heavy  burden  (Sirach  vi.  19  ;  vii.  lo).  that  pressed 
especially  on  servants  (1  Sam.  viii.  12;  Is.  Ixi.  5; 
Zach.  xiii  15),  and  presented  the  idea  of  punishmen' 
when  compared  with  the  primitive  golilen  age 
Classic  antiquity,  too,  assumed  that  in  the  goldep 
age  the  earth  brought  forth  spontaneously  everj 
thing  necessary  for  man,  and  that  agriculture  proper 
came  in  first  at  a  later  jjcriod  (e.  g.  HESion,  Op.  et 
Dies,  p.  lis  f;  Plato,  Pditicns,  p.  274  f;  Viitn., 
Georr/.  i.  27  ;  Ovid,  Atrl.  i.  11.2;  Machoh.,  .S'o„(.  S'cip. 
ii.  1(1). — 2.  Cursed  the  earth  for  thy  sake. 
That  is,  in  order  to  ptmish  thy  transgression  through 
it,  shall  she  no  more  be  blessed  with  fruitfulness, 
but  shall  be  unfruitful.  .lust  so  do  the  Prophets 
derive  the  desolation  and  oarrenness  of  the  land 
from  a  divine  curse  (Is.  '  xiv.  (i  ;  ,Ier.  xxiii.  In). — 
3.  In  sorrotsr  shalt  thou  eat  of  it.  With  pain- 
ful labor  shalt  thou  herealter  derive  thy  fooil  from 
it  (comp.  Is.  i.  7  ;  v.  17;  xxxvi.  16;  Jer.  xxiii.  111)." 
Delitzsch  takes  it  in  a  deejier  sense :  "  Man  had  for 
his  grand  vocation  to  guard  the  creation  of  t^od, 
all  good  from  Paradise  down,  against  the  entrance 
of  evil,  and  to  be  the  medium  of  its  gradual  trans- 
figuration. .\s  a  spirito-ctu'poreal  lieing,  he  was  to 
the  material  world  as  c"ix  to  rrns,  being  placed 
in  a  relation  of  essentiallv  mutual  adaptiveucss  and 
casual  reciprocity.  f>en  from  this  it  becomes  clear, 
how,  in  consequence  of  the  fall,  the  material  in 
man,  the  direct  opposite  of  this  transforming  power, 
takes  possession  first  of  his  corporeity,  aiul  then 
propagates  itself  upon  the  surrounding  material, 
that  i.s,  the  universal  nature."  It  is,  however,  not 
wholly  correct  to  say  that  the  doom  of  the  curse  is 
represented  as  going  out  from  the  nature  of  nisn 
against  the  outei'  nature  ;  much  rather,  according  to 
the  representation,  does  the  curse  of  the  adaniah 
come  nigh  to  man,  as  a  new  divine  ordering  of 
nature  (I'onjp.  also  Rom.  viii  20).  We  must,  there- 
fore, distinguish  those  special  deti^riorations  of 
naiure  which  in  their  ethical  causality  proceed 
imniediaiely  from  man,  from  that  doom  of  (ind 
which  was  pronounced  ciillectively  upon  the  ailamitK 
cosnio.s.  In  correspondence  Whh  the  above  idea 
Dtilitzsch    continues:  "This   curse   of    sin   consist* 


CHAP.   III.   1-24. 


23L 


firstly  in  this,  that  the  soil  of  the  earth,  now  far 
from  pioducing  what  man  needs  with  its  original 
ease  and  abundance,  demands  painl'nl  exertion,  and 
this  often  in  vain."  Keil  makes  the  point  still 
sharper  when  he  says  that  "Adam,  in  the  act  of  lis- 
tening to  the  voice  of  liis  sor|)ent-befooled  wife,  liad 
renounced  his  superiority  to  the  creature.  On  this 
account  shall  nature  hencelorth  array  herself  against 
him  for  his  punishment.  Through  his  transgression 
of  the  divine  command  hath  he  set  himself  against 
God  ;  tlierefore  shall  he,  by  falling  under  the  power 
of  death,  become  conscious  of  the  vanity  of  his 
being."  Since  we  have  recognized  the  conception 
of  blessing  (chap,  i.)  as  the  conception  of  an  endless 
fertility  and  multiplication,  as  an  unceasing  and 
wonderful  reproduction,  so  must  we  here  regard  the 
curse  that  comes  in  as  the  opposite, — even  as  it 
appears  from  the  divine  explication  itself  The 
doom  of  unthriftiness,  or  of  mysterious  self-genera- 
ting unfruitfulness,  as  pronounced  upon  the  adauiah, 
unfolds  itself  unitedly  in  the  ground-forms  of  detet-i- 
oratioiiy  sickliness^  perishability  ;  negatively  in  the 
ground-forms  of  impoverishment,  disorder,  malform- 
ation, and  decay  ;  positively  in  the  forms  of  crudity, 
coarseness^  deformity,  and  self-destruction.  This 
curse  is  the  adjustment  of  a  causal  nexus  between 
sin  and  evil  in  its  objective,  physical,  cosmical 
appearance.  As  on  the  one  side  it  is  a  mysterious 
fatality,  so,  on  the  other  side,  as  matter  of  contem- 
plation and  conception,  is  it  an  ethical  consequence. 
The  first  ground :  the  negative  side,  the  spoiling 
or  disordering,  presents  itself  in  the  first  act. — 1. 
With  sorrow  shalt  thou  eat,  that  is,  derive  thy 
food  (see  Is.  i.  7). — 2.  Thorns  and  thistles. 
I^ITI  I'lp  terms  that  occur  in  connection  only  here 
and  in  Hosea  x.  8,  where  they  are  repeated  from 
this  place ;  the  ancient  ~\'\'\'\  became  obsolete,  being 
of  like  significance  with  P^C^  n^^'lj  as  used  in 
Isaiah."  Keil.  In  their  ground  type,  doubtless, 
thorns  and  thistles  must  have  already  existed  be- 
fore ;  but  it  is  now  the  tendency  of  nature  to  favor 
the  ignoble  forms  rather  than  the  noble,  the  lower 
rather  th.on  the  higher,  the  weed  rather  than  the 
herb.  In  place  of  the  ennobling  tendency  which 
would  produce  a  fruit-tree  or  a  rose-bush  out  of  a 
thorn-shrub,  or  that  wonderful  flower  of  the  cactus 
out  of  the  thistle,  there  comes  in  a  tendency  to 
wildiiess  or  degeneracy  whii-'h  transforms  the  herb 
into  a  weed.  The  sickliness  of  nature :  a  falling 
back  upon  its  subordinate  stages,  as  a  punisliment 
of  man  for  his  contra-natural  falling  back  into  a 
demoniacal,  bestial  behavior.  Here  now,  along  with 
the  thorns  and  thistles,  there  is,  at  the  same  timi', 
the  positive  opposition  of  nature  to  man.  In  place 
of  the  garden-culture,  there  is  introduced  not  agri- 
culture simply,  but  an  agriculture* which  is,  at  the 
Bame  time,  a  strife  with  a  resisting  nature,  and  in 
place  of  the  fruit  of  Paradise,  is  man  now  directed 
to  the  fruit  of  the  field.  There  stands,  besides,  the 
biffden  cast  upon  the  field  as  an  expression  for  the 
more  universal  deterioration  of  nature, — namely,  in 
the  animal  world  (see  the  note  from  Calvin  cited  by 
Keil,  p.  61).  In  like  manner  the  burden  cast  upon 
file  human  agriculture  stands  for  that  which  is  im- 
posed upon  every  branch  of  the  human  vocation. 
—3.  In  the  sweat  of  thy  face.  An  emblematical 
■lenoting  of  the  daily  toil  ami  burden  of  labor,  even 
for  the  necessary  daily  bread.  It  shall  not  merely 
be  e.irned  by  the  sweat  of  the  face  ;  the  sweat  shall 
etind  vpon  his  brow  even  in  his  meal;  that  is,  he 


shall  have  only  a  brief  respite  for  recreation.  The 
face  is  the  most  peculiar  representative  of  the 
human  dignity.  It  may  reflect  the  light  of  a  holj 
spiritual  life;  on  the  contrary,  like  the  dark,  gloam 
ing  shadow  of  distress  and  care,  must  now  the  sweat 
veil  the  countenance  and  moisten  the  bread  of  toil 
Therefore  is  it  well  said,  the  sweat  of  the  face.  The 
eating  of  broad  denotes  here,  as  throughout  the 
Scripture,  the  sustaining  of  life  generally,  or  the 
assuaging  its  wants  (Eccles.  v.  16  ;  Amos  vii.  12). 
— Till  thou  return  unto  the  ground.  That  man 
must  return  unto  the  earth,  that  is,  must  die,  is  cow 
taken  for  granted,  and  therewith  it  is,  at  the  same 
time,  expressed,  that  now  from  the  power  and  rule 
of  immortality,  he  has  fallen  under  the  law  and  rule 
of  death.  The  appointment  of  the  time:  till  thou 
return  unto  the  earth,  says  not  merely  that  even 
to  the  grave  his  life  should  be  pain  and  labor  (Pg. 
xc.  10),  but  this  moreover,  that  it  shall  be  a  fruitless 
effort  for  the  maintaining  of  his  existence,  until  at 
last  he  shall  be  wholly  subdued  by  the  overpowering 
might  of  death. — For  dust  thou  art.  This  is  the 
culminating  point  iti  the  penal  sentence,  expressed 
nevertheless  in  the  form  of  a  confirmation  of  what 
precedes;  not  as  a  new  or  repeated  doom;  since 
after  the  threatening  (ch.  ii.  17),  it  is  understood  of 
course.  The  declaration  here  especially  makes  clear 
the  fact  that  death  had  already  secretly  couimenced 
in  life.  Knobel  affirms  that  *'  neither  this  passage, 
nor  the  Old  Testament  in  general,  teaches  that 
death  belongs  solely  to  the  punishment  of  sin." 
What  else  is  .said  in  Psalm  xc.  ?  The  possibility, 
indeed,  that  Adam  might  become  dust  again,  that 
is,  that  he  miylit  die,  is  made  clear  from  this,  that 
he  was  taken  from  the  earth  ;  but  it  does  not  there- 
fore follow  that  before  this  time  the  necesxity  of 
dying  must  have  been  imposed  upon  him.  Moreover, 
the  terminus  in  death  which  is  here  a|)pointed,  must 
clearly  be  regarded,  not  as  primarily  the  limit  of 
misery,  but  as  the  culminating  point  of  the  neces- 
sity ;  notwithstanding  a  glimpse  of  promise  presents 
itself,  as  well  in  this  place  as  throughout  the  differ- 
ent sentences.  Knobel  thus  explains  himsell'  further 
on :  "  He  might  have  gained  immortality  through 
the  tree  of  life  (eh.  ii.  9),  but  only  as  something 
lying  above  the  plane  of  his  nature,  only  as  some 
superior  excellence  of  the  heavenly  powers,  just  a" 
it  was  imparted  to  Enoch  and  Elijah."  So  that,  evi 
according  to  Knobel,  when  through  his  guilt  ma>. 
lost  the  tree  of  life,  he  thereby  fid!  into  death. 
This  is  just  the  way  the  text  presents  it,  as  the  nor- 
mal destiny  of  man,  that  he  should  eat  of  the  tree 
of  life,  ami  not  of  the  tree  of  death.  It  is  a  per- 
version of  relations,  when  out  of  the  conditional 
posse  mori  we  would  make  a  conditional  posse  vivere. 
Keil.  "The  fact  of  man's  not  immediately  coming 
to  an  end  after  eating  the  forbidden  fruit  has  not  its 
ground  in  this,  that  through  the  creation  of  the 
woman,  coming  between  the  death-threatening  and 
the  fall,  the  fountain  of  human  lite  was  parted,  and 
that  the  life  which  in  the  beginning  had  been  shut 
up  in  the  one  Adam  became  divided,  and  thereliy  the 
deadly  effect  of  the  fruit  in  them  was  weakened  and 
rendered  more  mild  (Hofmank,  '  Prophecy  and  Ful- 
filment,' I.  p.  B7;  'Scripture  Proof,' I.  p.  .519).  De 
litzsch  seeks  some  rational  support  for  this  poetical 
fancy,  but  finds  the  true  reason  in  the  divine  long- 
suffering  and  grace,  which  gives  space  for  repent- 
ance, and  so  rules  and  orders  even  the  sins  of  men 
and  their  punishment  as  may  best  serve  the  realiza- 
tion of  his  counsels  in  creating,  and  the  glorv  ol  hie 


uo 


GENESIS,  OR   THE  FIRST   BOOK  OF  MOSES. 


name."'  It  must,  nevertheless,  before  all  things,  be 
maintained,  that  the  text  would  have  us  recognize 
the  beginning  of  death,  the  root  of  death,  the  inward 
ethical  beginning  of  the  same,  as  the  matter  of  chief 
moment. 

9.  Vers.  20-22.  The  hope  and  the  compnssion. 
And  Adam  called  his  wife's  name  Eve. — 
Throughout  the  pronunciation  of  doom,  Adam  had 
kept  liis  eye  fixed  upon  the  brightest  spot,  the  word 
of  promise  in  respect  to  the  seed  of  the  woman,  and 
•"ith  tliis  he  consoles  himself  now  against  tlie  per- 
ceived announcement  of  death,  in  that  he  names  his 
wife  havah.  Just  as  his  own  generic  name  had 
become  a  proper  name  (v.  17)  in  the  declaration  of 
pimishment,  so  now  does  he  give  his  wife  a  proper 
name  after  the  promise  as  received  not  only  m  its 
generic  sense  but  also  in  its  deeper  significance. 
"According  to  this,  n.|n=n^n  is  either  life,  ftuij 
(Sept.)  =  life-spring,  or  it  is  to  be  taken  as  abbre- 
viated participle :  the  sustenance,  that  is,  propagation 
of  life  [for  nina  from  n5n=n;n  (ch.  xix.  :-i2,  :;4), 
which  I  prefer  as  being  more  significant  than  yvvj] 
from  yn'ia  aud  feinina  from  feo,  altliougli  essen- 
tially of  like  significance.  Symm.  i'a!o7o^.is."  Du- 
litzsch.  Keil  declares  himself  for  the  former  accep- 
tation, and  against  the  latter.  Knobel  hints  at  an 
expression  for  the  wife:  Sil  n_'n,  to  yiiie/cen  the 
seed,  that  is,  to  propagate  the  race,  and  derides  for 
taking  it  as  an  adjective :  quiekener,  lifc-givei', 
propagalist,  which  also  is  nearer  the  truth  than  tlie 
indeterminate  and  too  extensive  ^ojii.  In  the  ex- 
planatory addition  of  the  narrator,  there  appears  to 
be  indicated,  along  with  the  extensive  promise  of  tlie 
nami' :  mother  ■;/'  all  lining,  also  the  intensive : 
mother  of  life,  as  mediatrix  of  life  in  tlie  higlier 
sense.  With  great  pertinency  remarks  DeUtzsch  : 
■'  The  promise  purports  truly  a  seed  of  the  woman. 
In  the  \ery  face,  therefore,  of  the  death  with  wliicli 
he  is  threatened,  the  wife  is  for  Adam  the  security 
of  both,  as  well  for  the  continuance,  as  for  the 
victory,  of  his  race;  and  it  is,  tlieretbre,  a  laying 
hold  ()f  the  promise  and  of  the  grace  in  tlie  midst 
of  wrath,  and  with  a  consciousness  of  death  incurred ; 
in  a  word,  it  is  an  act  of  faith  that  Adam  names  his 
wife  r^n,  havali — Eve."  In  distinction  from  niES 
(woman)  this  is  a  proper  name  which  as  a  memorial 
of  promised  grace,  as  Melanchthon  calls  it,  expresses 
the  peculiar  significance  of  this  first  of  wives  for 
humaiiily  and  its  history. — For  Adam  and  his 
wife  made  coats  of  skins — Knoliel;  •' Clothes 
of  skins,  that  is,  clothes  from  the  skins  of  beasts, 
which  elsewhere,  throughout  antiquity,  were  used  as 
the  earliest  human  clothing  (DiOD.  Sic.  I.  p.  43  ;  ii. 
;i8  ;  AiiiiiAN  Ini).  vii.  2  ;  Ldcian.  Amok.  34  ;  Bundkii 
16  in  Kl.VAK.  Ill,  p.  85).  In  this  the  clothing  makes 
an  advance  corresponding  to  the  incieasing  moral 
knowledge."  In  the  connection  of  events  our  pa,s- 
sage  is  explained  by  the  fact  that  along  with  the 
word  of  death  there  is  introduced  the  immolation  of 
the  animal  for  the  need  of  man.  They  are  on  the 
point  of  being  compelled  to  leave  I'aradise ;  they 
lecd  now  a  stronger  clothing  for  their  entrance  upon 
>,.,t  clitnatc  of  the  outer  land.  And  finally,  in  place 
cl  the  insullicient,  easily  lading,  and  easily  destroyed 
co'eiing  of  their  nakedness,  as  practised  in  their 
self-willed,  servile  shame,  there  must  now  be  intro- 
duced, under  the  divine  direction,  a  sullicient  cover- 
ing, adapted  to  a  freer  ami  more  ingenuous  modesty. 
lu  this  sense  it  is  (iod  who  makes  their  clothing, 
iltboui^b  it  is  done  bv  means  of  th(>ir  own   hand' 


It  Is  an  act  of  inspiration,  of  divine  revelation  ani3 
guidance,  out  of  which  proceeds  their  becoming 
clothed  as  though  from  themselves.  According  to 
Hofinann,  Drechsler,  Dclitzsoh,  this  clothing  would 
appear  to  be  a  sacramental  sign  of  grace,  a  type  of 
the  death  of  Christ,  and  of  the  being  clothed  with  ' 
the  holy  righteousness  of  the  fiod-man  (Dkliizsch, 
p.  192).  Keil  disputes  this,  although  firmly  main- 
taining  that  in  this  act  of  God  there  was  laid  \kt 
ground  of  the  sacrificial  offering  of  beasts.  The 
idea  of  the  sacrificial  offering  of  animals  points 
indeed  to  a  vast  remote ;  here,  at  least,  it  is  an  I 
obvious  expression  to  the  effect  that  the  i-estoratiot 
of  the  human  dignity,  purity,  and  divine  acceptable 
ness,  is  not  too  dearly  bought  even  by  the  shedding 
of  blood,  and  that  it  presupposes  a  suffering  of 
death.  It  becomes  necessary,  moreover,  that,  even 
before  his  departure  from  Paradise,  man  should  see, 
in  the  spectacle  of  the  bleeding  beasts,  how  serious 
his  history  has  become. — Behold  the  man  hai 
become  like  one  of  us. — "  That  is,  a  being  pos- 
sessed of  a  similar  attribute,  therefore  like  nie,  so 
far  as  I  belong  to  the  class  of  higher  spiritual 
beings."  (!)  Knobel. — As  one  of  us. — According 
to  Delitzsch  the  language  is  communicative  in  rela- 
tion to  the  included  angels.  We  are  inclined  here 
to  be  satisfied  with  the  conception  of  the  anthropo- 
tnorphising  pluralis  mnjedatis.  But  in  how  far  has 
he  so  become  ?  Only  in  relation  to  the  knowledge 
of  good  and  evil,  says  Keil.  Again,  says  Knobel, 
"  it  is  the  commencing  moral  recognition,  which, 
therefore,  makes  him  like  God."  Says  Chrysostom, 
he  speaks  this,  bv^ihi^wv  aiirw  koL  t^v  6.voio.v  ainuv 
Kw^JLwhu>v  (reproaching  him  and  mocking  his  folly). 
Delitzsch  might  find  something  strange  in  such  an 
irony.  Riehers  says  strongly  :  "  Irony  against  an 
unfortunate,  seduced  soul !  Satan  might  cherish  such 
a  disposition,  not  the  Lord."  The  opinion  jiroceeds, 
in  the  first  place,  from  a  misunderstanding  of  the 
irony,  as  also,  in  the  second  jilace,  of  the  "  poor 
seduced  "  soul.  Accoriling  to  (JoscbeH's  more  cor- 
rect and  protbunder  representation,  a  divine  irony  is 
everywliere  the  second  stage  in  all  divine  acts  of 
punishment  {Zerxtretite  Blatter,  vol.  i.  p.  4C8). 
As  the  serpent  had  lyingly  promised  :  ye  shall  be  as 
gods,  so  is  it  clear  that  (iod  cannot  siinjily  confirm 
this  by  saying,  his  promise  is  established.  When  he 
serves  himself,  therefore,  with  the  same  words,  it 
must  be  meant  ironically.  That,  however,  irony  and 
malicious  sarcasm  are  two  quite  distinct  things,  we 
may  learn  everywhere,  and  out  of  the  Scriptures 
themselves.  In  this  way  the  expression  bi'comea 
more  distinctly  clear :  he  has  tieconie  one  like  us, 
that  is,  as  we  become  represented  in  ditlcrent  forms 
and  transformations.  He  is  become  like  Goil ;  true, 
alas !  God  pity  him,  he  knows  now  in  his  guilt- 
consciou.sness  the  difference  between  good  and  evil. 
None  tlic  less,  too,  in  this  ironic  word  lies  the  recog 
nition  that  he  has  bioken  through  the  limits  of  his 
proper  development,  and  prematurely  obtruded  iqinn 
the  consciousness  of  the  spiritual  realm. — And  now 
lest  he  put  forth. — We  do  not,  with  Delitzsch, 
regard  "|B  as  deiiuling  an  auakolouthiin,  since  this 
is  not  necet..'ary  according  to  Isaiah  xxxviii.  IS  ;  Job 
xxxii.  13  ;  and  "ince  the  assumption  of  anakoloutha 
is  only  allowablo  in  cases  of  neccs.sity, — a  view 
wdiicli  is  specially  applicable  to  the  simple  diction  ol 
Genesis.*      Knobel:  "Jehovah    is    coucerned,    leat 

•[AnaUolouthii  r,n(l  other  idiomatic  exprcssious  fielocg 
to  tlu;  niiniile  as  welj  as  to  tho  rh,  *oriciil  ur  anima'.i  1  Ok- 
tion.    'I'htsy  may  thorefore  occur  in  'innosip  ns  wt.    is  uf 


CHAP.  111.   1-24. 


^4 


they  may  be  able  to  enjoy  alao  the  tree  of  life,  and 
thereby  get  to  themselves  the  farther  advantage  of 
a  higlier  being  (iinmortahty)/' — a  wholly  paganish 
representation  of  Jehovah  which  we  have  no  right 
to  lay  as  a  burden  upon  the  text.  Keil  says  better: 
**  Afler  he  nad  become  the  property  of  death  through 
sin,  the  fruit  that  produces  immortality  could  only 
redound  to  his  destruction.  For,  in  a  state  of  siv, 
ttndyingness*  is  not  the  (^cch  alwi'itis  (the  eternal  life 
of  the  soul)  which  God  has  designed  for  men,  but 
endless  pain,  riever-ceasing  destruction  (everlasting 
destruction),  which  the  Scripture  calls  the  second 
death  (Rev.  ii.  11 ;  xx.  6,  14;  xxi.  8).  The  banish- 
ment from  Paradise  was,  therefore,  a  punishment 
having  for  its  aim  the  salvation  of  man, — a  banish- 
ment which,  indeed,  exposes  him  to  temporal  death, 
but  shall  be  a  protectionf  to  him  against  the  ever- 
lasting death."  Nevertheless  there  is  overlooked  by 
Keil  the  ditficulty,  that  there  appears  to  be  meant 
such  a  mere  physical  eating  from  the  tree  of  life  as 
would  produce  a  physical  undyingness  in  contradic- 
tion with  the  spiritual  state.  Clearly,  though  sym- 
bolically, is  there  here  expressed  the  possibility  that 
even  sinners,  through  a  mysterious  power  of  health, 
may  attain  to  a  marvellous  longevity.  In  the  full 
sense  of  the  word,  the  paradisaical  tree  of  life  was 
lost  for  man.  "  But  the  tree  of  hfe,"  says  Delitzsch, 
"which  takes  away  the  death-power  of  the  tree  of 
knowledge,  is  already  sown  in,  and  with,  the  pro- 
claiming of  the  prot-evangel." 

10.  Vers.  23,  24.  Therefore  the  Lord  God 
sent  him  forth, — His  new  state  has  also  a  mission, 
and  before  there  is  mention  made  of  his  being  driven 
out  of  Paradise,  is  his  new  t;isk  laid  before  him.  He 
is  sent  tbrth  quickly  to  cultivate  the  ground  from 
which  he  was  taken,  and  as  the  earth  had  borne  him, 
80  must  it  now  nourish  him,  and  as  he  had  his  origin 
his  physical  origin)  from  her,  so  must  he  now  serve 
ner,  and,  in  the  dust  of  the  ground  which  he  culti- 
vates, have  his  birth  and  his  future  home  ever  before 
tis  eyes.  -Per  crucem  ad  luceia  is  now  the  watch- 
word.— And  he  drove  out  the  man. — Eastward 
of  Eden   God   places  the  cherubim ;    on  the   east, 

Isaiah  or  Job.  The  objection  of  anthrapomorphism  is  to 
be  disregarded.  It  is  in  just  such  forms  of  speech  that  the 
strength  of  language  is  brought  out.  The  ellipsis  shows 
that  the  thought  is  too  great,  or  too  strong,  for  the  words. 
There  is  more  force  in  the  simple  particle  'S  ilest^beware 
.esO  than  in  the  fullest  or  most  correctly  guiirdei I  diction. 
The  cases  cited,  Isaiah  Kxxvi.  18,  and  Job  xxxii.  13,  are  of 
the  same  kind,  and  instead  of  being  opposed  to,  confirm  the 
propriety  of  calling  it  an  anakolouthon,  or  rather,  an  aposi- 
cpesis,  or  expressive  silence,  here.— T.  L.] 

*  rWe  prefer  this  apparently  uncouth  Anglo-Saxon  coin- 
ing, for  Lange's  unsterhlichkeit,  instead  of  the  word  fmmor- 
lality,  which,  although  etymological ly  the  same,  has,  in 
^neral,  obtained  too  high  and  spiritiSa^  a  sense  to  suit  the 
Idea  intended.  Tliis  is  especially  the  case  in  our  English 
ersion  of  such  passages  as  1  Cor.  sv.  53,  54 ;  1  Tim.  vi.  16  ; 
Where  it  is  used  for  the  Greek  adavturia.—i: .  L.] 

t[In  view  of  this  position  of  Lange  and  Keil,  the  an- 
hropomorphic  expression  of  the  divine  solicitude  by  the 
elliptical  particle  ^Q  becomes  perfectly  startling.  It  is  as 
though  the  thought  of  the  awful  consequences  of  one  in 
TOoh  a  state  of  de;ith  eating  of  the  tree  of  life,  and  thereby 
Boaking  his  ruin  irreparable,  or  his  death  incurable,  was  so 
•verpowering  as  to  hide  for  a  moment  from  the  divine  mind 
the  consciousness  of  his  perfect  foreknowIedLre.  As  though 
the  thought  had  suddenly  occurred,  and  with  it  a  sense  of 
be  awful  danger— What  if  he  should  put  forth  his  hand! 
And  now  lest  he  put  forth  his  hand  in  some  rash  moment 
as  he  put  it  forth  to  the  tree  of  knowledge  I  And  then  the 
remedy  promptly  follows,  that  there  may  be  no  delay  in 
preventing  a  catastrophe  that  would  have  been  greater  than 
the  other,  even  as  making  it  remediless.  Take  away  the 
onthropomorjjhisms  from  the  Bible,  and  a  large  share  of 
ta  pv>wiT  is  dutioyed,— T.  L.) 

16 


therefore,  we  must  hold  to  have  been  the  c  rpiirtdie 
of  man  from  Paradise.  Nevertheless,  they  did  not 
leave  the  district  Eden ;  "  Cain  was  the  first  who  did 
that  (eh.  iv.  16)."  Knobel.  First  of  all,  then,  is  to 
be  noted  here,  the  distinction  of  a  twolohi  guard  of 
Paradise :  the  cherubim  arid  the  flannng  sword  ;  also, 
that  the  meaning  is  not  tlie  cherubLu  wUh  the  flam 
ing  sword  in  hand  (Knobel),  although  there  are  places, 
sometimes,  in  which  the  Hebrews  use  the  comieotiva 
Vau  (a7id)  where  we  would  expect  the  preposition 
with.  In  the  interpretation  of  the  cherubim,  there  ii 
to  be  first  kept  in  view  the  Bible  analogies,  before 
tailing  into  account  the  mythological  analogies. 
When  now  the  cherubim  make  their  appearance, 
further  on,  in  the  two  golden  cherub-forms  which 
hovered  over  the  ark  of  the  covenant  (Ex.  xxv.  18; 
xxxvii.  7),  and  which  also  appear  in  the  temple  of 
Solomon,  only  in  greater  proportions  (1  Kings  vi. 
23  ;  viii.  6 ),  though  not  fourfold  (as  is  maintained  bj 
Biblical  Dictionary  for  Christian  People) — we  must 
cidl  to  mind  the  command  of  God,  Ex.  xx.  4,  so  as 
not  to  be  led  away  by  the  idea  that  they  are  images 
of  some  peculiar  kind  of  heavenly  angels,  as  Hof- 
mann,  Delitzsch,  Naglesbach,  and  Kurtz  have  sup- 
posed, in  opposition  to  Biihr,  llengstenberg,  Haver- 
nik,  and  others.  How  would  the  images  of  heavenly 
angels  figure  here  as  guardians  of  the  command : 
"  Thou  shall  not  make  to  thyself  any  likeness  of  any- 
thing that  is  in  heaven  above."  These  two  ceremo- 
nial cherub-forms  were  winged  ;  their  wings  hovered 
over  the  ark  of  the  covenant,  and  tlieir  faces,  as  they 
stood  opposite  to  each  other,  looked  down  upon  the 
covering  of  the  ark,  Ex.  xxv.  20,  or  the  mercy-seat, 
whilst  between  them  appeared  the  shekinah  of  Jeho- 
vah's presence  (Lev.  xvi.  2 ;  Num.  vii.  89).  Their 
form  is  not  more  particularly  described ;  like  the 
most  holy  place  itself,  they  appear  to  have  previously 
belonged  to  the  mysteries  of  the  people.  We  have 
here  presented  to  us  in  worship  the  first  unfolding 
of  the  paradisaical  form.  Just  as  these  cherubim 
guarded  Paradise,  with  the  tree  of  life  that  was  there- 
in, and  protected  them  from  the  approach  of  sinners, 
so  do  the  cherubim  watch  and  guard  the  holy  place 
of  God's  personal  presence,  or  of  the  appearing  of 
Jehovah,  especially  the  mercy-seat,  and  the  essential 
unity  of  the  law  that  was  comprehended  in  it.  The 
sinner  is  parted  from  the  tree  of  life.  There  is  the 
same  meaning  here  ;  he  is  separated  from  the  behold- 
ing of  God,  from  the  full  enjoyment  of  his  mercy,  and 
from  the  possession  of  the  essential  life  of  the  law, 
that  is,  the  righteousness  that  .avails  with  God.  Id 
this  sense  are  they  called,  Heb.  ix.  5,  cherubim  of 
glory,  5o{i)s.  The  poetical  and  didactic  references  to 
the  cherubim,  Ps.  xviii.  11 ;  Ixxx.  2  ;  xcix.  1 ;  civ.  4  ; 
Is.  xxxvii.  16,  form  the  transition  to  the  fully  devel- 
oped prophetic,  apocalyptic  symboUcal  of  the  cheru- 
bim, as  we  find  it  in  Ezek.  i.  10 ;  x.  4 ;  xli.  18  ;  and 
in  Eev.  iv.  6;  v.  6-14;  vi.  1-7;  vii.  11;  xiv.  3; 
XV.  7  ;  xix.  4.  The  passage,  Ps.  xviii.  10,  11,  appears 
to  have  the  highest  significance  in  respect  to  the  sym- 
bolical of  the  cherubim.  Jehovah  comes  down  the 
heavens,  it  says — the  dark  cloud  beneath  his  'eet. 
Next,  :;^-3J-b?  ^BT^i,  he  rode  upon  a  cherub.  God 
rides,  therefore,  upon  the  storm-driven  thunder-c)oud, 
as  upon  his  chariot.  On  this  account,  we  hold  that 
that  derivation  of  the  word  is  the  right  one  which 
brings  3'^X  in  closest  connection  with  ZZ~  to  ride, 
and  regards  the  word  as  formed  by  a  metathesis  of 
letters*  from  ;53n  =  a3"i   chariot,  team,  and  not 

*  [  As  far  as  stjTnology  Ib  concerned.  Dr.  Lan^e,  wt,  tlimk. 


242 


GENESIS,  OR  THE  FIRST   BOOK   OF   MOSES. 


from  -l^p  ?!«  -Oso  propinguun  eat,  ei  adstat,  nor  as 
the  same  with  the  -ypvipet  of  the  Persians,  as  very 
generally  held  (see  Gesenius'  Lexicon).  Since  here, 
at  all  events,  the  swift-moving  thunder-clouds  appear 
as  ttie  chariot  of  God,  and  very  significantly,  too,  in 
the  singular,  so  also,  the  fact  must  not  be  over- 
looked, that,  in  connection  with  this  cherub,  there  is 
mention  of  the  wrath  of  God,  of  the  consuming  fire 
that  goeth  out  of  his  mouth,  of  the  glowing  flames 
that  burn  before  him,  of  the  fire-flash,  of  the  burning 
coals,  God's  arrows,  and  finally,  of  the  lightning.  To 
this  we  may  add  the  passage,  Ps.  civ.  4,  where  it  is 
said,  and  in  fact  with  special  reference  to  the  creative 
history;  Who  malieth  the  winds  his  messengers,  the 
flames  of  fire  his  servants.  Keeping  this  in  view, 
that  the  cherubim  have  their  nature  =  symbols  in 
wind  and  cloud,  and  present  themselves  in  coimec- 
tion  with  the  flames  of  the  lightning,  we  get  light 
upon  the  dark  passage  respecting  the  cherubun.  Is. 
vi.  1,  as  seen  in  the  analogies  of  Scripture.  That  the 
seraphim,  which  appear  here  in  the  train  of  Jehovah, 
are  likewise  symbolical  angel-forms,  is  evident  from 
their  configuration  itself,  wherein  they  appear  as  en- 
dowed with  six  wings,  an  arrangement  which  evi- 
dently has  a  symboUcal  significance.  That,  niore- 
ever,  they  are  not  to  be  regarded  in  connection  witli 
the  serpents  mentioned  Numb.  xxi.  6,  appears  Irom 
the  fact,  that  these  have  their  name  simply  from  the 
burning  poison.  Neither  can  they  (to  say  nothing 
of  tlie  gioundless  identification  of  the  name  with 
c^T\U  pri/ifipes,  nobiUs)  mean  the  burning,  the  shiu- 
■>!(/,  according  to  Kinchi  and  others ;  for  »l^iU  does 
not  mean  to  bum,  to  shine,  but  to  scorch,  to  burn  up, 
cremare.  comburere.  When  we  consider  tijat  in  ch.  vi. 
Isaiah  does  not  set  forth  his  general  proplietic  inau- 
guration, but  his  special  calling  to  ienounce  the  ob- 
duracy of  the  people,  and  to  set  before  them  the 
judgments  that  must  follow,  we  understand  how  it  is 
that  he  sees  the  appearance  of  Jehovah  in  the  tem- 
ple, and  in  the  midst  of  the  seraphim  or  burning  an- 
gels, whilst  he  feels  the  door-sills  of  the  temple  trem- 
ble at  their  call,  and  beholds  the  house  tilled  with 
smoke.  The  meaning  is,  that  in  spirit  he  anticipates 
the  future  burning  of  the  temple  as  the  infliction  of 
Jehovah's  judgment.  In  Ps.  Ixxx.  2,  it  is  said  ;  O 
8hei)herd  of  Israel,  appeal-,  thou  that  sittes^  above 
toe  chei'ubim,  awake  thy  power.  The  cherubim, 
therefore,  are  symbols  of  the  actual  putting  forth  of 
the  divine  authority.  To  this  corresponds,  too,  tlie 
expression,  Ps.  xcix.  1 :  He  sitteth  above  the  cheru 
bim,  therefore  does  the  world  tremble.  Wholly  in  a 
simdar  sense  does  Hezekiah,  in  his  extreme  neces- 
sity, call  upon  Jehovah  as  the  one  who  rules  over  all 
kingdoms,  when  he  addresses  him  as  Jehovah  Saba- 

ia  wrong  here.  Such  a  metathesis,  although  it  eeems  simple, 
would  bo  cohtrary  to  clear  phonetic  pricriples.  Had  the  (gut- 
tural come  first,  it  would  have  been  more  plausible,  but  such 
■i  syllable  as  HI  (riif.-)  would  hardly  pass  into  ^3  (knr)  Be- 
sides, the  piimary  sense  of  Z2~^  is  not  riding  nor  molion  at 
&11,  \>\i\pmiti(m — superposition,  from  whence  comes  I  ho  oilier 
idea,  as  secondary  or  implied.  This  is  moet  clearly  sliown 
IB  the  same  word  in  the  Arabic  and  Syriac,  although  it  quite 
plainly  appears  also  in  the  Hebrew.  It  is  liirmore  easy  and 
oatiirat  Ut  derive  the  name  3113  ,  not  from  anything  in  the 
lorm  or  ofllco  of  the  cbcrubim,  but  from  their  being  reniiirk- 
sbleengravedfiguruw,  hence  called  pre-eminently  1  be  ei/£;r(/t)- 
inffi.  See  the  m«ouut  of  these  rcpresenljitions  in  the  tem- 
ple of  Solomon.  This  would  bring  them  very  naturally  flora 
HIS  ,  the  sense  of  which  in  the  Syriac  is,  to  plough,  cut,  cn- 
fravt.  It  is  then,  clearly,  the  same  root  with  the  Greek 
ypa*t -r/r«u«— <' RI',  Lai.  8(CUiBo).  They  are  the  re- 
markable foims,  figures,  soulptores — engravings. — T.  LI 


0th,  the  God  of  Israel,  who  sitteth  above  the  cheni 
bim.  In  Ezekiel,  the  cheruoim  are  denoted  in  strong 
synnbolical,  allegorical  forms,  no  huigcr  as  augels. 
but  as  r.i'n  ,  ^"na,  living  things  (Luther;  beasts; 
Moreover,  in  Ezekiel  x.  there  are  again  set  forth  in 
connection  with  the  cherubim,  the  coals  of  ti'C  that 
are  to  be  cast  over  the  city.  And,  finally,  in  the  tem- 
ple of  Ezekiel,  do  we  find  the  cherubim  again  as  the 
key-note  for  tlie  symbolical  destruction  of  thu  tem 
pie  (ch.  xli.  IS).  We  have  in  Ezekiel  the  cheiubiia 
figures  especially  set  forth  m  their  full  development 
(man,  the  lion,  the  ox  or  bullock  for  sacrifice,  ani 
the  eagle),  whilst  in  the  Revelation  they  are  recog- 
nized as  the  ground-forms  of  the  divine  ruling  in  the 
world,  as  symbolized  in  the  four  gronnd-fornn  of  the 
ereaturely  life  (see  "  Life  of  Jesus,"  i.  p.  234,  Dor/ma- 
tik,  p.  tJ03).  If  any  one  is  disposed  to  reaird  these 
as  the  ground-  orms  of  the  spiritual  life  iu  the  world, 
because  the  beasts  bear  up  the  throne  of  the  divine 
rule  in  the  world,  or  because,  according  to  the  anal- 
ogy of  the  Apocalypse,  they  pray  unto  God,  there  is 
no  objection  to  be  made  to  it.  But  they  are  not  thus 
denoted  as  containing  the  idea  of  the  highest  erea- 
turely life.  Thus  also  here,  in  accordance  with  all 
the  related  phices  of  Scripture,  must  we  firmly  hold 
fast  the  view  that  the  cherubim  are  only  symbolical 
angel-forms ;  as  we  must  also  distinguish  the  sera 
phim  everywhere  from  personal  angels ;  although  in 
the  manifestation  of  the  cherubim,  there  was  disclosed 
to  the  first  men  a  ghmpse  of  the  angel-world.  As 
symbolical  forms,  they  must  be  here  regarded  as  ap- 
pointed to  form  a  permanent  post  of  watching,  in 
01  der  to  keep  men  from  approaching  Paradise,  and 
especially  the  tree  of  life.  When  we  perceive  the 
fact  that  the  cherubim  everywhere  form  the  accom- 
panying guard  and  watch  of  the  divine  throne,  we 
are  under  the  necessity  of  bringing  Paradise  also,  and 
especially  the  tree  of  Ufe,  which  they  are  appointed 
to  guard,  in  special  relation  to  this  throne  Thereby 
m;iy  it  be  explained  how  Jacob  says;  "  1  have  seen 
God  face  to  face,  and  my  life  is  preserved  (Gen.  xxxii. 
;;ii), — also  how  the  beholding  of  God  especially  brmgs 
death,  because  it  is  through  death  that  the  highest 
lileisattMined  (E.X.  xxxiii.  2ll;  Ps  xvi.  II;  xvii.  15; 
1  John  ill.  2  ;  and  the  history  of  the  visions,  Is.  vi.  5  ; 
Dan.  vii.  13;  viii.  17;  Kev.  i.  17).  The  cloud  and 
pillar  of  fire  which  led  the  children  of  Israel  through 
the  desert  was  also  a  sign  of  the  presence  of  (iod,  as 
well  as  a  dividing  between  the  glory  of  God  and  sin- 
ful men ;  in  other  words,  it  was  the  guard  that  kept 
off  from  the  divine  glory  the  profane  entrance  .and 
the  profane  look.  For  that  reason,  it  seems  to  stand 
in  connection  with  the  cherubim  of  the  ritual  sym- 
bolic, as  it  is  connected  with  the  cherubim  and  sera^ 
[jhiiii  of  the  religious  symbolic,  view. 

The  mythological  analogies  of  the  cherubim  fig- 
ures are,  in  fact,  most  striking.  "  On  the  mountains 
north  of  India,"  says  Knobel,  ''  or,  in  general,  in  the 
region  of  the  mountain  and  Eden  of  (Sod,  do  the 
ancients  (e.  g.  Ktesias,  Jndea,  xii ;  Arrian,  Uitt. 
Aniin.\v.'l''i;  compare  also  Piiilostrat.,  Vit.  Apoll. 
iii.  -48)  place  thi;  fabulous  griffins,  which  they  describe 
as  feathered  beings  with  lions'  claws,  the  wings  and 
beaks  of  eagles,  Haining  eye?,  &c.,— making  them 
the  guardians  of  the  gold  that  thei  e  abounds.  Oth- 
ers refer  them  to  the  higher  North,  to  the  Arimas- 
piau  country,  describing  them  partly  in  a  similar 
manner,  and  setting  them  forth  as  watchers  of  the 
gold,  e.  g.  Hkkoii.,  iv.  13,  27;  yEscii.,  iVow.  8n4 
Pausa.v.,  &c. — Of  these  stories  the  author  probabli 
had  some  knowledge,  as  ahso  of  tlie  ^old   land  ol 


l.UAP.    III.    1-2J 


2« 


Elavilab,  which  he  mentions."  Delitzsch  cites  hesiJcs 
tlie  Persian  stories,  according  to  which  99,999  Fer- 
vers  (that  is,  a  countless  number)  keep  watch  over  the 
tree  horn,  which  contain-  in  itself  the  power  of  the 
-esurrection.  In  regard  to  the  connection  between 
the  Bible  tradition  and  this  legend,  Delitz.<ch  regards 
»3  significant  the  comparison  (Ezek.  xsviii.  14)  of  the 
king  of  Tyre  to  the  protecting  cherub  with  its  out- 
spread wings.  This  comparison,  however,  has  its 
ground  simply  in  the  fact  thiit  the  history  of  the 
king  ol  Tyie  is  presented  in  analogy  with  the  history 
of  the  fall  iu  Eden.  Delitzsch  supposes  that  the  :ip- 
pearance  of  the  analogous  legends  which  have  conie 
down  to  us,  has  its  origin  in  this,  that  humanity,  as 
It  went  forth  in  tribes,  ever  spreading  farther  and 
farther  asunder,  took  along  the  representation  of  the 
cherubs  froD'  the  ancestral  home,  and  continually 
made  mythological  additions  to  it.  It  appears  to  u?, 
nevertheless,  th:U  the  analogies  of  the  grilEn  legends 
are  only  apparent,  since  there  is  a  great  diflerence 
between  the  idea  of  a  lost  tree  of  life,  and  that  of 
gold  mines  which  may  yet  become  the  booty  of  man- 
kind The  story  of  the  tree  horn  may  be  very  easily 
connected  with  the  later  Persian  legends,  which  may 
be  referred  back  to  the  Hebrew  traditions  rather 
than  to  any  early  and  universal  tradition  of  Paradise 
— to  say  nothing  of  Knobel's  opinion,  that  the  He- 
brew idea  of  the  cherubim,  so  consistently  maintained, 
should  be  explained  from  the  very  indefinite  form  of 
the  Greek  legend  of  the  griffins.  In  our  opinion,  the 
story  of  Prometheus  has  much  more  of  an  inner  re- 
lationship to  the  Paradise  history.  To  conclude,  as 
Keil  remarks  on  the  chapter  before  us  :  "  With  the 
banishment  from  the  Garden  of  Eden,  Paradise,  as 
far  as  men  were  concerned,  disappeared  from  the 
earth.  God  did  not  withdraw  from  the  tree  of  life 
its  supernatural  power,  neither  did  he  lay  waste  the 
garden  before  their  eyes,  but  he  guarded  it  against 
their  return,  to  indicate  that  it  must  be  preserved  and 
permanently  guarded  to  the  time  of  the  consumma- 
tion, when  sin  should  be  destroyed  through  judg- 
ment, death  talcen  away  by  the  conqueror  of  the  ser- 
pent (1  Cor.  XV.  2B),  and  the  tree  of  life  grow  again 
and  bear  fruit  upon  the  new  earth  of  the  heavenly 
Jerusalem  (Rev.  xx.  21)."  This  is  clearly  a  right 
Bvmbolical  imderstanding.  And  yet  we  must  not 
lose  sight  of  the  historical  fact,  that  for  sinful  man 
the  central  and  collective  power  of  health  in  nature, 
as  in  a  still  higher  sense  the  beholding  of  God,  is. 
through  sin,  and  through  the  divine  judgment,  hid- 
den and  vanished,  though  not  absolutely  lost.  The 
individual  man,  hke  the  collective  humanity,  may  in 
many  ways  draw  nigh  to  Paradise ;  but  he  is  ever 
driven  back  as  by  a  divine  tempest  and  nkry  judg- 
ment to  the  outer  field  of  labor,  of  conflict,  and  of 
death.  Not  backwards  must  he  look,  but  ever 
onwards. 

DOCTBINAL  AlTD  ETHICAL. 

1.  The  meaning  of  Ihe  narrative  of  the  lost 
Paradise.  Like  the  biblical  histories  everywhere, 
and  especially  the  primitive  traditions  of  Genesis,  it 
is  an  histot.oal  fact  to  be  taken  in  a  religious  ideal, 
that  is,  a  symbohcal  form.  It  is  just  as  httle  a  mere 
allegory  as  the  human  race  itself  is  a  mere  allegory. 
I',  is  just  as  little  a  pure,  naked  fact,  as  the  speaking 
ot  the  serpent  is  a  literal  speaking,  or  as  the  tree 
of  life,  in  itself  regarded,  is  a  plant  whose  eaiing 
imparted  imperishable  Id'e.  That  sin  began  with  the 
beginning  of  the  race,  that  the  first  sin  had  its  origin 


in  a  foi bidden  enjoyment  of  nature,  and  not  in  tli» 
Caiiiitic  fratricide  or  sinjilar  crime?  'bat  the  origit 
of  human  sin  points  back  to  the  b>gii.a^g  of  th( 
human  race,  that  the  vvoman  was  ever  more  se 
ducible  than  the  man,  that  along  with  .sin  came  ii, 
the  tendency  to  sin,  consciou.sness  of  gnilt,  aliena- 
tion from  God,  and  evil  in  general,—  all  these  are 
affirmations  of  the  reUgious  historical  consciousuest 
which  demand  the  historiealness  of  our  tradition 
and  would  point  back  to  some  such  fact,  even  tliough 
it  were  not  written  in  Genesis.  It  is  then  the  actual 
historical  influences  of  our  narration,  in  their  world- 
historical  significance,  which  wholly  distinguish  it 
from  a  myth.  The  symbolical  understitnding  of  the 
history  appears  in  this,  that  the  universal  existence 
of  sin,  of  the  fall,  and  of  the  fall  of  every  individual, 
are  reflected  in  it.  Here  come  esiiecially  into  eon 
sideration :  1.  The  various  mythological  analogies 
of  the  biblical  tradition  of  the  fall.  2.  The  various 
exegetical  understandings  of  the  Jewish  and  the 
Christian  theology.     3.  Modern  interpretations. 

I.  In  respect  to  ihe  mythological  ajinlogies,  com 
pare  Lucken,  "The  Traditions  of  the  Human  Raee," 
p,  74  n.,  h.aving  the  superscription  :  La  chute  (U 
Vhomme  degeneri:  est  le fortdemeitt  de  la  theologie  de 
presgue  toutes  les  ancien?>rs  nations  Voltairk. 
Philos.  de  Vhist.  In  the  first  place,  Liicken  shows 
why  it  is  that  the  heathen  legends  respecting  these 
facts  must  present  themsehes  as  transformations. 
Then  follow,  first  the  legends  of  the  old  Persians. 
"  According  to  the  Zendavesta,  or  the  sacred  writ- 
ings of  the  old  Persians,  the  peo])les  of  this  race, 
namely  the  old  Modes,  Persians,  and  Bactiians,  as 
well  as  all  the  Indogermanic  peoples,  had  primarily 
the  doctrine  of  four  ages  of  tlie  world.  In  the  first, 
which  lasted  3,000  years,  the  world  was  without  evil, 
and  Ormuzd,  the  good  principle,  reigned  alone;  in 
tile  second,  Ahriman  began  the  conflict  with  Or- 
muzd ;  in  the  third  he  divides  with  him  the  domin- 
ion ;  in  the  fourth  he  is  apparently  to  gain  the 
victory,  then  to  be  subdued,  after  which  is  to  follow 
the  burning  of  the  world.  To  the  universal  legend, 
how  Ahriman  brings  death  to  Rajomord,  the  first 
man,  there  is  attached  the  special  story  of  the  fall 
of  the  Mescliia  and  the  Meschiane  (p.  81).  So  the 
Indian  legends  also  number  four  ages.  The  myth- 
ical Indian  tendency  has  presented  the  fall  in  mani 
fold  myths,  as  well  Brahminic  as  Buddhistic.  Here- 
upon tollow  the  Chinese  legends,  the  Grecian  legends 
(the  Hesiodie  ages  of  the  world:  the  golden,  the 
silver,  the  brazen,  the  iron,  the  Titan  legend,  the 
Prometheus  legend,  the  Tantalus  legend),  then  the 
Romish  legends  (the  ancient  time  of  Satuin),  the 
Germanic  legends  (the  gold  thirst,  the  fall  of  Asen, 
to  which  may  be  added  the  admittance  of  Lock  into 
the  Asenbund,  death  of  Baldur,  and  other  similar 
things),  then  JSgyptian  legends,  as  also  those  of  th« 
Xegroes^  of  the  polar  nations,  of  the  Iroquois,  of 
the  Mexicans,  &c,,  &c."  In  conclusion,  there  is  a 
treatise  on  the  dominion  of  the  demons,  the  origin 
of  sorcery  and  idolatry,  concerning  woman  and  her 
place  in  heathendom,  the  restoration  to  pardon  if 
the  first  men.  In  a  shorter  method,  Delitzsch  gives 
an  account  of  the  myths  in  relation  to  the  fall,  p. 
169,  KsoBF.L,  p.  40. — 2.  Exegetical  understanding 
of  the  Jewish  and  the  Christian  theology.  "  It  was 
a  universally  prevaiUng  opinion  among  the  Jews 
that  Satan  was  active  in  the  temptation  of  the  first 
men.  This  is  found  in  Philo,  and  in  the  '  Book  of 
Wisdom,'  ch.  ii.  24 :  '  through  envy  of  the  devi; 
came   sin  mto  the  world.'     In  later  Jewish  writin(!< 


244 


QENESIS.  OR  THE  FIRST   BOOK    OF   MOSKS 


Pararaael,   the   head   of    the   evil   spirit-",  is   called 
^;"1Sl~n  fn:n ,  the  old  serpent,  because  he  tempted 

Eto  in  the  form  of  a  serpent,  or  IL'n:  (the  serpent) 
alone  (compare  the  places  in  Eisknmenger,  '  Reve- 
ation  of  Judaism,'  i.  p.  822)."  Hesgstexberg, 
'■  Christology,"  i.  p.  7.  It  must  nevertheless  be  ob- 
derved,  that  even  among  the  Jews  there  had  alre;idy 
come  m  a  iwofnld  conception  of  this  history  of  the 
temptation.  Philo  {De  Mundi  Opijicio)  saw  in  the 
serpent  an  allegory  of  the  evil  lust  (^Soi-ri).  In  the 
same  manner  does  Maimonides  interpret  the  place 
allegorically  ;  whilst  Josephus  understands  the 
speaking  of  the  serpent  as  a  proper  speaking,  and 
other  Jews  :igain  are  inclined  to  see  in  the  serpent 
an  apparent  form  merely  of  Satan  himself  Abar- 
banel  and  others  connect  a  directly  seductive  ad- 
dress of  Satan  to  the  woman  with  the  fact  of  his 
winding  himself  about  the  tree,  and  tasting  of  its 
fruit.  Cyril  of  Alexandria  supposes  the  serpent  to 
have  been  only  an  assumed  outward  appearance  of 
Satan,  whilst  Basil,  Chrysostom,  Augustine,  and,  in 
general,  the  later  fathers,  regard  Satan  as  having 
served  himself"  of  the  serpent,  and  spoken  througli 
him.  The  inclination  of  the  Alexandrians  to  an 
allegorizing  interpretation  continues  in  a  progressive 
measure,  in  the  school  of  the  Gnostics,  namely, 
among  the  Ophites  (see  Muller,  "  History  of  Cos- 
mology," p.  190),  and  in  like  manner  in  the  inter- 
pretations of  the  later  mystics  and  theosophists. 
According  to  Grotius,  Moses  Ibund  the  narration 
before  us  in  the  form  of  an  ancient  pc«m.  Clericus 
is  inclined  to  agrt-e  with  those  who  hold  that  the 
serpent  di>l  not  actually  speak,  bvit  only  eat  of  the 
fruit  before  the  eyes  of  Eve,  and  that  with  this  was 
connected  the  temptation  of  Satan  (as  Abarbanel 
maintains) ;  but  it  appears  to  him  that  in  re  obscura 
tutissima  ingenun  i(f7ioranti(e  confessio.  Concerning 
the  modern  views,  an  account  is  given  by  the  author 
of  the  article  "  Sin,"  in  Herzog's  "  Real  Encyclope- 
die,"  as  follows:  The  tempter  is  the  devil  (John 
viii.  44 ;  Rev.  xii.  9  ;  Book  of  Wisdom,  ii.  24),  who 
used  the  serpent  as  his  instrument  (2  Cor.  xi  S) ; 
the  serpent  is,  therefore,  neither  alone  active  as 
such  (T.  Miiller,  Schenkel),  nor  is  he  an  incorpora- 
tion of  Satan  (Gerhardt,  Philippi),  nor  the  mere 
emblem  of  the  cosmical  principle  (Martenseu).  The 
influence  of  Satan  upon  men  was  by  way  of  dialogue, 
wheieiu  the  peculiar  nature  of  the  serpent  was  taken 
advantage  of  and  with  which  his  alluring  motions 
may  have  cooperated  (Hengstcnberg,  Thomasius, 
Deiitzsch,  Ebrard),  not  a  mere  physical  influence  in 
that  the  unrecognized  voice  of  Satan  like  a  vision- 
reflection  passed  over  upon  the  serpent  (in  which 
case  'he  speaking  serpent  would  have  been  merely  a 
syjnbolical  figure),  nor  something  at  the  time  unob- 
served by  the  first  formed  men,  but  afterwards,  in 
the  later  recollections  ol  the  tradition,  taken  for 
Satanic  influence  (liofmann).  The  tree  of  knowledge 
of  good  and  evil  is  neither  a  poison-tree  (Reinhard, 
Doderlein,  Morns)  nor  otherwise  a  tree  of  knowledge 
of  good  and  evil  in  such  special  sense  that  the 
cousequences  of  the  enjoyment  must  have  been  an 
intoxication,  a  disturbance  of  the  pure  c(|uilibrium 
in  the  harmony  of  the  first  man  (Lange),  nor  a 
mystical  tree  whose  fruit,  for  the  one  who  enjoys  it, 
bi  the  reception  of  evil  into  his  being,  and  therewith 
the  knowledf,'e  of  good  and  evil  (Martcnaen),  nor  an 
emblem  of  the  wtnld  darkened  to  the  perdition  of 
death,  in  its  false  influence  upon  man  (Schenkel), 
but — an    ordinary  tree,  which   had   't«   significance 


only  through  the  command  of  God."  In  this  dry 
idealless  positivism  must  such  an  undersfandina 
come  to  its  stop.  We  niust,  however,  distiiiguieh 
at  present  three  or  four  principal  views:  1.  Tha 
traditional,  orthodox,  pojiular  representation,  an 
cording  to  which  the  serpent,  under  the  influence  of 
Satan,  Uterally  spoke,  or  Satan,  in  fact,  in  the 
appearance  of  the  serpent-form.  2.  The  Gnoetie 
allegorii.-al,  farlher  developed  into  the  mythical 
allegoric,  and,  in  fact,  at  one  time  in  a  sense  akir  A 
Ophitism  (the  view  of  Hegel,  according  to  DEitTiSCH, 
p.  171),  and  again,  in  a  more  cburehly  and  ethiial 
sense.  3.  The  connection  of  the  definite  dialectical 
speaking  of  Satan  with  corresponding  motions  of  the 
serpent,  such  as  its  eating  the  fruit.  4.  An  influence 
of  Satan,  exemplified  in  acts  of  the  serpent,  inca- 
pable of  being  farther  defined,  and  thus  becoming 
a  dialogue  tlirough  the  visionary  or  ecstatic  condi- 
tion of  the  woman.  This  is  our  view  (Dogmatic,  p 
439),  for  the  understanding  of  which  there  must  b* 
previously  an  insight  into  the  essential  nature  of  thii 
visionary  state  of  soul.  In  respect  to  the  desigl 
of  our  narration,  there  are,  in  like  manner,  various 
vie"s  presented.  According  to  Berger  ("  PraC' 
tical  introduetion  to  the  Old  Testament,  continued 
from  Augusti  "),  who  is  disposed  to  see  here,  nol 
the  history  of  the  first  men  generally,  but  only  thai 
of  an  ancestor  of  the  Abrahamitic  race  (a  hereditary 
legend,  in  fact,  of  the  family  of  Abraham,  which  pre- 
supposes an  already  previous  longer  existence  of 
humanity ;  Kains,  Ackerbau,  Stadtbau),  the  most 
usual  decision  in  respect  to  the  aim  of  our  narration 
is  that  which  regards  it  as  containing  a  doctiint  of 
the  origin  of  evil.  As  a  modification  of  this  view, 
however.  Pott,  sets  forth  the  proposition  that  its  ami 
is  to  represent  the  transition  from  the  golden  to  the 
silver  age.  For  the  old  narrator  this  is  much  too 
general  a  view.  If  he  intended,  which  is  the  most 
likely,  something  more  than  narrating  merely  for  the 
sake  of  the  story, — in  other  words,  if  he  meant  also 
to  teach  us  something  along  with  it,  then  his  purpose 
could  have  been  nothing  else  than  to  show  how  man 
may  have  been  led  into  transgression,  und  what 
consequences  it  must  have  had  (i.  p.  55).  According 
to  the  Jerusalem  Targum,  Eichborn,  and  Paulus 
the  design  of  our  narration  was  to  paint  the  loss  of 
the  golden  age,  whilst  Von  Bolden,  Hegel,  Knobel 
and  others,  in  exact  accordance  with  the  Gnostic 
Ophites,  would  represent  it  as  an  advance  (an  ad- 
vance, indeed,  attended  by  calamities)  from  the  siata 
of  savage  beastUness.  The  representation  clearly 
presents  itself  as  the  religious  symbolical  primeval 
history  of  humanity,  holding  the  key  of  all  history 
that  follows  it,  according  to  the  contrast  of  the 
fall  and  the  resurrection,  or  of  sin  and  death,  aa 
also  redemption  and  renovation,  whilst  it  gives  the 
ground  for  the  unveiling  of  the  demon  and  angel- 
world,  as  the  appointed  means  for  introducing  the 
deepest  understanding  of  the  history  of  the  kingdom 
of  God.  According  to  its  most  peculiar  key-note, 
it  is  a  representation  of  the  beginning  of  the  king- 
dom of  grace.  For  a  catalogue  ot  the  modem 
literature  in  respect  to  the  different  interpretation! 
of  the  fall,  see  Bretschneider,  "  Systematic  Devel 
opment,"  n.  p.  620. 

2.  77(«  Probation-Tree,  the  Probation  a  -  (A* 
Temptation.  "  The  Rabbins  and  Mohammedans  un 
derstood  by  the  probation-tree,  the  vine ;  the  Gre 
cian  church  fathers  understood  it  of  the  fig-tree; 
the  Latins,  in  the  first  place,  ol'  the  apple.  The  tre< 
horn  plays  the  same  part  in  the  Zendavesta.     Tlw 


CHAP.  III.   1-24. 


241 


I 


Hindoos  ppcak  of  a  knowledge  and  creation  tree, 
the  Tibetans  of  a  sweet,  wliiti^li  herb,  or  marrow, 
from  the  enjoyment  of  which  originated  the  feeling 
of  shame,  and  the  custom  of  wearing  clothes."  Von 
Bohlen.  We  have  elsewhere  alluded  to  tlie  analogy 
between  the  falling  into  sin  of  the  second  ancestor 
Noah,  "ho  bec;ime  intoxicated  by  the  fruit  of  the 
Tine,  and  in  consequence  thereof  lay  in  ids  naked- 
ness, and  the  falling  into  .sin  of  the  priiEiitive  ances- 
tor who  became  aware  of  his  nakedness  after  eating 
of  the  forbidden  fruit.  This  analogy  does  not  justify 
us  in  concluding  that  it  was  the  vine,  but  some  other 
fruit,  perhaps,  whose  effect,  for  tl>e  first  men,  was 
too  strong,  being  of  an  intoxicating  or  disturldng 
nature.  If  we  do  not  find  in  that  unknown  fruit 
some  immanent  ground  of  the  divine  command,  it  is 
clear  that  we  must  adopt  the  idea  of  a  purely  arbi- 
trary ordinance.  Nature  itself  is,  indeed,  and  in  the 
most  general  sense,  a  tree  of  probation  for  man ; 
this  pecuharity  of  it  has  always  had  its  special  types, 
and  there  are  vet  various  probation  trees  for  different 
nations—such  as  opium,  hashiseh,  the  coco  plant, 
etc.  So  Beyer,  in  his  sermon  on  the  History  of  the 
Primitive  World  (p.  90),  takes  tlie  contrast  between 
the  tree  of  life  and  the  tree  of  probation  to  consist 
in  this,  that  the  first,  although  it  had  not  the  power 
to  make  men  ever  healthy  and  young,  possessed, 
nevertheless,  a  heiling  and  strengthening  efficiency 
( inalogous  to  similar  medicine  trees),  whilst  the  pro- 
bation-tree was,  in  these  respects,  the  opposite.  He 
supposes  it,  indeed,  without  any  ground,  to  have 
been  a  poison-tree ; — without  any  ground,  we  say, 
for  the  human  race  is  not  poisoned  corporeally,  but 
distempered  and  disordered  physically  through  an 
ethical  consequence  of  its  effects.  Besides  this,  the 
probation- tree  is  distinguished  from  the  serpent,  as 
the  probation  from  the  temptation.  The  probation 
is  from  God,  as  the  temptation  is  from  the  evil 
one.  Tlie  prol:>ation,  along  with  the  demand  for 
watchfulness,  presents  an  alternative  for  the  good. 
The  temptation  increases  the  danger  of  the  alterna- 
tive with  an  instigation  to  the  evil.  The  probation 
has  in  view  that  man  should  be  on  his  guard  ;  it  is 
intended  to  lay  the  ground  of  his  normal  develop- 
ment. The  temptation  has  in  view  the  fall  of  man ; 
its  purpose  is  to  entice  him  into  an  abnormal  devel- 
opment, or  rather,  entanglement.  Since  the  time 
that  sin  is  in  the  world,  has  each  probation  also  in 
itself  the  force  of  a  temptation,  because  there  is 
added  to  it  the  enticement  to  sin  on  the  part  of  the 
devil,  the  world,  and  one's  own  peculiar  evil  lusts.  In 
this  sense  of  probation  can  it  be  said  God  tempted 
Abraham.  And  just  on  this  account  is  it  that  the  sins 
of  a  man  already  perpetrated  become  for  him  a  tempt- 
ation to  future  crimes  ;  therefore  do  we  pray  :  Lead 
us  not  into  temptation.  Moreover,  the  liereditary 
*sm  is  itself  one  great  universal  temptation,  which 
lies  as  a  load  upon  the  human  race.  From  all  this 
it  follows  that  the  temptation  which  was  added  to 
the  first  probation  of  man  came  not  from  God,  nei- 
ther from  any  physical  creature,  and  just  as  Uttle 
from  anything  withiu  the  soul  of  innocent  man,  but 
solely  from  a  malignant  spirit.  In  this  fact,  how- 
ever, lie  two  consequential  inferences :  the  first  that 
{here  are  apiriis  besides  men  endowed  with  reason  (the 
Kigel  world),  the  second  that  in  this  spirit-world  there 
must  have  been  already  a  fall  preceding  that  of  man. 

3.  The  Serpfnt  and  Satan.  The  former  has 
bjen  thus  described  :  '■  The  serpent,  a  beast  like  to 
an  embodied  thunderbolt  that  has  had  its  origin  in 
the  deepest  night,  parti-colored,  painted  like  fire,  as 


black  tind  dark  as  n  j^ht,  its  eyes  like  glowing  sparky 
its  tongue  bhick.  yet  cloven  like  a  flame,  its  jaws  t 
cliasm  of  the  unknown,  its  teeth  fountains  of  \  enoni 
the  sound  of  its  mouth  a  hiss.  Add  to  this  th« 
strange  and  wonderful  motion,  ever  striving  like  a 
flash  to  quiver,  and  like  an  arrow  to  flee,  were  it  not 
hindered  by  its  bodily  organizati(jn.  It  appears 
among  the  beasts  like  a  condemned  and  fallen  angel , 
in  the  heathen  world  of  false  gods,  it  hath  lound 
and  still  finds,  ever,  awe  and  adoration  ;  its  subtlety 
has  become  a  byword,  its  n.ime  a  naming  of  Satan, 
whilst  the  popular  feeling,  even  now,  as  in  all  times 
past,  connects  a  ctirse  and  an  exorcism  with  its  ap- 
pearance." F.  A.  KRU.MMACHKR,  "  Paragra])hs  for  the 
Holy  Histtiry  "  (p.  65).  In  this  splendid  painting  there 
is  left  out  the  brutal  clumsiness  and  obtuseness  of  the 
serpent  which  stand  in  such  remarkable  contrast 
witli  its  mobility  and  its  guile.  (See  R.  S-vell,  "  Phi- 
losophiciU  Observations  of  Nature,"  Dresden,  1839.) 
ReSfiecting  the  presence  and  the  siejniiicatice  of  poi.ton 
in  nature.  "There  are,  in  inorganic  n^iture,  a  class 
of  substances  which  destroy  life,  not  through  any 
mechanical  injury  and  rending,  but  rather  by  insinu- 
ating themselves  smoothly  and  gently  into  the  or- 
gans of  the  living  thing  ; — thus  forcing  their  way  in 
with  a  subtle  atid  malignant  power,  they  invade  the 
life  in  its  most  interior  and  invisible  laboratories, 
throwing  into  disorder  all  their  functions,  and  there- 
by bringing  in  sickness  and  most  painful  death. 
And  so,  too,  are  there  beasts  that  iiefer  attack  theii 
foe  with  plain  and  open  weapcuis,  killiug  the  organs 
by  mechatdcally  breaking  them  up  ;  but,  on  the  other 
hand,  with  weapons  concealed,  underhaml,  sly-ilart- 
ing,  and  apparently  weak,  seem  to  inflict  oidy  a 
slight  injury  upon  their  foe,  and,  in  fact,  to  be  only 
playing  with  him,  whilst,  at  the  same  time,  through 
this  insignificant  hurt  introducmg  a  horrible  |)o\ver 
of  destruction,  ever  inwardly  growing,  until  finally 
it  breaks  out  in  tormenting  sickness,  and  ends  in  r 
wretched  death.  These  beings  and  products  of  na 
ture  which  thus  destroy  life,  not  mediately  throug-i 
an  outer  breaking  of  its  parts  and  organs,  but  by  a 
hostile  effect  upon  the  very  life  functions,  and 
which,  consequently,  must  po.ssess  an  enmity  directly 
aiming  at  the  life  itself, — we  denote  by  the  name  of 
jDO«o7io««." — "  Schubert  has  well  remarked,  that 
the  poisonous  beasts  are  beings  that  appear  to  be 
placed  ambiguously  and  doubtfully  between  two 
•otherwise  quite  distinct  classes,  each  of  which,  in 
their  own  sphere,  present  a  distinct,  perfect,  and  free 
individuality.  In  such  middle  beings  there  neces- 
sarily lies  a  striving  for  a  higher  form,  though  ever 
cleaving  to  the  lower.  Thus  shows  itself  in  them, 
often,  an  aberration  from  an  otherwise  soimd  natu- 
ral tendency,  whilst  their  very  enjoyment  is,  for  the 
most  part,  attended  with  pain  and  disgust.  On  their 
bodily  side  they  exhibit  a  nature,  ever,  in  some  re- 
spects, infirm  and  sickly,  and  never  rightly  attaining 
to  repose." — "  It  is  not  to  be  wondered  at,  there- 
fore, that  in  the  collected  organism  of  nature,  as  well 
as  in  individual  creatures,  there  comes  in,  at  tiie  tran- 
sition point,  an  infirm,  ambiguous  organization,  inter- 
penetrated by  evil  fluids,  which  are  able  to  inocu- 
late other  creatures  with  the  malady  of  theii-  own 
confusion  and  disorder.  And  this  i«  nothing  else, 
than  poison.  Since  each  poison  is  a  sensible  sub- 
stance, or  so  presented,  which  has  become  an  origi' 
nal  cause  of  disease."  Under  this  point  of  view  th< 
author  now  treats  of  arsenic,  of  meicury,  of  prussit 
acid,  of  spiders,  and  of  snakes.  "All  poisonous  ani 
nials   carry  with  them   a  sluggish,   and  appsrcntli 


^46 


GEN'ESIS,  OR   THE  FIRST  BOCK   OV   MOSES. 


loathing  life.  The  most  of  them  seldom  or  never 
jet  themselves  in  motion  towards  the  object  of  their 
passion,  although  there  is  no  failure  in  them,  either 
of  strength  or  swiftness,  when  they  let  out  upon 
Jieir  prey.  This  strong  contrast  of  sluggish  rest  and 
angry  vehemence,  produces  upon  us  tlie  impression 
of  some  irreconcilable  bitbrmity  in  their  nature. 
They  are  lurking  beasts,  lying  in  the  darkest  and 
most  unclean  recess.  Along  with  this  they  seem 
lispeeially  to  love  the  damp  and  nioukly  place  where 
ieath  riots.  Tims,  for  example,  do  the  rattlesnakes 
love  to  lay  themselves  Ijehind  some  foul  stump, 
whilst  others  seek  the  old  mouldy  wall,  or  the  pile 
of  ruins,  or  the  foul  dusty  comer.  It  is  worth  re- 
marking that  almost  all  of  them  have  for  the  lower 
organization  of  the  belly  a  greatly  disproportioned 
extension,  whilst,  on  the  other  hand,  the  breast  and 
heart,  or  the  organs  that  correspoud  to  these,  are 
shrivelled  and  contracted.  In  the  most  dangerous 
and  most  poisonous  among  them,  the  last  trace  of 
any  interior  breast  formation  has  disappeared,  whilst 
they  show  not  the  least  rudiments  of  any  shoulder 
bones.  We  see  them  dart  with  fury  upon  their 
prey,  then  laboring  under  it  with  infinite  pain  and 
distress,  whilst  for  each  gorging  they  pay  with  fee- 
bleness and  torpidity.  In  this  condition  they  gaze 
around  them  stupid  and  blear-eyed,  whilst  they  suffer 
themselves  to  be  killed  with  sticks  without  making 
any  defence." — "  These  giant  serpents,  the  crocodiles 
and  the  alligators,  have  generally,  and  in  an  extraor- 
dinary degree,  the  look  of  a  former  world.  They  are 
the  Titans  that,  under  the  dominion  of  the  new  cre- 
ated race  of  gods,  are  thrust  down  into  the  deep, 
and  into  darkness,  whence  many  a  lin)e  still  there 
spits  forth  the  fire  of  their  rage.  The  croaking  of 
the  frogs,  the  grunting  of  the  toads,  the  shrill  sharp 
piping  of  the  lizard,  the  hiss  of  the  seipent,  give 
none  of  them  any  special  conception  of  the  emotions 
of  which  they  are  tlie  expression.  The  serpents  are 
without  doubt  the  most  wonderful,  and,  so  to  speak, 
the  most  like  fable,  of  any  beings  of  the  present  cre- 
ation." Next  follows  the  depicting  of  the  singular 
contrasts  in  the  nature  of  the  serpent :  its  rude  ele 
mentary  form  and  its  fine,  spiritual  expression,  its 
subtle  look,  which  never  carrifs  itself  out  in  action, 
its  enchantment  or  fascination  of  its  prey,  and  its 
capability  of  becoming  transported  whilst  itself  in  a 
state  of  fascination  and  torpidity  (p.  67,  etc.).  (See 
the  above  remarks  and  the  article  '•  Serpent,"  by' 
Winer,  Wdrterbuch  fur  dax  ChrisUiche  Volk. — 
Satan.  Between  the  two  contradictory  suppositions, 
one  of  which  is  that  our  text  recognizes  otdy  a  tempt- 
ation of  the  serpent,  but  not.  at  all,  of  any  evil 
spirit  expressing  itself  through  it,  and  the  other,  rep- 
resenting it  to  contain  a  full  Knowledge  of  Satan, 
lies  the  hypotla'Sts  that  corresponds  to  the  idea  of 
an  organic  unfolding  of  biblical  doctrine ;  it  is,  that 
we  have  here  the  first  germ  of  the  doctrine  of  Satan, 
as  we  also  have  before  us  the  first  germ  of  a  soteri- 
ological  Chrisiology — that  is,  of  a  Christ  of  salva- 
tion. Both  germs  are  throughout  placed  in  u  re- 
markable relation  to  each  other ;  the  destroyer  of 
the  serpent  is  announced  in  the  seed  of  woman. 
But  the  actual  cons-ious  knowledge,  wlii(;h  is  here 
expressed  in  a  symbolical  form,  consists  in  this,  that 
it  represents  the  serpent  as  a  malignant  spirit,  ciafiy, 
Ivin,.^,  and  rejoicing  in  miscliief,  who  shows  himself, 
and  will  continue  to  show  himself  the  foe  of  man 
and  the  foe  of  (ioil.  Concerning  the  farther  devel- 
opment of  the  doctrine  of  Satan,  see  the  cxcgetical 
anuotationB. 


i.  The  Temptation  of  Christ  in  the  Wildemcsi  u 
antetype  of  the  temptation  of  Adam  in  Para  iise. 

5.  The  Orhjin  of  Sin.  Our  text  gives  us  (ht 
ground  of  supposing,  in  the  first  place,  a  distinct  or* 
gin  of  sin,  in  opposition  to  the  system  which  would 
make  the  oiigin  of  sin  to  happen  concurrently  with 
the  initial  constitution  of  human  nature  itself.  It 
gives  IIS  occasion  to  distinguish  a  threefold  oiigin  of 
sin:  1.  The  cosmical-demonic :  2.  the  physiological 
genesis  of  sin  ;  S.  the  Adaniic-historical.  1.  Evident 
ly  is  the  first  human  sin  to  be  referred  back  to  a  pre- 
ceding demoniacal  temptation ;  therefore,  also,  to  i 
preceding  demoniacal  sin,  and  accordingly,  too,  to  an 
earlier  fall  in  the  spirit-world.  Nevertheless,  the 
essential  origin  of  sin  is  not  thereby  explained,  for 
there  comes  up  the  further  question :  how  sin  origin- 
ated in  the  spirit-world  ?  According  to  the  Apocry. ' 
phal  book.s,  the  essential  root  of  sin  is  mainly  pride,  " 
yTTfpTjtf'ai'ia,  which  is  always  an  assuming  of  a  false 
god,  that  is,  of  idolatry.  (This  is  expressed  some- 
what obscurely.  Wisdom  of  Sirach,  x.  15  :  i-pxh  imep- 
Tjaioi/ms  afxapria.  Book  of  Wi.=dom,  xiv.  12;  v.  27  : 
^PXV  TTopfflui  eiTii/uta  fl5w\wv.'~-Tj  yap  TUiv  avi^ivy.<Ai» 
flhojKttiv  hp'qUKiio.  iracTo?  ap\7]  KaKov  Kat  aiTia.  Ka'i 
TTfpat  fo-Tii'),  According  to  this  the  first  motive  to 
the  leading  astray,  through  temptation  or  seduction, 
was  envy  (Book  of  Wisdom,  ii.  24).  With  this  agrees 
also,  2.  the  psychological  origin  of  sin  as  our  text 
brings  it  before  us.  It  certainly  does  not  commit 
itself  to  the  crude,  elementary  representation,  that  the 
beginning  of  sin  is  to  be  explained  from  any  over 
balance  of  sensuality  or  materiality.  The  process  of 
sin's  development  proceeds  from  a  spiritiud  self 
disordering,  wherein  doubt,  together  with  self-exalta- 
tion, constitutes  the  ground-form  which  devtlopi 
itself  into  an  enviously  malignant  pride,  and  unbe 
lief,  that  it  may  become  complete  in  superstition  and 
sensual  concupiscence,  in  lawlessness  and  seduction. 
Concerning  the  ground-form  of  sin,  how  it  degener- 
ates from  the  demoniacal  into  the  bestial,  from  thu 
spiritual  self-exaltation  to  the  sensual  self-degrada- 
tion, see  Langk's  Vor/malik,  p.  437.  But  our  text, 
moreover,  3.  would  recognize  the  psycholoizical  com- 
pletion of  sin,  regarded  as  the  historical  beginning- 
of  the  same  in  the  human  world.  This  is  proved  by' 
the  continuation  of  the  first  sin  in  the  guilt-eon- 
scionsness  of  the  first  man,  by  his  self-deception  and 
self-hardening,  by  his  exculpations  and  liis  crimina- 
tions. Most  fully  is  it  shown  in  the  announcement 
of  the  conflict  between  the  seed  of  the  serpent  and 
the  seed  of  the  woman,  in  the  banishment  of  man 
from  Paradise,  and  in  the  fratricidal  mm  der  of  Cain, 
that  follow  so  soon  alter.  Confronted  by  the  sim. 
pie  greatness  and  clearness  of  our  tradition  of  the 
genesis  of  sin,  stand  tlie  most  diversely  varying 
views,  such  as  the  doctrine  of  the  pre-existent  ghost- 
ly fall  into  sin  (Plato,  Origen,  Schelling,  Stetfens, 
J.  Miilh-r),  of  the  pre-existent  corporeal  sinfulness 
(Rationalism,  R.  Rothe),  of  the  idealistic  origin  of 
the  conce])tion  of  sin  in  the  element  of  repentance 
(Schleiermacher),  or  in  the  element  of  the  advancing 
consciousness  (Hegel),  or  of  iis  monstrous  eosnii:ai 
ground  iu  nature  (Marlensen), — and  others  of  a  rtmi- 
lar  kind. 

(i.  Sill.  SinfubieKS — Original  Sin.  Our  histjry 
tells  us  plainly  that  sin  in  its  formal  relation  is,  bfr 
fore  all  things,  a  ti  ansgression  of  the  divine  com- 
mand ;  whilst  in  its  material  relation  it  is  a  woimdiue 
of  the  proper  personal  life,  even  unto  death,  and,  it 
consci|Ucnce  thereof,  a  hostile  tun' tig  away  froir 
(lod,  a  silf-eiitanglcment  in  the  love   if  self  and  o/ 


CHAPTER   III.   1-24. 


24'. 


•he  ytorld,  as  flowing  from  '.he  abuse  of  tlie  freedom 
of  the  will  to  an  apparent  freedom  which  degeneiatea 
Into  bondage.  That  sin,  after  it  becomes  fixed,  is 
especially  to  be  regarded  as  selfishness,  is  proiniiieiit- 
ly  taught  byZwingli;  see  Farrago,  "Animlaiionnm 
in  GeiiKsin  ex  ore  Zimir/li,"'  p.  56  :  habemux  jiiiiic 
pr^evaricaiionis  fmiiem^  (piKavriav  videlicet^  hoc  estnui 
fpniux  amorem.  The  signs  of  the  siiifuhiess  {status 
eorruptionis)  that  come  in  with  sin  ai'e  clearly  pre- 
sented in  our  account.  At  its  proper  focus  appears 
the  consciousness  of  guilt,  in  whicli,  at  the  same 
time  wiih  alienation  from  God,  there  becomes  fixed 
the  dependence  on  the  sinful  appetite.  The  essenliiil 
cause  is  the  vacuum  that  comes  into  the  soul,  the 
failing  of  life  in  the  spirit,  the  physically  unbridled 
and  ungoverned  behavior  whereby  the  predominance 
is  given  to  the  flesh  over  the  power  of  tlie  sjiirit. 
Out  of  the  permanence  of  a  sinfulness  which  contra- 
dicts the  idea  as  well  as  the  original  nature  of  man, 
there  comes  the  necessary  consequence  of  the  doe- 
trine  of  original  sin,  whose  point  of  gravity,  misap- 
prehended by  Pelagius,  lies  in  the  organic  unity  of 
humanity,  but  whose  limitation,  moreover,  misappre- 
hended by  Augustine,  lies  in  the  personal,  voluntary, 
human  individuahty.  On  the  one  side,  humanity  is 
no  more  an  atomistic  pile  of  spirit,  than  it  is  capable 
of  being  disintegrated  atomistieally  into  its  isolated 
sinnijigs.  And  so,  again,  on  tlie  other  side,  it  is  no 
more  a  tiiassa  in  the  general,  than  it  can  be  a  iinissn 
pcrditiunis.  The  whole  weight  of  the  organic  con- 
nection, as  it  appears  to  have  overwhelmed  the  born 
Cretin  (and  yet  not  wholly  so,  since  he  is  irrespon- 
sible according  to  the  measure  of  his  imbecility),  hath 
revealed  itself  in  the  tact,  that  the  burden  of  human 
guilt  has  fallen  on  the  sinless  Jesus.  The  whole  im- 
portance of  the  individual  freedom  of  choice  is,  in 
like  manner,  to  be  recognized  in  the  personal  posi- 
tion of  the  man  in  its  various  degrees  of  advance- 
ment from  the  lowest  step  of  the  human  gradation 
even  to  the  highest,  that  is,  the  holiness  of  Christ. 
Within  the  organic  connection,  which,  witli  its  his- 
torical curse,  winds  round  all,  there  still  remains 
room  for  the  contrast  between  good  and  evil  (Book 
of  Wisdom,  eh.  x.  1),  and  for  genealogies  of  blessing 
as  well  as  for  repeated  falls,  or  special  genealogies 
of  the  curse.  This  contrast  connects  itself  with  the 
contrast  of  human  conduct  in  guilt  consciousness  and 
in  shame.  Shame  and  the  consciousness  of  sin  draw 
men  towards  God,  just  as  they  also  draw  them  from 
liim.  On  this  it  depends  wliether  the  man,  through 
the  aid  of  the  gratia  prcevemens^  should  encourage 
himself  to  follow  the  drawings  of  God,  or  in  cowardly 
Bight  from  the  divine  penal  righteousness  should  give 
himself  up  to  an  unholy  repulsion. 

7.  The  First  Jwlgnient^  and^  in  the  same  time^  the 
First  Promise  of  Salvation.  It  must  be  observed, 
that  the  first  presented  judgment  of  (Jod  remains 
the  type  for  all  Ibllowmg  judgments.  The  holy 
Scripture  does  not  separate  in  an  abstract,  dogmati- 
cal m;umer,  between  the  rule  of  the  divine  righteous- 
ness and  that  of  the  divine  love  and  mercy.  The 
judgments  of  God  which  avail  for  the  separation  of 
the  lost,  are  ever  the  purifying  and  the  deliverance 
of  iht  elect.  For  tlie  judgments  of  God  are  separa- 
tions. Thus  here,  they  separate  between  the  seed 
of  the  serpent  and  the  seed  of  the  woman.  Farther 
»n,  there  is  a  separation  between  the  house  of  Noah 
and  the  first  lost  race.  Still  farther,  and  another 
takes  place  between  the  heathen  at  the  Babylonian 
tower-building,  and  Abraham  with  his  r.ace,  the  heirs 
■)f  tne  Messing.     Next  it  was  between  the  imbeliev- 


ing  Israelites  who  fell  in  the  desert,  and  the  preserve* 
remnant  which  came  into  the  possession  of  Canaan 
\  similar  crisis  is  made  by  the  Assyri;in  and  Baby 
Ionian  captiviiies.  The  highest  and  :e  deepest  crisii 
is  ju'eseuled  by  the  cross  of  Christ ;  ..  Is  the  division 
that  takes  phice  between  the  believing  and  the  unbe- 
lieving. The  last  is  that  wliieli  takes  |)lace  at  tin 
end  of  the  world  ;  it  is  the  judgment  that  divides  be- 
tween the  blessed  and  the  damned.  This,  then,  il 
the  ground-reason  why  the  divine  pi-oniises,  .ind  the 
beginnings  of  salvation,  break  Ibrth  from  the  sen- 
tences of  judgment.  Such  is  the  case  here  in  the 
sentences  pronounced  on  the  guilt  in  Paradise.  In 
the  very  front  stands  the  obscure  yet  ndghty  prom- 
ise of  the  so-called  protevangel.  Moreover,  the  pro* 
nunciation  of  judgment  against  the  woman  has  like- 
wise its  blessing  and  its  promise.  With  pain  shalt 
thou — bear  children  ;  this  curse  has  the  New  Testa- 
ment changed  into  a  blessing  (1  Tim.  ii.  15);  and  so 
it  is  with  her  dependence  upon  man  (F,ph.  v.  22). 
The  judgment  pronounced  on  Adam  burdened  the 
field  with  the  curse  of  thorns  and  thistles  ;  but  thorns 
and  thistles  are  the  progenitors  of  the  rose  and  of  the 
wonderful  cactus-flower.  The  primitive  sentence  of 
Adam  to  the  hard  labor  of  his  life's  calling  is  become 
a  blessing  to  the  human  race.  The  calling  and  the 
labor  become  the  ground-lbrms  for  the  education  of 
man  (Fs.  xc.  10).  And,  finally,  the  return  to  earth 
through  death  contains  not  only  a  juilgment,  but 
also,  in  the  judgment,  the  prospect  of  deliverance 
from  the  sufferings  of  the  earthly  sojourn  (2  Cor.  v. 
8 ;  Philip,  i.  23).  The  separation  of  man  from  the 
tree  of  Ufe,  by  means  of  the  cherubim,  prevented  him 
from  looking  backwards  to  the  lost  paradise;  it  im- 
pels him  to  look  forward,  and  to  aspire  to  the  new 
paradise  and  its  trees  of  life  (Rev.  xxii.  2).  The  ban- 
ishment from  Paradise  lays  the  foundation  for  the 
religion  of  the  future,  or,  as  it  has  been  called,  the 
theocratic  faith  in  God  of  pious  Jews  (Ileb.  xi.  8). 

The  protevangel,  moreover  (see  the  Exegetical  an- 
notations), contains  the  germ  of  all  later  Messianic 
prophecies ;  therefore  is  it  so  universal,  so  compre- 
hensive, so  dark,  and  yet  so  striking  and  distinct  in 
its  fundamental  features.  As  the  ground  outline  ot 
the  future  of  salvation,  it  denotes:  1.  The  religious 
ethical  strife  between  good  and  evil  in  the  world, 
and  the  sensible  presentation  of  this  strife  through 
natural  contrasts — the  serpent,  the  woman.  2.  The 
concrete  form  of  this  strife  and  its  gradual  gene- 
alogical unfoldings :  the  seed  of  the  serpent,  the  ' 
seed  of  the  evil  one,  and  the  children  of  evU ;  the 
seed  of  the  good  and  the  children  of  salvation.  3. 
The  decision  to  be  expected  :  the  wounding  of  the 
woman's  seed  in  the  heel,  that  is,  in  his  human 
capability  of  suffering,  and  its  connection  with  the 
earth,  the  treading  down,  or  the  destruction,  not  of 
the  serpent's  seed  merely,  but  of  the  serpent  him 
self,  and  that  too  in  his  head,  the  very  centre  of  hia 
life.  The  whole  is,  therefore,  the  prediction  of  an 
universal  conflict  for  salvation,  with  the  prospect  of 
victory.  From  this  basis  the  promise  proceeds  in 
ever-narrowing  circles,  until  it  passes  over  frotn  the 
general  seed  of  the  woman  to  the  ideal  seed,  and 
from  that  again  draws  out  in  ever-widening  circles, 
together  with  the  self-untblding  promi'^e  of  the  king- 
dom of  God.  Thereby,  too,  does  the  conception 
of  the  promise  assume  an  ever  deeper  and  richef 
form. 

1.  General  promise  of  salvation. 

n.  The  posterity  of  the  woman :   battle   9i:l 
vietorv.  ch.  iii.  15. 


248 


GENESIS,  Oli   THE  FIRST   BOOK   OK  MOSES. 


4.  Noah   and  his   race :    rest  and  Sabbath,  ' 
ch.  T.  29. 

e.  Shem  and  his  tabernacle,  Japliet  and  his 
enlargement:  the  name  of  God  and  the 
conquest  of  tlie  world,  ch.  ix.  26,  27. 

d  Abraham  and  his  race  :  the  race  of  bless- 
ing, the  promised  land,  the  blessing  of  the 
nations,  ch.  xii.  2,  7;  siii.  15,  16;  xv.  4 ; 
xvii.  2-5;  xviii.  10;  xxii.  15. 

«.  Isaac  and  his  descendants,  ch.  xv.  4  ;  xtU. 
19  ;  xxri.  3,  4. 

f.  Jacob.  His  blessing  and  his  dominion 
over  his  brother,  ch.  xxv.  23  ;   xxvii.  29. 

g    Judah    and   his   sceptre :    prince  in  war, 
prince  of  peace,  ch.  xUx.  8. 
S   Typical  promise  of  the  Messiah :  Israel  and 
the  sacerdotal  kingdom,  Exod.  xix.  6.     The 
star  out  of  Jacob,  Numb.  xxiv.  17. 
a.  The  typical  prophet,  Deut.  xviii.  6. 
4.  The  typical  Levite,  Deut.  xxxiii.  9-11. 
c.  The  typical  king,  2  Sam.  vii.  12. 
8.  The  transition  from   the  typical  to  the  ideal 

promise  of  the  Messiah  in  the  Psalms. 
4.  Ideal  promise  of  the  Messiah. 


The  glorious  appealing. 

a.  The  ideal  Messiah.    Hosea,  Joel,  Amos. 

b.  The  ideal  Messiah  as  prophet,  priest,  and 
king.     Isaiah,  Micah. 

e.  The  ideal  Messianic  prophecy  and  the  ideal 
prophet.     Jeremiah. 

d.  The  ideal  high  priest.     Ezekiel. 

e.  The  ideal  king.     Daniel. 


The  conflict.  The  Christ  and  the  Antichrist. 
Apocalyptic  forms  in  Obadiah,  Nahum,  Habakkuk, 
Zephaniah,  with  isolated  examples  in  all  the  proph- 
ets, especially  Isaiah,  Jeremiah,  Ezekiel,  Daniel. 


The  suffering  and  the  triumphant  Messiah,  Isaiah 
liii. ;  Dan.  ii. ;  ch.  vii.  9,  25,  26;  Zaeh.  ix.-xiv. 

8.  The  earthly  calling  of  the  woman,  and  its  sub- 
jective form  (see  Exegetical  annotations). 

9.  The  earthly  calling  of  the  man,  and  its  objec- 
tive form  (see  Exegetical  annotations). 

10.  The  nature  of  the  vanity  to  which  the  crea- 
tion was  made  subject  in  hope  lor  man's  sake  (Rom. 
Tiii.  18  ;  Langk's  Miscellaneous  Writings,  i,  p.  217  : 
Pelagianism  ;  Delitzsch,  p.  18ti).  Here,  however, 
we   must   disregard    the  theosopliic   extravagances, 

&187,  for  example,  such  sayings  as  that  of  Jacob 
iihme :  "  rage  hath  got  the  u|ipei-  liand  and  made 
war  upon  the  government  above."  Here  it  may  be 
remarked,  that  we  cannot,  in  a  purely  inUward  way, 
as  Delitzsch  and  Hofmanii  have  done,  make  a  distinc- 
tion between  (iod's  dwelling  in  heaven  and  on  earth 
(Delitzsch,  p.  177). 

11.  Death,  in  the  light  of  Paradise,  the  end  of 
pnnishnicnt ;  in  the  light  of  the  Gospel,  the  begin- 
ning of  redemption  (I  Cor.  xv.  55j.  It  must  be 
remarked  tliat  the  separate  jmlgments  upon  the 
wonjiin  and  the  njan  are,  at  the  same  time,  a  com- 
mon judgment  upon  both.  Delitzsch  finds  it  worthy 
of  note  that  the  divine  sentence  says  nothing  about 
the  immortality  of  tlie  soul.  '*  IJtit  tlie  whole  Scrip- 
ture,' he  says,  "  knows  nothing  of  any  immortality 
eroun  led  in  the  nature  of  the  soul  "  (p.  190),  there- 


fore  their  dona  s>iperadditn,    gifts   superadded    il 
Paradise !     See  to  the  contrary.  Acts  xvii.  28. 

12.  The  banishraeiit  from  Paradise  was  in  i 
special  sense  a  sending  foith  to  the  cultivation  of 
the  field  (see  the  Exegetical  explanations).  Th< 
divine  clothing  of  the  first  man.  The  doctrine  of 
Gratia,  prmreniens  (see  Lange's  "  Dogmatics "), 
The  clothing  of  man  referred  back  to  the  divine 
revelation  and  regulation.  And  yet  we  cannot,  on 
this  account,  say  with  Dehtzsch,  that  "a  pure  deligh 
in  the  beauty  of  the  divine-formed  human  figure  is 
now  no  more  possible ;  that  nakedness  is  full  of  sin 
and  tetiipting  to  sin."  If  this  is  so  then  all  pure 
interest  in  the  human  beauty  has  become  impos- 
sible. 

1 3.  The  cherubim.  See  the  Exegetical  explana- 
tions. 

14.  The  disclosure  of  a  spirit-world.  With  the 
consciousness  of  guilt  there  is  also  disclosed  to  the 
human  consciousness  the  demoniac  deep  of  its  being 
Man  has  entered  the  spirit-world,  he  has  partaken  of 
its  knowledge,  and  has  now  the  first  foreboding  look 
into  the  angel-world,  and  the  world  of  fallen  spirits 
("Dogmatics,"  p.  550).  In  this  place,  too,  the  Scrip- 
ture opens  up  to  us  a  glimpse  of  a  spirit-world 
created  before  man.  Especially  is  there  introduced 
the  doctrine  of  the  angels,  although  we  must  not 
regard  the  cherubim  as  personal  primarily,  but  only 
as  symbolical  angel-l'orms. 

1 5.  That  with  the  judgment  of  God  upon  man, 
that  is,  with  the  ceasing  of  the  paradisaical  covenant, 
God's  covenant  of  grace  begins,  is  perceived  with 
especial  clearness  by  Coeceius :  Summa  doctrhur  tie 
ftederc  et  textamento  dei^  1648.  Correctly  has  Zwin- 
gli  laid  stress  upon  the  idea,  that  the  promise  of 
salvation,  as  given  to  Adam  and  Eve,  carries  tis  back 
to  the  conclusion  that  even  up  to  them  there  extend 
ed  a  retroacting  power  of  redemption. 

16.  The  divine  appearings  in  Paradise  form  the 
point  of  commencement  for  all  theophauies  before 
Christ,  and,  as  such,  are  not  to  be  identified  with  the 
actual  incarnation  (or  man-becoming)  of  God  in 
Christ.  They  are,  however,  to  be  regarded,  perhaps, 
as  typical  pre-reprcsentations  of  the  same,  and  as 
having  had,  therefore,  in  the  idea  of  Christ,  their 
principle.  Compare  Kefl,  p.  56,  where,  however, 
the  vi-:ion-side  of  the  theophanies  does  not  appear 
to  be  properly  appreciated. 


HOMILETICAIi   AND   PEACTICAL. 

See  the  literature  of  which  a  catalogue  is  before 
given,  and  the  remarks,  Doctrinal  and  Ethical. 
Homilies  on  the  whole  section  under  the  general 
point  of  view :  Paradise  lost,  or  tiie  fall,  or  the 
origin  of  .sin  and  evi!,  or  the  solenm  begiiming  of 
human  history,  or  the  origin  of  tlie  earthly  order  of 
things,  or  the  first  disclosure  of  a  spirit-world  and 
the  connection  between  the  spirit-world  and  the 
Inmian,  or,  finally,  the  beginning  of  tlie  kingdom  of 
grace,  that  is,  the  gospel  — The  end  of  the  paradisa 
ieal  covenant,  the  beginning  of  the  covenant  of 
redemption.— The  beginning  of  the  revelation  01 
preventing  grace,  or  tlie  iinitia  ]>r<ri'muvs. — Tht 
first  history  of  sin  and  juilgmcnt,  .md,  at  the  sama 
time,  the  first  history  of  punishment  and  of  com- 
passion.— The  call  to  humanity:  onwards.  1.  The 
ideal  progress  (directed  towards  tlie  image  of  God 
in  the  obedience  of  life).  2.  The  false  progress  (vf 
shall   become    as    gods).     3.    The    health-bringing 


CHAPTER    III.    1-24. 


'ZM- 


progress  (on  the  field  and  in  death,  yet  still  towards 
the  redemption). — Religion  in  it-s  relations  to  the 
world-time  :  1.  A  very  ancient  reminiscence  (knowl- 
edge of  th<!  original  destiny,  and  a  knowledge  of 
sin  back  to  the  fall  and  beyond),  2.  A  religion  of 
the  present  as  made  clear  in  our  history  through 
God's  word.  8.  A  religion  of  the  future  in  a  special 
sense,  as  consisting  in  the  prospect  of  the  future 
salvation. — Particular  sections  and  verxes.  Vers. 
1-13  :  The  sm  and  the  guilt.  Vers.  1-fi  ;  The  i'all : 
a.  the  temptation  of  the  serpent ;  b  the  sinful  look- 
ing of  the  wife  ;  c.  the  seduction  of  the  man. — The 
threefold  origin  of  sin. — The  serpent  the  instrument 
and  the  form  of  the  devil's  temptation :  1.  The 
demoniac  subtlety  of  the  evil  one  in  its  beastly 
grounding.  2.  The  tempting  words ;  lying  perver- 
sions of  the  truth. — The  probation  and  the  tempta- 
tion.— The  murderer  from  the  beginning  (John  viii. 
44). — The  elements  of  the  temptation :  lies,  hate, 
death,  in  contrast  to  truth,  love,  and  Ufe. — The 
progress  of  sin's  development  from  the  first  evil 
doubt  to  the  completed  evil  act. — The  mongrel  du- 
plicity of  sin  as  it  perverts  truth  into  lies:  1.  The 
question  pious  in  form,  yet  so  evil  in  the  doubt 
implied.  2.  The  element  of  truth  and  the  lies  in 
the  promise :  ye  shall  be  as  gods. — How  sin  perverts 
the  human  relations  :  It  makes  out  of  tlie  obedient 
wile  a  directress  of  the  husband,  out  of  the  lielper  a 
temptress,  out  of  marriage  a  fountain  of  miscliief, 
out  of  the  man's  call  to  watchfulness  an  easy  cor- 
ruptibility, out  of  Paradise  itself  a  state  of  guilt. — 
Sin  as  seen  in  the  fall,  or  the  mournful  effects  of 
the  first  sin:  1.  The  guilt  and  the  guilt-eonscious- 
ness.  2.  The  divine  judgment  suspended  over  them 
and  the  punishment  inflicted. — The  features  of  the 
sinful  tendency  in  the  conduct  of  the  first  man  after 
the  fill! :  evil  terror,  blinding  loss  of  love,  &c. — The 
evil  conscience  and  its  feai'S. — The  ground-fVature 
in  the  calamity  of  human  sin  :  tlie  mingling  and 
confusion  of  sin  and  evil,  in  that,  1.  evil  is  made 
to  become  sin,  2.  sin  becomes  naked  evil ;  therefore 
the  redemption,  that  is,  the  separation  between  sin 
and  evil  (cross). — The  imperfect  confession,  which 
is,  nevertheless,  through  the  gi-ace  of  God,  a  turning 
back  towards  spiritual  health.  How  God's  compas- 
sion brings  the  first  man  to  the  knowledge  and  the 
confession. — God's  righteousness  in  his  first  judg- 
ment :  1 .  The  arraignment ;  2.  the  consequences 
of  the  judgment-deed ;  3.  the  appointment  of  pun- 
ishment according  to  the  guilt ;  4.  the  division  of 
the  one  common  judgment  into  its  separate  sen- 
tences.— The  revelation  of  God's  grace  in  his  judg- 
ment.— The  first  gospel:  1.  Tlie  root  of  all  the  Old 
Testament  promises  of  salvation ;  2.  of  the  New 
Testament  gospel  itself;  3.  of  the  history  of  the 
kingdom  of  God,  and  of  the  announcements  of  the 
end  of  the  world.  — The  sorrows  of  the  woman  in 
their  connection  with  sin  and  sinfulness  of  the 
woman. — The  sorrows  of  the  man  in  their  connec- 
tion with  the  sin  and  sinfulness  of  the  man. — The 
suffering  of  one  party,  a  suffering  also  of  the  other. 
— How  every  human  caUing  has  its  own  suecial 
burden,  or  its  conflict  with  its  own  special  curse. — 
The  blessing  in  the  curse. — The  Immiliation  of  the 
hmnan  race  the  pre-condition  of  its  exaltation. — 
The  loss  of  Paradise  a  sending  forth  into  the  world. 
— The  divine  preparation  of  man  for  his  stale  of 
exile. — The  looking  back  of  man  to  Paradise,  a 
aeholdiug  of  the  cherubim  and  i>f  the  flaming  sword 
of  an  indignant  righteousness. — With  the  separation 
from  the  outer  tree  of  life  the  protevangel  becomes 


the  germ  of  a  new  tree  of  life  for  them  aid  thei 
race. — The  prospect  of  the  first  man  in  tlu  futurt 
according  to  its  signification  for  m  :  1.  A  piospeol 
of  immeasurable  sorro",  and  yet,  2.  a  prospect  ot 
an  endless  hope. 

Starke  : — Ver.  1.  Luther  :  So  did  the  devil  draw 
and  tear  them  from  the  word  of  God.  As  long  as 
the  word  stood  in  tlirir  heart,  so  long  was  the  life 
and  the  prospect  of  its  continiiance. — Ver.  3.  Vul- 
gate :  Ne  forte  moriamini.  Were  this  the  true 
sense  of  the  words,  Eve  must  have  already  trcateo 
the  sentence  of  death  as  something  most  uncertain. 
— Ver.  4.  It  was  a  great  sin  that  Eve  turned  away 
from  God  and  his  word,  and  listened  to  the  devil ; 
but  it  was  a  nmch  greater  that  slie  fell  in  with  the 
devil,  who  gave  God  the  lie,  and  as  it  were  struck 
at  him  with  his  fists. — Ver.  5.  Satm  tl  e  first  author 
and  predecessor  of  Antichrist,  who  is  a  disputing 
adversary  and  exalieih  himself  above  all  that  is 
called  God  or  worshipped  (2  Tlie.-s.  ii.  4  ;  Dan.  xi. 
3ii). — -Behold  now,  in  the  midst  of  the  fair  Paradise 
there  appears  a  crafty  and  poisonous  serpent !  It 
is  here,  it  may  be  even  by  thy  side.  Be  on  thy 
guard  against  it  (Sirach  xxi.  2).  Unbelief  and 
doubt  of  God's  word  are  the  sins  by  which  llie  devil 
at  first  sought  to  cast  men  down  (Matt.  iv.  3)  Hast 
thou  already  obtaitied  the  victory  over  the  devil  ? 
be  not  too  secure. — The  word  of  the  Lord  is  truth, 
but  that  of  the  devil  is  lies. — Lange  :  The  conceits 
of  "  opened  eyes,"  and  of  some  strange  wisdom,  are 
the  snares  wheieby  Satan  especially  sc'-ks  to  stum- 
ble the  learned. — Ver  6.  Lust  of  the  flesli,  lust  of 
the  eye,  piidc.  The  garment  of  righteousness  and 
hoUness  was  put  off. — The  fig-leaves.  It  is  not  yet 
proved  that  they  were  fig-leavts  tli.t  Eve  gave  to 
her  husband.  The  Hebrew  word  denotes  twigs  as 
well  as  leaves. — Untimely  curiosity  brings  commonly 
great  sorrow  of  heart. — God  is  not  the  cause  of 
man's  fall. — The  guile  and  cozening  of  woman  can 
often  entice  the  strongest  men  (Jud.  -xvi.  15). — Man 
is  ever  se  'king  fig-leaves  to  hide  his  shame  and 
cover  his  sins,  but  they  are  ever  visible  to  the  all- 
seeing  eyes  of  God  (1  Sim.  xv.  15). — Ver.  8.  The 
interpreting  "  the  voice  of  God,"  of  the  thunder. — 
Parallel  of  the  Garden  of  Adam  and  the  Garden  of 
Christ:  1.  Adam's  shep  in  P.iradise  and  his  gain, 
the  wife;  Christ'»  diath-sleip  in  tlie  gaiden  of 
Joseph,  and  its  fruit  in  the  resurnction,  his  bride 
the  church.  2.  In  Paradise'  Adam  was  bound  with 
the  cords  of  the  devil  ;  in  Gethseinane  Christ  was 
bound,  to  free  the  human  race  frnm  their  imprison- 
ment. 3.  In  the  garden  of  Eden  sin  began ;  in 
another  garden  was  it  buried  in  Christ's  grave. — 
Ver.  9.  Lctiier:  Adam  and  Eve  are  ruined  in  them- 
selves, they  can  no  longer  help  themselves,  they  are 
forsaken  of  all  creatures  ;  the  reason  can  form  no 
other  judgment  than  that  there  is  no  help  for  them 
in  heaven  and  earth.  Yet  here,  from  this  very  ei- 
ample,  may  we  learn  that  God  will  help  though  we 
may  be  forsaken  of  all  creatures.  And  yet  He  give* 
such  help  only  for  his  Son's  sake,  whom  even  here 
He  has  promised  to  send  to  the  human  race,— (?od 
called  to  Adam.  Laxge  :  A  proof  of  the  prc-emi- 
nency  of  the  male  sex,  and,  therefore,  also,  of  the 
higher  obligation  which  Adam  had  laid  upon  him, 
not  to  follow  his  wife  into  evil,  but  rather  to  hold 
her  back, — Though  God  a  long  time  winks  at  the 
sinner,  and  keeps  silence  in  respect  to  his  sins,  yet 
at  the  right  time  does  He  let  him  hear  his  voice,  and 
seeks  to  awaken  him  out  of  his  sleep. — Ver.  J  3.  Sf 
it  ever  goes ;  disobedience  follows   unbelief  it    al 


•^50 


GENESIS,  OR  THE  i'lRST   BOOK   OF   MOSES. 


the  faculties  and  members  of  men ;  after  this  comes 
concealment,  exculpation,  and,  perh;ips,  apology  for 
sm;  filially,  man  complains  of  (iod  and  would  make 
him  the  cause  of  his  sins,  A  frightened  conscience 
tveT  mistakes  itself  the  worst  (Wisdom  of  Solomon 
xvii.  12).  Man  never,  God  always,  has  the  blame 
(Jer.  ii.  3.5). — Ver.  15.  Luther:  Christ  crushes  the 
serpeni's  head,  that  is,  his  kingdom  of  death,  sin,  and 
hell ;  tlie  devil  bites  him  in  the  heel,  that  is,  he  slays 
and  tortures  him  and  his  in  the  bodv  (Rom.  viii.  7). 
Since  the  woman  sinned  fir-t  (1  Tim.  ii.  14),  so  is 
she  also  here  named  first,  and  first  assured  ol'  the 
gospel.  Therefore  here,  also,  to  this  proud  aud 
mighty  foe,  and  for  his  greatest  ignominy  and 
shame,  there  is  opposed,  not  Adam  specially,  al- 
though he  is  not  excluded,  but,  iu  preference,  the 
weaker  vessel.  Such  a  piercing  of  the  heel  i.s  more 
largely  described  Psalm  xxii. ;  Isaiah  liii.  Among 
other  places  this  first  gospel  is  described  in  the  ex. 
Psalm  ;  also  in  Is.  xxvii.  1  ;  John  xiv.  30 ;  Col.  i. 
13,  14;  1  Tim.  ii.  6  ;  1  John  iii.  8  ;  Rev.  xii.  4,  5. — 
Ver.  16.  The  experience  here  described  was  that  of 
Rachel,  Thamar,  the  daughter-in-law  of  Eli,  and  the 
wife  of  PIdnehas  (1  Sam.  iv.  Ill,  20).  [The  question 
whether  Mary  was  born  without  pain  is  one  ihat  does 
not  pertain  to  our  salvation  ;  individuals  may  affirm 
whilst  otheis  deny  it.] — Ver.  19.  Since  human 
nature,  through  sin,  is  so  frail  and  pei  ishable,  it  is 
a  good  and  wise  act  of  God,  that  he  lets  the  separa- 
tion of  soul  and  hody  continue  for  so  long  a  time, 
even  to  the  reunion  and  resurrection  that  is  to 
endure. — It  is  a  great  consolation  for  women  in 
child-' 'earing  that  their  pains  before,  and  during, 
and  alter  the  birth,  are  laid  upon  thera  by  God.  He 
who  smites  can  also  heal  again  (Col.  iii.  18  ;  1  Pet. 
iii.  1).  Man,  fear  not  death,  but  keep  the  thought, 
rather,  that  it  is  ordained  by  the  Lord  of  all  licsh 
(Sirach  xli.  4). — Ver.  20.  In  view  of  the  death  in- 
curred,  the  woman  might  rather  have  been  called 
the  dead,  and  the  mother  of  the  dead.  Ilcr  hiiving 
been  called  by  Adam  havah  (Efe),  the  Ihunff  and  the 
mother  of  the  living,  is  grounded  on  the  foregoing 
promise  of  the  Messiah  (Mark  iii.  S.")). — It  is  a  con- 
solation for  the  poor  and  the  low,  that  God  clothed 
our  first  parents  with  skins. — As  often  as  thou 
puttest  off  thy  garments,  think  on  Jesus  Christ's  coat 
of  righteousness,  and  aspire  that  thou  mayest  be 
clothed  therewith  (Is.  Ixi.  lo  ;  Rev.  iii.  17,  18;  Ii(mi. 
xiii.  14). — [.Vdam  is  become  like  one  of  us  ;  here  is 
indicated  his  justification,  the  jnatUia  imputaia.'\ — 
Ver.  23.  The  puiushmeut  here  declared  was  also 
bencvolenily  intended ;  for  though  it  is  bittcT'  to 
man  to  obtain  his  food  from  the  labor  of  the  field, 
Btill  docs  this  labor,  while  it  supports  him,  contribute 
.to  the  promiition  of  his  health,  and  to  his  avoidance 
of  many  sins,  such  as  those  that  proce<*d  fi-oni  idle- 
ness.— Ver.  24.  Paradise  was  an  ini-ige  :  1.  Of  tlu' 
kingdom  of  grace ;  2.  of  the  kingdom  of  glory. 
The  tree  of  life  pre-eminently  lypifies  Christ. — Com- 
parisons betwcet:  Adam  and  Christ.  —  Agriculture 
is  holy. — O  miin,  wliat  art  thou  V  Earth,  and  again 
to  become  earth.  lii^thiiik  thee  oft  and  diligently 
of  thi.s :  so  shall  every  proud  thought  be  gime. 
The  earthly  joy  has  ceased,  yet  still  we  have  a  heav- 
enly. 

Valku.  llKKiiKKiiKii :  AliKjnalia  Dii:  Ye  shall 
not  die  at  all  ;  that  was  tlnr  first  lie  in  the  world ; 
the  devil  told  it;  therclbrc  Christ  rightly  calls  him 
«  liar  -iiid  a  iimrderer  from  the  beginning  (Jolni  viii. 
44). — "  I  was  afraid."  That  wax  the  first  lanunila- 
tlOD  in  tbo  world,  and  came  from  sin. — 0  how  often 


must  xe,  poor  men,  now  say  with  Eve,  the  serpen 
beguiled  me  ! 

ScnRooEa;  Every  creature  created  for  endlesfi 
perfectibility  is  also  exposed  to  corruption  (Job  iv 
18  ;  XV.  14).  Some  would  place  the  fall  of  angels  in 
ch.  i.,  between  ver  1  and  ver.  2,  since  they  suppose 
an  original  creation  in  ver.  1,  and,  as  a  consequence 
of  the  fall  of  the  spirits  in  the  same,  would  read  in- 
steail  of  the  words,  "  the  earth  mix  waste,"  etc.,  ver 
2,  ^*  the  earth  became  waste."  tfthcrs  look  for  the 
angel-fall  in  the  intimation  supposed  to  be  conveyed 
in  the  account  of  the  second  day's  work  by  the  omis- 
sion of  the  words,  "  And  God  saw  that  it  was  good." 
To  others  again,  by  reason  of  ch.  i.  31,  the  time  im- 
mediately after  the  completed  world-creation  seema 
more  suitable  for  this.  And  some  fathers,  again, 
bring  the  fall  of  the  evil  angels  into  connection  with 
the  temptation  of  man,  meainng  that  the  former  hap- 
pened by  means  of  the  latter  (eh.  iii.  14).  God  bears, 
with  inexpressible  long-suS'eriiig,  the  devil  and  hia 
kingdom,  because  to  him  the  good  and  right  of  the 
development,  even  in  its  per»ersion,  is  a  holy  thing 
The  good  is  not  to  be  forced.  God's  power  and  lovt 
bears  now  the  unfolding  of  the  creatmcly  life,  edu- 
cates it  freely  and  gradually. — Vers.  l-tl.  Hirhek: 
Eve  knew  not  yet  that  the  subtlety  of  the  serpent 
was  an  evil  subtlety ;  it  was  to  her  only  slire«dnes9 
and  cunning.  She  took  the  seipent  for  her  tutor. 
The  serpent  turns  it  all  round,  makes  the  piiohibitiou 
greater  than  the  gifts,  tir  allows  her  oidy  to  hear  the 
former.  The  sly  attack  of  Satan  is  directed  against 
the  spiritual  citadel  of  the  soul,  against  faith  in  God; 
since  %vith  faith  obedience  stands  or  falls,  JIatt.  iv. 
3  (Ps.  Ixxviii.  19),  The  lusts  follow  after  of  them, 
selves. — Vers.  6,  7.  Lutmer:  Unbelief  is  the  primi- 
tive cause  and  source  of  all  sin,  and  whenever  tha 
devil  can  succeed,  either  in  getting  away  the  word 
from  the  heart,  or  in  falsifying  it,  and  thus  bringing 
the  soul  to  unbelief,  he  can  easily  do  in  the  end  what 
he  jileases.  Such  subtlety  and  wickedness  follow  aU 
false  teachers,  who,  under  the  appearance  of  good, 
would  pluck  out  the  eyes  of  the  people  of  God,  blind- 
ing them  to  his  word,  or  painting  before  them  another 
god  who  has  no  existence.  Whenever,  thcrclbre, 
God's  word  is  changed  or  falsified,  then,  as  Moses 
says  in  his  song,  do  there  come  in  new  gods,  which 
our  tiitheis  never  reverenced.  He  would  have  man 
regard  his  service  to  God  as  servile  bondage,  in  or- 
der, by  deluding  him  with  the  phantom  of  his  own 
proper  sovereignty,  to  make  him  the  slave  of  shi,  and, 
iu  this  way,  like  himsell.  This  gives  us  a  glimpse, 
perhaps,  of  the  cause  of  Satan's  ruin.  Through  the 
desire  of  sovereignty  it  may  be  that  he  himself  be- 
came a  fallen  being. — Hambach:  The  learned  snap 
at  such  doubts  of  (iod's  word  as  the  cat  snajis  at  the 
mouse,  regarding  tlicm  iis  mo.st  excellent  dainties, 
wlicn,  in  fiict,  it  is  a  feeding  on  death.  Out  of  envy 
must  the  |)rohibition  have  flowed  ;  thus  would  he 
make  <;od  to  be  Satan  (Wisilom  of  Solomon  ii.  24), 
aud  himself  to  be  God,  Satan's  [uomise  begins  like 
God's  llneatening:  "in  the  day  ye  eat  therciif,"  etc. 
— Haco:  Man  alloweil  himself  to  fmcy  that  the  com- 
man  1  aiul  prohibition  of  (iiid  wcie  nut  the  rules  of 
good  ami  evil,  but  that  good  and  evil  njust  ha\c  thcil 
own  [irinciplcs  anil  licginniiigs,  and  so  he  lu'ts  aftei 
a  knowledge  of  these  laiicicd  principles,  that  he  may 
be  no  more  dependent  on  God's  revealed  will,  but 
only  on  himself  and  his  own  pro[ier  light  rather  than 
on  (iod.  Pride  has  overthrown  itself  (tliat  is,  Satan). 
Uis  words  invite  to  a  liilse  self-sufficiency,  and  to  a 
liold  independence;  lie  preaches  rebellion,  his  mos 


CHAP.    III.  1-24. 


251 


interior  being. — Herder:  Thoug'i  here  an  apple  l^iv, 
and  tut.  ^  the  death,  whilst  in  God's  hands  the  bal- 
ance hung  suspi'nded,  as  soon  as  it  came  to  subtle, 
casuisdeal  reasoaintr,  dowu  weigliod  the  apjile ;  the 
light  word  die  flew  up,  and  in  the  apple  ICve  saw 
uothiug  less  than  divinitv.  Xo  tree  in  all  tlie  garden 
round  had  a  lool;  so  lair  or  so  desirable  to  the  woman 
as  the  one  forbidden.  Now  is  hei  unlieliei  decided. 
— The  same:  7'o  lust  nfler.  To  have  the  soul  over- 
powered b»  the  senses,  to  be  allured  or  lascinated,  to 
bo  in  a  state  of  fluttering  or  throbbing  agitation.  No 
longer  in  thy  control ;  they  are  beyond  ;  the  soul  is 
off  to  the  other  side;  thou  w'llt.  thou  ninxt  awny  to 
thy  parted  self,  which  dwells  theie  in  the  beloved 
fruit.  Wherefore,  at  first,  an  inward  selfish  turning 
away  of  the  soul  from  that  divine  coulbrmity  which 
sustains  its  destination  to  a  higher  godlikene.ss. 
Pride  and  xelfsii^cletici/.  Of  this  inner  state  the 
origin  appears  as  unbehef  in  God's  word,  and.  there- 
by, as  an  erroneous  or  superstitious  belief  in  an  un- 
known being.  Desire  follows  the  tickling  of  the 
sense.  The  first  female  siimer  becomes,  after  Sa- 
tan's fashion,  the  first  temptress. — Krummaciier:  In 
the  first  sin  lie  concealed  the  three  cardinal  sins,  lust 
of  the  flesh,  lust  of  the  eye,  and  pride  (that  is,  of  un- 
righteous coveting  of  possession,  enjoyment,  and 
power. — (Concerning  the  time  when  tlie  fall  took 
place,  see  p.  47). — Ver.  7.  By  experience,  alas  !  did 
they  become  aware  that  what  they  had  lost  was  the 
good,  that  that  into  wljieh  they  had  fallen  was  the 
€vil. — They  would  have  become  lords,  like  God,  and 
now  they  are  no  longer  masters  even  of  tlieir  own 
bodies.  Man  fell  towards  evening.  At  this  season, 
in  later  times,  the  paschal  lambs  were  slain  as  types 
of  Christ  (Exod.  xii.  16).  Their  hiding  under  the  trees 
m  the  g.irden  stands  parallel  to  their  making  them- 
selves aprons.  What  the  one  was  in  tlie  small,  the 
same  was  the  other  in  the  greater,  account.  The  one 
betrays  their  ignorance  of  the  great  power  and  depth 
of  sin,  tlie  other  their  lost  knowledge  of  the  omnipo- 
tence and  omniscience  of  God  (Ps.  cxxxix. ;  Sirach 
xiT.  2;  Book  of  Wisdom  xvii.  10-13).  Both  are  a 
symbol  and  a  sign  of  their  falling  away,  and,  there- 
with, of  tlieir  shame.  Both,  moreover,  are  a  svmbol 
and  a  sign  of  their  divine  original,  and,  therewith, 
of  a  glimmering  hope  of  redemption  from  the  body 
of  death.  Satan  is  not  at  all  ashamed  of  himself; 
Satan  does  not  bide  himself  before  God. — Vers.  9-13. 
The  voice  of  God  still  reaches  the  sinner  (Ps.  cxxxix. 
7-13).  Adam  and  Eve  show  themselves  in  tlieir 
pure  sin-nakedness.  Dissatisfied  with  and  unjust 
towards  his  nearest  friend  and  towards  his  God, — 
they  who  before  had  been  his  joy  and  his  desire, ^so 
does  sinner  complain  of  sinner,  yea,  of  God  himself, 
on  account  of  his  free  ordaining  and  his  very  kind- 
ness (Lam.  iii.  3y  ;  Ps.  xviii.  27). — Luther  :  (Jod 
fiails  to  Adam,  since  to  him  alone  had  come  the  word 
of  God,  on  the  sixth  day,  not  to  eat  of  the  forbidden 
fruit.  As,  therefore,  he  alone  had  heard  the  com- 
mand of  God,  so  is  he  the  first  summoned  to  judg- 
ment. The  most  loving  gifts  of  God  (ch.  ii.  18,  20) 
become  an  occasion  to  the  sinner,  and  are  used  as 
weapons  against  the  giver.  Sin  loosens  all  bands, 
even  the  most  excellent  and  the  most  holy.  He  calls 
her  no  longer,  my  wife. — Vers.  14,  1.5.  Luther:  He 
calls  not  ujion  the  serpent;  he  asks  him  no  questions 
respecting  sins  that  are  past ;  there  is  nothing  of  this 
kind  to  bring  him  to  repentance ;  but  he  is  condemned 
on  the  spot.  (It  would  appear  from  this,  that  a  pre- 
vious fall  of  Satan  is  already  here  supposed.) — 
KanMHACHER:  Ai'ter  its  work  is  finished,  then  is  lust 


divested  of  its  garment  of  light,  then  does  it  appeM 
in  its  true  form  of  a  sneaking,  earth-eating  worm, 
ever  crawling  upon  its  belly.  He  shall  be  given  up 
(for  that  is  the  force  of  the  language  as  applied  tc 
Satan)  to  the  most  extreme  conteiufit,  to  the  deepest 
shatiic  ^md  degradation,  and  shall  become,  in  all  re- 
spects, like  a  serpent,  etc.,  until,  at  last,  lie  is  cas^ 
into  the  fiery  lake  There  is  a  ditlerenee  between  the 
fallen  man  and  the  fallen  angel ;  the  former  is  lyuigly 
seduced,  tt  e  latter  is  the  lying  seducer ;  the  one  be- 
comes evil  from  without;  the  other  is  tlie  author  of 
evil  from  himself.  The  fiend  has  struck  us  only  on 
the  heel ;  therefore  shall  his  head  be  crushed:  the 
woimds  which  he  infiicis  are  curable ;  the  wounds  in- 
flicted on  him  must  bring  him  unto  death. — Vers. 
16-19.  The  desire  becomes  a  burden.  Through 
pain  does  lust  revenge  itself  upon  the  senses;  and 
yet.  too,  immediately  on  these  pains  there  fillowa 
great  joy  (John  xvi.  21).  With  gentle  force  would 
the  wife  rule  and  mislead  the  man  to  sin.  There- 
fore is  she  cast  into  subjection,  into  a  state  of  con- 
stant dependence  upon  the  man.  The  field  upon  the 
small  scale  is  a  speaking  symbol  of  man's  earthly 
condition  on  the  greater.  Adam's  transgression  was 
a  breaking  of  the  whole  ten  commandments  taken 
together  (then  follows  the  maimer  in  which  this  is 
deduced,  p.  63). — Ver.  20.  Here,  as  earlier,  the  wife 
has  her  name  from  the  man.  In  a  similar  maimer 
does  the  wife,  at  the  present  day,  exchange  the  pater- 
nal name  for  that  of  the  man. — Luthek  :  It  is  the 
world,  moreover,  that  in  these  signs  of  wretchedness 
becomes  mad  and  foolish  ;  for  who  can  easily  tell 
how  much  of  care  and  expense  people  incur  on  ac- 
count of  clothing  ?  Were  the  self-made  and  fig-leaf 
aprons  a  figure  of  our  own  righteousness,  which  ex- 
poses more  than  it  covers  onr  nakedness,  so  are  the 
clothings  made  o(  skins  the  svmbols  of  the  right- 
eousness which  comes  through  the  hfe,  at;d  suffer 
ings,  and  death  of  the  Redeemer  and  Mediator  I  Is 
Ixi.  10  ;  Rev.  iii.  17,  18).  A  sharp  contrast  that  be 
tween  the  first  Adam  who  would,  robber  like,  demaml 
of  God,  and  the  second  Adam,  who  tliought  it  no 
robbery  to  be  like  God  (Phil.  ii.  6).  God  now  un- 
dertakes the  charge  of  the  garden.  Earlier  it  was 
to  be  guarded  i//  men  ;  now  it  is  to  be  guarded 
af/ainst  them, — 'There  came  the  day  of  salvation.  1 1 
opened  again  the  door  to  the  fair  Paradise. 

Gerl.ich  ;  The  immediate  cousi-quence  of  the 
fall  is  the  awaking  the  feeling  of  shame,  that  is,  the 
consciousness  that  now  the  spirit,  torn  away  from 
God,  can  no  more  have  power  over  the  flesh.  In 
this  feeling  of  shame  the  awakened  conscience  now 
clothes  itself;  it  is  the  fear  that  would  hide  from  God, 
who  now  appears  as  an  adversary.  The  devil,  whose 
corporeal  appearance  is  not  mentioned  in  the  Script- 
ure (and  which,  therefore,  m.ay  be  generally  said  to 
be  impossible), — what  constrained  liim  to  speak 
through  the  beast'?  It  (that  is,  the  serpent)  took 
advantage  of  man's  divinely  imparted  consciousness, 
that  he  was  destined  to  a  higher  godlikeness,  in 
which  he  should  attain  to  perfect  security  against 
every  temptation  ;  this  was  for  the  purpose  of  blind- 
ing him  by  a  deceptive  appearance,  giving  him  a 
false  glimpse  of  the  glory  of  this  godlikeness  in  the 
freedom  of  choice  (that  is,  an  apparent  freedom). 
The  origin  of  sin  lies,  therefore,  not  in  the  sensitiv 
ity,  as  this  history  shows,  but  in  the  spiritual  aspi 
ration  after  a  false  self-sufficiency,  independent  of 
God. 

AcijcsTiNE  :  After  they  were  fallen  out  of  the'j 
lordlv  state,  and  the  body  bad  now  received    'nu< 


2b2 


GENESIS,  OR   THE    FIRST    BOOK    OK    MOSES. 


itsi;lf  a  sickly  and  death-b<^avin^  coDCupiscence.  even 
then,  ill  ttie  midst  of  the  _  lishment,  tlie  rational 
Boul  gave  witness  to  its  noble  oniiin,  and  was  ashamed 
of  its  beastly  ineliniition.  Still,  behind  this  feeling 
of  shame,  it  evidently  seeks  to  hide  the  guilt  of  dis- 
obedience. The  first  sin  shows  itself  immediately  as 
the  mother  of  a  new  one.  Instead  of  acknowledging 
hie  guilt,  Adam  puts  it  upon  the  woman,  yea,  even 
npon  God  himself,  when  he  adds  the  words,  "  whom 
th.r:i  gavest  to  me  for  a  companion."  The  woman 
carries  it  on  in  the  same  way  of  sinful  exculpation. 
At  that  lime,  the  labor  of  the  field  afforded  the  sin- 
gle example  of  man's  outward  calling  upon  the  earth ; 
on  every  condition,  nevertheless,  on  every  calling,  on 
every  occupation  of  earth,  is  laid  the  curse,  that  is, 
great  necessity  and  tribulation,  great  vanity  and  dis- 
appointment in  the  most  painful  toil.  Since  that 
time,  moreover,  a  great  change  has  passed  upon  na- 
ture. The  death  of  the  body  is  the  visible  emblem 
and  type  of  the  everlwting  destruction.  It  is  the 
dark  curtain  hung  before  the  world  beyond,  and 
which,  to  the  unconverted  sinner,  covers  nothing  else 
than  iiopeless  misery. 

Lisco,  B.  1 :  It  is  no  less  Satanic  when  Satan  uses 
language  respecting  God's  word  and  revelation  simi- 
lar to  that  which  is  found  in  the  Holy  Scriptures. — 
Sin  from  sin. — In  place  of  wretched  lies,  man  ought 
to  confess  ;  in  place  of  sinful  exculpation  he  ought  the 
more  to  seek  forgiveness. — Calwer,  Handbook : 
Christ  the  serpent-crusher.  Ver.  19  :  Here,  too, 
again,  are  punishment  and  redemption.  Ver.  20 : 
Man  clothed  in  the  skins  of  slain  beasts  ;  how  solemn 
now  to  him  is  death  thus  contemplated  ! — As  in  ver. 
6,  the  beginning  of  prophecy,  so  in  ver.  21,  the  be- 
ginning of  sacrifice. — Comparison  of  the  three  first 
chapters  in  the  Bible  with  the  last. — Bonsen  :  [The 


true  tree  of  life  is  the  knowledge  of  liniitr, lions,  thai 
is,  in  t)ie  moral  government  of  the  natural  world,  eic. 
And  this  tree  would  grow  ever  more  in  ParaLlise  fV). 
The  linulation  of  the  law  (positive  lawi  lay  rather  in 
the  tree  of  knowledge.]  The  nature-side  of  the 
figure  is  the  great  historical  event  that  laid  waste 
eveiy  territory  of  the  e^irth,  «hich  liad  been  pre- 
viously blessed,  and  drove  out  the  inhabitants  to 
wander  forth  to  other  lands.  Every  word  must  b' 
taken  as  the  Indication  of  a  great  igneous  phenome- 
non in  nature.  Natural  science  lias  recognized  in 
those  regions  the  effects  of  such  an  old  volcanic 
power,  though  falling  in  the  historical  time.  The  old 
traditions  of  tlie  Bactains,  too,  seem  to  speak  of  the 
upheaving  of  the  mountains,  when  they  tell  us  that 
the  evil  spirit  of  their  fathers  made  tlie  lovely  cli- 
mate almost  if  not  wholly  uninhabitable  by  reason 
of  the  shuddering  cold. — MiCHow("The  Pihiiitive 
History  of  the  Human  Race,"  1S58)  :  The  lall. 
We  distinguish  three  degrees  ■  1.  The  preparation  ; 
2.  the  carrying  out ;  3.  the  nearest  effects. — Tadbk 
("  Sermon  on  Genesis,"  185.5):  Marriage.  1.  How  it 
was  establislied  in  a  stale  of  innocence ;  2.  what 
changes  it  underwent  in  consequence  oi  (he  fall  ;  3. 
how  it  is  again  resiored  by  Christ. — How  Adam  is 
the  type  and  an  antitype  of  Christ :  1.  Wherein  we 
see  the  type ;  :i.  wherein  the  antiiype. — The  history 
of  the  fall :  1.  How  exactly  it  re|ireseiils  the  way  sin 
takes  in  all  men  ;  2.  how  it  predicts,  moreover,  the 
way  thai  grace  takes  in  us. — W.  Hoffmann  ("  Voices 
of  the  Watchmen  in  the  Old  Testament,"  lS5<i) : 
The  primitive  word  of  the  divine  promise  (ver.  15). 
It  brings  us,  1.  curse  in  the  blessing:  2.  blessing  in 
the  curse.  [Curse  in  the  blessing  :  it  goes  through- 
out the  outward  and  the  inner  strife.  Blessing  in 
the  curse  :  the  restoration  of  Paradise.] 


SECOND    SECTION. 
Cain  and  Abel. — IJie  Cainiies. — The  ungodly  Worldtiness  of  the  First  Civilization. 


Chapter  IT.  1-26. 


1  And  Adam  knew  'Eve  his  wife,  and  she  conceived,  and  bare '  Cain  [the  gotten,  or  po»- 
•eaeion],   and  said,  I  have  gotten  a  man  from  the  Lord    [from,  or  with  the  God  of  the  future,  oi 

2  Jehovah].       And  again  ^she    bare    his    brother  Abel  [Habel,  the  perishable  ;  b::ri ,  vanishing  breath 

3  of  life].  And  Abel  was  a  keeper  of  sheep,  but  Cain  was  a  tiller  of  the  ground.  And 
in  process  of  time  it  came  to  pass  that  Cain  brouglit  [offered]  from  the  fruit  of  tlie  ground 

4  an  offering  [mjo]  unto  the  Lord.  And  Abel,  he  also  brouglit  of  the  firstlings  of  hia 
flock,  and  of  the  fat  thereof     And  the  Lord  had  respect'  [looked  in  mercy]  unto  Abel  and 

5  to  his  offering.     But  unto  Cain  and  to  his  olleriug  he  had  not  respect.     And  Cain  was 

6  very  wroth,  and  his  countenance   fell.     And  the  Lord  said   unto  Cain,  Why  art  thou 

7  wrotli?  and  why  is  thy  countenance  fallen?  If  thou  doest  well  slialt  thou  not  be 
accepted?*  [Langc  translates  more  correctly,  lifting  up  of  the  countenance.]  and  if  tliou  doe  St  not 
well,  sin  lieth  at  the  door  [likearavenousbeast  forprey].     And  uuto  thcc  shall   be  his  desire 

8  [dn'B  desire— sin  personiflcd  J,  and  tllOU  slialt  rulc  [(/u(  thou  sbalt  rule  ]  over  llilll.  And  Cain 
talked  '  with  Abel  his  brother  [repeating  God''s  words  hypocritically  or  mockingly  to  him.  't'his  is  adapted 
to  Lango's  translation,  Cain  told  it  to  his  brother.    See  Exegctical  notes]  ;      And    it    came  tr)    paSS    that 

9  when  they  were  in  the  field,  Ca'n  rose  up  against  his  brother,  and  slew  him.  And 
the  Lord  said  unto  Cain,  Wliere  is  Abel  lliy  brother?     And  he  said,  1  know  not 


CHAP.  IV.   1-26.  "iSSi 


10  am  I  my  brother's  keeper?     And  he  said,  What  hast  thou  done?     The  voice  of  thy 

11  brother's  blood'  [properly, blood-drops, plm-ai]  crieth  unto  me  from  the  grouud.     And  now  thou 

art    cursed    from    the    earth    [which  had  before  been  cursed,  ch.  iii.  17  ;  Bunsen  :  away  from  this  ground], 

2  which  hath  opened  her  mouth  to  receive  th_y  brother's  blood  from  thy  hand.      When 
thou  tillest  the  ground  it  shall  not  henceforth  yield  to  tiiee  her  strength  ;  a  fugitive  and 

a   vagabond    [tjT  rj  ,  frighlcned  and  driven  on,  shunned  and  abhorred]  shall    thou    be    in    tlie    earth. 
S    And  Cain  said  unto  the  Lord,  My  punishment  [Lange  renders  it  guilt,  which  is  certainly  nearer  th« 

ti  Hebrew  ^3"jJ  is  greater  than  I  can  bear.     Behold  thou  hast  driven  me  out  this  day  from 

llie  face  of  llie  earth  [from  the  open,  cleared,  inhabited  distiict  of  the  earth]  j  and  from  thv  faC6 
shall  I  be  hid;   and  I  shall  be  a  fugitive  and  a  vagabond  in  the  earth  ;   and  it  shall  come 

15  to  pass  that  every  one  that  findeth  me  shall  slay  me.  And  the  Lord  said  unto  him,  Tliere- 
fore  whosoever  sla3'eth  Cain,  vengeance   shall    be   taken  on  him  seven-fold.     And  the 

16  Lord  set  a  mark  upon  Cain,  lest  any  finding  him  should  kill  him.  And  Cain  went  out 
from  the  presence  of  the  Lord,  and  dwelt  in  the  land  of  Nod  [exile]  on  the  east  of  Eden. 

17  And  Cain  knew  his  wife,  and  she  conceived,  and  bare  Enoch  [Hanoch,  the  devoted,  initiated], 
and  he  builded  a  city,  and  called  the  name  of  the  city  after  the  name  of  his  son  Enoch. 

18  And  unto  Enoch  was  born  Irad  [city,  I^S,  Tl^S,  townsman,  or,  with  elision  of  one  5,  prince  of  a  city]  ; 
and  Irad  begat  Mehujael  [Filrst  and  Gesenius  :  nm:>  smitten  of  God;  questionable  whether  it  is  not 
rather,  purified,  formed  by  God]  :  and  Mahujael  [Hebrew,  ilahujiel]  begat  Methusael  [man  of  God,  great 
man  of  God,  tlB,    \B    for  ntUS,   and  bs]  :      and     MetllUSael     begat    Lamech    [strong  young  man; 

19  Gesenius].     And  Lamech  took  unto  him  two  wives:    the  name   of  the   one  was  Adah 

[ornament,  decoration,  elegant],  and  the  name  of  the  Other  was  Zlllah  [Gesenius;  shadow;   Fuerst: 

20  sounding,  song,  from  bbs  ;  or  player].      And  Adah  bare  Jabal  [Fuerst  :  rambler,  wanderer,  nomade,  from 

21  hz']  :  he  was  the  father  of  such  as  dwell  in  tents  and  of  such  as  have  cattle.  And  hia 
brother's  name  was  Jubal  [Fuerst:  one  triumphing,  harper,  from  b^^].     He  was  the  father  of 

22  all  such  as  handle  the  harp  and   the  organ.     And  Zillah,  she   also   bare  Tubal-Cain 

[Gesenius  :  smith,  mason,  or  lance-maker  ;  literally,  brass  of  kain,  that  is,  brass  weapons],  an  instructor  of 
every  artificer  '  [Lange  more  correctly  :  hammerer  or  polisher  of  all  cutting  instruments]    in    brass  and 

23  iron ;  and  the  sister  of  Tubal-Cain  was  Naamah  [loveliness,  the  lovely].  And  Lamech  said 
unto  his  wives : 

Adah  and  Zillah  hear  my  voice, 
Ye  wives  of  Lamech  hearken  unto  my  speech ; 
For  I  have  slain  a  man  to  my  wounding ; 
And  a  young  man,  to  my  hurt. 

24  If  Cain  shall  be  avenged  seven-fold, 

Truly  Lamech  seventy  and  seven-fold  [Bunsen :  seven  times  seventy], 

25  And  Adam  knew  his  wife  again,  and  she  bare  a  son,  and  called  his  name  Seth  [flxeil, 
compensation,  settled],  for  God  (Elohim),  said  she,  hath  appointed  me  another  seed  instead 

26  of  Abel  whom  Cain  slew.     And  to  Seth  also  was  there  born  a  son,  and  he  called  hia 

name  Enos  [man,  weak  man,  son  of  man].  Then  began  men  to  call  upon  [call  out,  proclaim]  the 
name  of  the  Lord  [the  name  Jehovah,  in  distinction  frouL  Elohim, though  not  accordingto  the  full  couceptioD 
of  the  name.    See  Exod.  vi.]. 

[>  Ver.  1. — For  remarks  on  '^p  H3p  and  rS ,  see  the  Exegetical,  and  marginal  note. — T.  L.] 
[*  Ver.  2. — nbb  CjOm  can  only  mean  a  second  bearing,  and  not  the  birth  of  a  twin. — T.  L.] 
[*  Ver.  4,— mj^l  would  have  been  better  rendered  looked  af,  with  bx  ;  with  '(12  or  b^TS,  it  has  just  the  contrary 
■ense,  looked  away  from.  Job  vii.  19  ei  al. — T.  L.] 

I*  Ver.  7.— nxtj ;  the  context  and  the  contrast  will  hardly  allow  any  other  sense  to  this  than  that  of  acceptance,  aa 
denoted  by  the  ?i/finsr  wp  the  countenance ;  see  the  Esegetical.  Vulgate,  recipies.  1rp"UJn  must,  refer  to  sin  personified 
u  masculine  by  the  participle  "::"1.  Comp.  Gen.  iii.  16,  where  the  same  word  denotes  subordination,  that  which  is 
ruled  over  ;  only  there  it  is  applied  to  persons,  whilst  here  it  means  the  appetite  or  passion,  represented  as  awild  beast,  in 
■ubjectiou  to  the  righteous  will. — T.  L.J 

[»  Ver.  8. — H^^X"^"!.  See  the  Esegetical.  The  best  interpretation  is  that  of  Delitzsch  and  of  som^  Jewish  commenta- 
tors, which  makes  the  elliptical  subject  (or  thinff  said)thr  very  action  that  follows,  and  which  the  LXX.  and  Vulgate  hflv« 
supplied  in  words.    It  is  not  at  all  probable  that  they  read  auy  different  text.— T.  L.] 

[*  Ver.  10.— i7St(,  plural  intensive;  comp.  Ps.  v.  7,  C^BT  ^^^S  ,  man  of  6?oo(f5,  very  bloody  man,  Fs.  xxvi.  3  ;  Iv.  2^ 
C^prjl  agrees  grammatically  with  C^IOT ,  and  not  with  b*p,  voice,  as  would  seem  from  our  Eng:lish  Version.  The  most 
dteral,  and,  at  the  same  time,  the  most  impressive,  rendering,  would  be  obtained  by  taking  >1p  as  the  nominative  inde- 
Mudent,  or  exclamatory  :  The  voice  of  thy  brother's  bloods!  they  cry;  or.  Hark  !  it  is  the  voice  of  thy  brother's  blood- 
drops, — tltey  are  crying  unto  me.  The  separation  of  the  participle  frorn  the  remoter  subject  gives  it  such  a  force,  and  makes 
•Ms,  though  seemingly  free,  the  most  truly  literal  or  emoti  mat  sense.  Rashi  and  Aben  Ezra  say  the  woril  is  plural  because 
it  denotes  all  Abel's  possible  posterity,  thus  murdered  with  him.    Other  Jewish  writers  have  drawn  a  still  more  rir^gulal 


254 


GENESIS,  OR  THE  FIRST   BOOK   OF   MOSES. 


inference.    Thus  it  is  said  in  the  Talmud,  Sanhedrin  fol.  37:  **  The  plural  here  is  to  teach  us  that  every  one  who  destroyi 

B  ginerle  lire  rrom  Israel,  there  is  a  wxitine  agaiust  him  as  thouirli  he  hud  destroyed  a  world  full  of  lives."  Another  Jewish 
Interpretation  (see  It^ishi)  says  that  the  pluntl  form  represents  the  many  woun^ls  that  Cain  had  given  him,  be:ai.se  he  did 
not  know  from  what  part  of  the  hody  the  soul  or  lile  tthe  blood)  would  go  out ;  all  these  bloody  mouths  crying  i)Ut  to  God 
•*  a  tongue  in  every  one."  Corap.  Shakespeare,  Antony's  speech  over  the  dead  body  of  Csesar.  See  also  the  lixegetical. 
and  marginal  note. — T.  L.] 

['  Ver.  22.—  IT^H  means  the  smith  himself;  but  this  cannot  make  sense  tanless  we  adopt  a  different  pointing  from 
the  Masoretic,  wb-  n  it  may  read  ;  a  sharpener  of  everything  (  bb),  a  smith,  or  worker  of  brass,  etc.— T.  I..1 

(*  Ver.  26. —  C'iT^ ;  see  the  Exegetical.    They  first  begao,  or  there  was  then  a  beginning  of  the  invocation  or  formula 

n'^n'^"3iIJ3  ,  6e«/iemycAoiijaA.  Comp.  it  with  the  Arabic  invocation  or  formula  &AJ  1  ^^j^*^  (bismiltali),  A  correspond* 
tag  abbreviation  in  Hebrew  would  have  been  rr'^bN'^'CJ-  (with  X  elided  n3?3  '^3  ),  bishmeloalu  or  i\ith  the  other  divius 
name,  bishmetjahvch.  Il  eviaently  refers  to  some  solemn  form  of  address,  which  perhaps  came  to  be  denoted  by  a  single 
abbreviated  word,  like  this  and  other  similar  forms  in  the  ancient  sister  language.— T.  L.l 


EXEGETICAL  AND  CRITICAIi. 

1.  The  propagation  of  the  human  race  through 
the  formation  of  the  family,  is,  in  its  beginning,  laid 
outside  of  Paradise,  not  because  it  was  hi  contradic- 
tion with  the  paradisaical  destiny,  but  bec.iuse  it 
had,  from  the  beginning,  an  unparadisaical  char- 
acter (that  is,  not  in  harmony  with  tlie  first  life  as 
led  in  Paradise. — T.  L.).  Immediately,  however, 
even  iti  tlie  first  Adamic  generation,  the  human  race 
presents  itself  in  the  contrast  of  a  godless  and  a 
pious  line,  in  proof  that  the  sinful  tendency  propa- 
gaie.s  itself  along  witli  the  sin,  whilst  it  shows  at  the 
same  time  that  not  as  an  absolute  corruption,  or 
fatalistic  necessity,  does  it  lay  its  burden  upon  the 
race.  This  contrast,  whicli  seems  broken  up  by  the 
fratricide  of  Cain,  is  restored  again  at  the  close  of 
our  chapter,  by  the  birth  and  destination  of  Seth. 
In  regard  lo  its  chief  content,  however,  the  section 
before  us  is  a  characteriziug  of  the  line  of  Cain.  It 
is  marked  by  a  very  rapid  unfolding  of  primitive 
culture,  but  throughout  in  a  direction  worldly  and 
ungodly,  just  as  we  find  it  afterwards  among  the 
Hamites.  The  ideaiitii  of  art,  to  which  the  Cainites 
in  their  formative  tendency  liave  already  advanced, 
appears  as  a  substitute  for  the  ■reality  of  a  religious- 
ideal  course  of  life,  and  becomes  ministerial  to  sin 
and  to  a  malignant  pride.  Not  without  ground  are 
the  decorative  dre.ss  (the  name  Adah),  the  musical 
skill  (the  name  Ziliah)  and  beauty  of  the  daughters 
of  Cain  brought  into  view.  For  after  the  contrast 
presented  in  chapter  v.  between  the  Sethites,  who 
advance  in  the  pure  direction  of  a  godly  life,  and 
the  Cainites,  who  ate  ever  sinking  lower  and  lower 
in  an  ungodly  existence,  there  is  shown,  chapter  vi., 
how  an  intercourse  arises  between  them,  and  how 
the  Sethites,  infatUiiteil  by  the  charms  of  the  Cain- 
itish  women,  introduce  a  mingling  of  both  line.s, 
and,  thereby,  a  universal  corruption.  According  to 
Knobel  the  chapter  must  be  regarded  as  the  genea- 
logical register  of  Adam,  though  this  docs  not  agree, 
he  says,  with  the  genealogical  register  of  the  Elohist 
(ch.  v.),  which  names  Seth  as  the  first-boin  (!)  of 
Adara.  The  ethnological  table  (ch.  x.),  he  tells  us, 
can  only  embrace  the  Caucasian  race,  whilst  the 
Cainites  can  oidy  be  a  legendary  representation  of 
the  East  Asian  tribes  (p.  O!!),  the  author  of  which 
thereby  places  himself  in  0[i|Kisitiori  to  the  later  ac- 
eounl,  that  repre.-ents  all  the  descendants  of  Cain  as 
perishing  in  the  flood.  The  traits  of  the  Cainitic 
face,  as  presented  by  Knobel,  belong  not  alone  to 
the  East  AsiiLlic  people.  They  are  ground-forms  of 
primitive  worldline.ss  in  the  human  race.  In  respect 
to  the  genealogical  t.able  of  ch.  iv.  and  v.,  Knobel 
remarks  "that  the  I'aiiiitic  table  agrees  tolerably 
well  with  the  Sethic  "  (p.  nl).  For  the  siinilaritiea 
•ud  differcncei  of  both  tables,  cump.  Kkil,  p.  71. 


These  relations  will  be  more  distinctly  shown  in  the 
interpretation  of  the  names.  Concerning  the  Jeho- 
vistic  peculiarities  of  language  in  this  section,  see 
Knobel,  p.  56. 

2.  Vers.  1  and  2.  "  Men  are  yet  in  Eden,  but  no 
longer  in  the  garden  of  Eden.''  Delitzsch.  Pro- 
creation a  knowing.  The  moral  character  of  sexual 
intercourse.  Love  a  personal  knowing.  The  love 
of  marriage,  in  its  consummation,  a  spiritual  corpo- 
real knowing.  The  expression  is  euphemistic.  In 
the  Pentateuch  only,  in  the  supplemeutiiry  correc- 
tions of  the  original  writing.  The  like  in  other 
ancient  languages.  The  name  Cain  is  explained 
directly  from  ■'n"3|3  ,   the  gotten*     The  word  m^ 

*  [Ver.  1.  ^r^ap.  The  sense  of  bearing  {purims), 
pro-creating,  heijeUing,  seems  to  be  older  in  this  word  than 
that  of  t/eliuii/t'ov  \  ossessing,  and  if  so,  it  should  guide  ua 
in  interpreting  the  language  of  this  very  ancient  docu- 
ment It  is  a  case  in  which,  if  ever,  woi  ds  A'ould  be  used 
in  their  archaic  signiricance.  It  is,  moreo  ler,  much  more 
easy  to  see  how  the  latter  senses  came  from  the  former  than 
to  trace  them  in  the  opposite  duertion.  There  is  the  same 
order  in  the  Latin  pan'o,  Greek  ti'ktw.  tcko9,  tokos,  birflif 
ojfspriiiff,  (jniii  {primuni  parit.  ma(e}\filiuir)—pt'pi'rif  da'i- 
tias).  For  decided  examples  of  the  elder  generative  sense 
in  the  Hebrew  word,  see  I)eut.  sxxii.  (J.  ~:p  "j^^S  J<'~, 
thy  father  that  begat  thee,  where  it  is  used  in  parallelism 
with  "IC?  and  TDSI^^,  and  in  precisely  the  same  con- 
nection as  nib"^  and  ^bbrf'S  in  ver.  18  of  the  same  chap- 
ter. Compare  also  Gen.  siv.  10,  22,  where  it  is  used  both 
by  Melchizedek  and  by  Al'raham,  as  an  antiiiue  designation 
of  the  Creator,  more  solemn  and  impiessive  than  X*i3, 
"El  Etinn,  God  most  high,  ysl  C^ISD  rtTp ,  Gen- 
erator (Creator,  ancient  founder)  of  the  heavens  and  the 
earth.'*  TheLXX.  there  renders  it  exTiffc,  and  the  Vulgate 
creavit  ;  so  interpreted  also  by  Ilashi  and  Maimonides.  In 
Ps.  cxsxix.  13,  "^nT^bD  n^3p  (rendered,  thou  hast  pot- 
sesstd  my  reins),  the  context  shows  that  it  must  have  this 
older  arid  deeper  sense;  .since  the  reins  denote  the  most 
interior  or  fundamental  being,  and  the  words  following 
express,  iis  far  as  language  ain,  the  fupematural  aeative 
action,  esdupively  divine,  and  that  supervenes  in  every 
human  quickening  ;  'IIDP ,  thnu  didst  ovcrslwdow  me, 
infffKiava^  ptot ;  compare  Liike  i.  35.  This  is  also  the  best 
sense  Prov.  viii.  22,  "'SSp  irn^  ,  rendered,  the  Lord  pot. 
sessed  me,— rather,  hetjat  nic,  as  the  wpcdtotokos,  Col.  i.  15. 
To  these  passages  we  are  justified  in  addi  g  the  i^t-  belore 
us,  Gen.  IV.  1.  The  idea  of  possession  or  ac«iui>ilii>n,  as 
outward  gain  or  property,  does  not  suit.  Eve  liad  her  mind 
upon  the  seed  of  the  woman,  Gen.  iii.  15.  and  nothing  could 
be  more  natural  than  that  she  should  have  uiid  this  kind 
of  language.  She  cries  out  in  her  joy,  I'^p  ^n"'3p,  Kanllht 
Kain,  TiTOKa  t6kov,  or  Te'«off,  tjeMui  fjeuilnm,  or  (jeacratin/iem, 
I  lia\e  borne  the  .sr,(/,  a  man,  the  Lord.  She  calls  him  a 
man,  B^S  ;  for  the  child  as  a  dislinctivo  name  was  as  yet 
unknown,  and  she  saw  only  the  imago  of  the  humanity 
without  regard  to  size  or  growth  Nothing  could  I'C  inoie 
subjectively  trntlitul.  It  was  a  new  mint,  and  she  connects 
with  it,  as  with  her  own  laing,  a  ueative  or  gcncrntivt 
process.  So  Rashi,  regarding  rX  as  equivalent  to  :J'  ,  para- 
phi'ases  the  words:  "When  God  created  mo  and  mv  man 


CHAP.  IV.   l-2ti. 


-^» 


may  mean,  to  create^  to  bring  out^  also  to  gain,  to 
atiaih .  which  we  prefer. — I  have  gotten  a  man  I 
from  the  Lord.- — The  mterpietatioD  of  Luther  and  I 
oiners,  including  Pliilippi,  uamelv,  "  the  man.  t/ic 
Lordy  not  only  anticipates  the  unfolding  of  tlie 
Messianic  idea,  but  goes  beyond  it;  for  the  Messiali 
IS  not  Jehovah  absolutely.  And  yet  the  explana- 
tion :  with  the  help  of  Jehovah  (with  his  lielpful 
presence,  K^iobel),  is  too  weak.  So  too  the  Vidgate 
is  incorrect :  per  Dcmu^  or  the  interpretation  of 
Clericus ;  nX'O  ,  from  Jehovah,  that  is,  in  associa- 
tion, in  connection  with  Jehovah,  I  have  gotten  a 
man.  In  this  it  remains  remarkable,  that  in  the 
name  itself,  the  more  particular  denotation  is  want- 
ing.    We  may  be  allowed,  therefore,  to  read :  a  man 

(^ttJ'^X)  he  created  us  alone,  or  by  himself,  "t^S,  but  in 
this  we  are  sharers  with  him  ;  that  is,  we  are  iTO-creators," 
Eind  so  she  says  ^r^3p.  The  new  ofiFspring  carries  the 
■^'3,the  imagre  or  species  which  had  been  created  in  the 
becinning ;  and  so  Aben  Ezra  says  that  '•  Adam,  when  he 
saw  that  he  must  die,  felt  the  need  of  keeping  aiive  the 
■j^lQ  ,  and  therefore  Eve  u?es  this  lana;uage."  Maimonides, 
without  denying  this,  somewhat  modifies  it  by  rendering 
PX ,  as  Onkelos  does,  by  niH^  -"^Pi  "before  the  Lord  : 
for  when  we  die  he  shall  stand  in  our  pbice  to  worehip  his 
creator,^^  'X"!"!-,  regarding  Cain's  birth  as  a  creation, 
though  in  a  qualified  sense.  If  n]p  ,  then,  is  tctokc,  genuH, 
peperit,  "pp  is  tokos,  Te»cos,  s'^uiliis,  jtarfwi  The  derivation 
which  Gesenius  seems  to  favor  (  ■"'p, /injcea,  2  Sam.  X3d. 
16),  is  utterly  absurd.  What  would  maku  Eve  think  of 
lances,  or  weapons  of  war,  before  there  had  been  a  human 
birth  on  eai'th  !  besides,  as  thus  used,  it  is  evidently  a  much 
later  word,  from  whatever  source  it  may  have  eomp.  Oe- 
senius  himself  regards  T^ip  as  cognate  with  "pS,  "DH  ; 
hence  there  is  no  difficulty  in  connecting  it,  not  only  with 
the  Arabic  ,.tO  ,  but  also  the  Greek  and  Latin  ytVt  gen. 
If  so,  then  Kain  (Kin,  Ken),  is  equal  to  yevo^  etymologieally 
as  well  ti^  lexically.  The  particle  PX  is  generally  taken  by 
the  Jewish  grammarians  as  a  preposition  =  witk  (  ZS' ),  or 
as  denoting  the  closest  union  between  the  verb  and  its  ob- 
ject, and  in  certain  cases  its  subject ;  though  sometimes  they 
say  it  is  equivalent  to  Q^? ,  substance.  This  is  the  view  of 
Gesenius.  It  has  the  force  of  a  reflex  pronoun  express- 
ing ipseity,  or  selfhood,  as  individuality, —  ^"^Tlwn  PX  , 
the  very  heavens  themselves.  A  close  examination  always 
shows  some  kind  of  emphasis,  or  some  contrast,  strontrer 
or  weaker.  Or  at  least  it  may  be  said  it  calls  attention 
to  a  thing  in  some  way.  The  cases  where  it  seems  to  be 
used  as  a  preposition,  or  where  it  is  used  to  make  the  sepa- 
rate objective  pronouns,  can  be  easily  explained  from  this. 

"■^p  PX n-n^    PX— itis  placed  here  before  both  in 

precisely  the  same  way.     This  makes  it  harsh  and  diffi- 
cult to  give  it  the  rendering  with  in  the  latter  case,  and 
seems  to  shut  us  up  to  the  rendering  :  I  have  borne  a  man, 
the  very  Jehovah,  or,  I  have  borne  a  man,  the  very  God, 
the  very  -Jehovah.    The  supposition  would  not  be  extrava-  ! 
gant  that  in  this  earliest  use  of  the    name  (earliest  as  | 
spoken)  there  is  an  emphasis  in  its  futm-e  form,  H^H^  or  | 
^^^n'^  (yah-yeh  or  yah-vah),  the  one  who  shall  be^  as  in  ! 
Exodus  iii.  14 ;  except  that  in  the  latter  passage  it  is  in  j 
the  first  person,  P-'nx   "l^rx  rtinx.    The  greatness  of  1 
Eve's  mistake  in  applying  the  expression  to  one  who  was  I 
the  type  of  Antichrist  rather  than  of  the  Redeemer,  should  j 
not  so  shock  us  as  to  affect  the  interpretation  of  the  pas-  . 
eage,  now  that  the  covenant  God  is  revealed  to  us  as  a  being  ' 
■o  transceudiniily  difi"erent     The  limitation  of  Eve's  knowl-  j 
edge,  and  perhaps  her  want  of  due  distinction  between  the  ; 
divine  and  the  human,  only  sets  in  a  stronzei-  liuht  the 
intensity- of  her  hope,  and  the  subjective  truthfulness  of  her  I 
language.     Had  her  reported  words,  at  sueh  a  time,  con-  ] 
Gained  no  reference  to  the  promised  seed  of  the  woman,  the 
.-ationaliit  would  doubtless  have  used  it  as  a  prot)f  that  she  i 
could  have    known   nothing  of  any   such   pr'-diction,   and  | 
that,  therefnil?.  Gen.  iii.  15  and  Gen.  iv.  1  must  have  been 
written  by  difierent  authors,  ignoring  or  contradicting  each 
>ther  -  T.  L.)  I 


witk  Jehovahy  that  is,  one  who  stwide  in  conuection 

with  Jehovali ;  yet  it  may  be  that  the  mode  of  gaia 
iug:  gotten  with  Jehovah,  characterizes  the  uami 
itself.  The  choice  of  the  name  Jehov.ih  denoieft 
here  the  (iod  of  the  covenant.  In  the  blessed  con- 
hdi'nee  of  female  hope,  slie  wonKl  seeni,  witli  ^^vi~ 
dt'Mt  eagi-rness,  to  greet,  in  the  new-born,  the  prom- 
ised woman's  seed  (eh.  iii.  15),  according  to  hei 
understanding  of  the  word.  Lanieeh.  too,  although 
on  better  grounds,  expected  something  immensely 
great  from  his  son  Noah.  We  must  ol)serve  here 
that  the  mother  is  indicated  as  the  name-giver.  Id 
the  case  of  the  second  name,  Abel  ( llabel),  which 
denotes  a  swiftly-dis:ippe;iring  breatli  of  life,  ot 
vanity,  or  nothingness,  nothing  of  the  kind  is  said. 
Yet  in  place  of  the  great  and  hasty  joy  of  hope, 
there  seems  to  have  come  a  feaifnl  motherly  pre- 
sentiment (Delitzsch,  p.  199).  That  they  were 
twins,  as  Kimchi  liolds,  is  a  sense  tlie  text  does  not 
favor.  Abel  as  shepherd,  especially  of  the  smaller 
cattle  ("XIJ),  is  the  type  of  the  Isnielitish  patriarchs. 
Cain,  as  the  first-born,  takes  the  agricultural  occupa- 
tion to  which  his  father  was  first  appointed.  Th*' 
oldest  ground-forms,  therefore,  of  the  human  calling, 
which  Adam  united  in  himself,  are  divided  between 
his  two  sons  in  a  normal  way  (Cain  was,  in  a  certain 
sense,  the  heir  by  birth,  and  the  ground-proprietor). 
It  must  be  remarked,  too,  that  agriculture,  as  the 
older  form,  does  not  appear  as  the  ynun^.,'er  in  itt 
relation  to  cattle-breeding.  *'  Both  modes  of  living 
belong  to  the  earliest  times  of  hum;inity,  and,  ac 
cording  to  Varro  and  Dictearchus  in  Porphyry,  follow 
directly  after  the  limes  when  men  Uved  upon  the 
self-growing  fruits  of  the  earth."  Knobel.  "  In  the 
choice  of  diflfereut  calliufrs  by  the  two  brothers,  we 
seek  in  vain  for  any  indication  of  a  diflerenee  uv 
moral  disposition."  So  Keil  maintains,  against  Hof- 
mann,  that  agriculture  was  a  consequence  of  the 
cursing  of  the  ground.  Delitzsch,  however,  together 
with  Hofmaun,  is  inclined  to  the  opinion  that  in  the 
brothers'  choice  of  different  callings  there  was  al- 
ready expressed  the  different  directions  of  their 
minds, — that  Abel's  calling  was  directed  to  the 
covering  of  the  sinful  nakedness  by  the  skins  of 
beasts  (Hofmann),  and  therefore  Abel  was  a  shep- 
herd (!).  Delitzsch,  too,  would  have  it  that  Abel 
took  the  small  domestic  cattle,  only  for  the  sake  of 
their  skins,  and,  to  some  extent,  for  their  milk, 
thoush  this  was  a  kind  of  food  which  had  not  been 
used  in  Piiradise.  It  would  follow,  then,  that  if  Abol 
slew  the  beasts  for  the  sake  of  their  skins,  and, 
moreover,  oilered  to  God  in  sacrifice  only  the  fat 
parts  of  the  firstlings,  it  must  have  been  that  ht 
suffered  the  flesh  in  general  of  the  slaughtercfl 
animals  to  become  otiensive  and  go  to  corruption. 
It  would  follow,  too,  that  the  human  sacerdotal  par- 
taking of  the  sacrificial  offering,  which  later  became 
the  custom  in  most  eases,  liad  not  yet  taken  place ; 
not  to  say  that  the  supposition  of  the  enjoyment  of 
animal  food  having  been  first  granted,  Gen.  is.  8,  is 
wholly  incorrect. 

3.  Vers,  3-8.  The  first  offerings.  The  difler 
enee  between  the  offering  pleasing  to  God,  ami  tha 
to  which  he  has  not  respect.  The  envy  cf  a  brother 
the  divine  warning,  and  the  brottier's  nnirder.  The 
fratricide  in  its  connection  with  the  offering,  a  type 
of  all  religious  wars.     The   expression  C"12"  yp^ 

denotes  the  passing  of  a  definite  and  eonsiderabU 
thne  (Knobel :  after  the  beginning  of  their  respective 
occupations),   and    indicates  also  a  harvest-season 


256 


iJKSESlS,  OR  THE  FIRST   BOOK   OF   MOSES. 


yet  to  take  '*.  for  the  end  of  the  year,  as  is  done  by  | 
De  Wettp,  Van  Bohlen,  and  others,  is  giving  it  too  '■ 
definite  a  sense. — It  came  to  pass  that  Cain 
brought  of  the  fruits  of  the  ground,  nn:':  (from 
mv  ;  Arabic  :  to  make  a  present,  "  the  most  general 
name  of  the  ofl'eriiig,  as  also  "3^;?."  D<litz-ch). 
Fruits  belonged  to  the  oldest  offerings.  Though  no 
iltar  is  mentioned,  as  also  in  eh.  viii.  20,  it  is  never- 
theless to  be  supposed.  In  the  oftering  of  Aliel  it 
is  prominently  stated  that  he  brought  of  tlie  first- 
born of  his  herds  (ri-i:S),  but  it  is  not  said  of 
Cain  that  his  offerings  were  first  fruits — D'"i'32. 
There  is  added,  moreover,  in  respect  to  .4bel,  the 
word  :  inabm;!!  (and  of  the  fat  thereof).  Knobel 
explains  this  as  meaning,  from  their  fat;  Keil,  on 
the  contrary,  understands  it  of  the  fat  pieces,  that 
is,  of  the  fattest  of  the  firstlings.  The  ground  taken 
by  some,  that  it  was  because  no  sacrificiiil  feasts  had 
been  instituted,  or  because  men  had  not  yet  eaten 
of  flesh,  is  pure  hypothesis.  It  shows  rather  that 
we  must  not  think  here  of  the  animal  offerings  of 
Leviticus.  Here  arise  two  questions:  1.  By  what 
was  it  made  known  that  God  looked  to  the  offering 
of  Abel, — that  is,  with  gracious  complacency  ?  Many 
commemators  say  th.it  Jehovah  ^Bt  on  fire  the  offer- 
ing of  Abel  by  fire  from  heaven,  according  to 
Leviticus  ix.  24 ;  Jud.  vi.  21  (Theodotion,  Hierony- 
mus,  &c.).  Delitzsch  ;  the  look  of  .Jehovah  was  a 
fire-glance  that  set  on  fire  the  oftering.  Keil,  how- 
ever, reminds  us  how  it  is  said,  that  to  .\bel  him.self, 
as  well  as  to  his  offering,  the  look  of  Jehovah  was 
directed.  Knobel  assumes,  witli  t«chumann,  that  it 
suits  better  to  tliink  of  a  personal  appearance  of 
Jehovah  at  the  lime  of  the  offering,  with  whicli,  too, 
corresponds  bettei  the  dealing  with  Cain  that  fol- 
lows. The  safest  way  is  to  siaud  by  the  fact  simply, 
that  God  graciously  accepted  the  offering  of  Abel ; 
but  as  in  later  times  the  acceptance  was  outwardly 
actualized  by  the  miraculous  saciificial  flame,  so 
here,  it  suits  best  to  think  on  some  such  mode  of 
acceptance,  though  not  on  the  "  fiery  glance  "  alone. 
2.  Wherein  lay  the  ground  of  this  distinction? 
Knobel :  "  The  gift  of  Abel  was  of  more  value  than 
the  small  offering  of  Cain.  In  all  sacrificial  laws 
the  offerings  of  aiumals  have  the  chief  place."  So 
also  the  Emperor  Jidian,  according  to  Cyril  of  Alex- 
andria (Delitzsch,  p.  20U).  According  to  Hofmann 
("  Scripture  Proof,"  i.  p.  584),  Cain,  when  he  brought 
bis  offering  of  the  fruits  of  his  agriculture,  thanked 
God  only  "  for  the  prolongation  of  this  present  life, 
for  the  support  of  which  he  had  been  so  laboriously 
Btriving :  whereas  Abel  in  offering  the  best  animals 
of  his  herd,  thanked  God  for  the  forgiveness  of  his 
fsins,  of  if}hich  thf  rontinued  ^uin  wan  the.  dothinrj  that 
had  licen  r/iven  of  OmV  For  this  too  advanced 
symbolic  of  the  clothing  skins,  there  is  no  Scripture 
ground,  and  rightly  .^^ays  Pelitzsch :  the  thought  of 
expiation  connecUs  itself  not  with  the  skins,  but  with 
the  blood  (see  also  Keil's  Polemic, — against  Hok- 
UANN,  p.  06).  Yet  Delitzsch  contradicts  himself 
when  lie  says,  with  Gregory  the  (ireat:  omiie  quod 
datur  Dm  ey  dniilh  riiente  pematur,  and  then  adds: 
"  the  unbloody  offering  of  Cain,  as  such,  was  only 
the  expression  of  a  grateful  pre.>ient,  or,  taken  in  its 
deepi'St  significance,  a  consecrated  offering  of  self ; 
but  man  n<'eds,  before  all  things,  the  expiation  of 
his  death-deserving  sins,  and  for  tiiis  the  blood  ob- 
tained through  the  slaying  of  the  victims  serves  as 
a  svmbol."  it  is,  however,  just  as  much  anticipating 
to  identifj  the  blood-ollerini;  with  *lie  specific  expia- 


tion offering,  as  it  is  to  give  d'reetly  to  t'  e  Uving 
faith  in  God's  pure  promise  the  identical  characiei 
of  faith  in  the  specific  mode  of  atonement.  Tin 
Epistle  to  the  Hebrews  lays  the  whole  weight  of  thj 
satisfaction  expressed  in  Abel's  offering  upon  hig 
faith  (ch.  xi.  4).  Abel  appears  here  as  the  proper 
mediator  of  the  institution  of  the  faith-offering  for 
the  world.  As  the  docti-ine  of  creation  is  introduced 
to  the  world  through  the  faith  of  the  primitiva 
humanity,  so  in  a  similar  manner  did  Abel  bring 
into  the  world  the  belief  in  the  symbolical  propitia- 
tory offering  in  its  universal  form  ;  as  after  him 
Enoch  was  the  occasion  of  introilucing  the  belief  of 
the  immortal  life,  and  so  on.  Keil,  too,  contends 
against  the  view  that  through  the  slaying  of  an  ani- 
mal Abel  already  made  known  the  avowal  that  his 
sins  deserved  death.  And  yet  it  is  a  fact  that  a  dif- 
ference in  the  state  of  heart  of  the  two  brothers  is 
indicated  in  the  appearance  of  their  offerings.  Keil 
finds,  as  a  sign  of  this  difference,  that  Abel's  thanks 
come  from  the  depths  of  his  heart,  whilst  Cain's 
offering  is  only  to  make  terms  with  God  in  the 
choice  of  his  gifts.  Delitzsch  regards  it  as  emphatic 
that  Abel  offered  the  firstlings  of  his  herds,  and, 
moreover,  the  fattest  parts  of  them,  whilst  Cain's 
offering  was  no  offering  of  first  fruits.  This  ditt'er- 
ence  appears  to  be  indicated,  in  fact,  as  a  difference 
in  relation  to  the  earliness,  the  joyfuliies.<,  and  fresh- 
ness of  the  offerings.  After  the  course  of  some 
time,  it  means,  Cain  offered  something  from  the 
fruits  of  the  ground.  But  immediately  afterwards  it 
is  said  expressly:  Abel  had  offered  (H^'yn,  preterite, 
Sin'DS) ;  and  farther  it  is  made  prominent  that  he 
brought  of  the  firstlings,  the  fattest  and  best.  These 
outward  differences  in  regard  to  the  time  of  the 
offerings,  and  the  offerings  themselves,  have  indeed 
no  siguifieance  in  themselves  considered,  but  oidy  aa 
expressing  the  difference  between  a  free  and  joyful 
faith  in  the  offering,  and  a  legal,  reluctant  state  of 
heart.  It  has  too  the  look  as  though  Cain  had 
brought  his  offering  in  a  self-willed  way,  and  for 
himself  alone, — that  is,  he  brought  it  to  his  own 
altar,  separated,  in  an  unbrotherly  s|iirit,  from  that 
of  Abel. — And  Cain  was  very  wroth. — Liteially, 
he  was  greatly  incensed  (inflamed).  (".SX  denotes  the 
distended  nostril. — T.  L.).  The  wrath  was  a  fire  in 
his  soul  (Jer.  xv.  14 ;  xvii.  4).— And  his  counte. 
nance  fell. — "Cain  hung  down  his  head,  and  looked 
upon  the  earth.  This  is  the  posture  of  one  darkly 
brooding  (Jer.  iii.  12  ;  Job  xxix.  24),  and  prevails  to 
this  day  in  the  East  as  a  sign  of  evil  plottings  "  (BfRK- 
HAROT,  ".\rabian  Proverbs,"  p.  248). — And  the 
liOrd  said  unto  Cain. — This  presupposes  a  certain 
measure  of  susceptibility  for  divine  rev^ation  ;  as 
does  also  his  previous  offering,  though  done  in  his 
own  way.  Jehovah,  in  a  warning  m.aimer,  calls  his 
attention  to  the  symptom  of  his  wicked  thoughts, — 
his  brooding  posture. — If  thou  doest  well,  &c.— 
The  explanation  of  Arnheim  and  Bunscn  :  Whether 
thou  bringesi  fair  gifts  or  not,  sin  lurks  at  the  door, 
&c.,  does  not  take  the  word  PXSJ  in  its  nearest  con- 
nection, namely,  in  contrast  with  the  falling  of  the 
countenance,  as  the  lifting  it  up  in  freedom  and 
serenity.  Should  we  take  nsi  for  the  lifting  up 
(the  acceptance)  of  the  oftering,  still  would  its  bet|er 
and  nearer  sense  lie  in  the  idea  that  good  behavior 
is  the  right  offering.  And  yet  on  account  of  the 
contrast,  the  lifting  up  of  the  countenance  would 
seem  to  be  the  meaning  most  obviously  suggestca. 
We  need  not  to  be  reminded  tliat  along  with  goivj 


CHAP.  IV.  1-26. 


267 


behavior  there  is  also  meant  an  inward  state,  yet  the 
eipresBion  tells  us  that  tliat  inward  state  will  also 
actualize  itself  in  the  right  way. — Ver.  S.  And 
Cain  talked  with  Abel. — Knobel  re(iieseiits  tliese 
words  as  a  crux  interpretian.  RoseniuiiUcT  and 
others  interpret  it;  he  talked  with  Abel,  that  is,  lie 
had  a  paroxysm  or  fit  of  goodness  and  spoke  again 
peaceably  with  his  brother.  It  is  against  this  that 
the  use  of  iTjX  for  ~y![  cannot  be  authenticati'd  by 
iure  examples.  Therefore  Hieronymus,  Aben  Ezra, 
and  others,  interpret  it :  he  told  it  (namely,  what 
Jehovah  had  said  to  him)  to  his  brother.  On  the 
contrary,  Knobel  remarks  :  it  does  not  seem  exactly 
consistent  that  the  still  euvious  Cain  should  thus 
relate  his  own  admonition.  Here,  however,  the 
question  arises  whether  we  are  required  to  take 
^ax^l  iu  that  manner.  The  sense  of  this  may  be 
that  Cain  simply  preached  to  his  brother  in  a  mock- 
ing manner  the  added  apothegm,  sin  lieth  at  the 
door.  In  a  similar  manner,  to  say  the  least,  did 
Ahab  preach  to  Elias,  Caiaphas  to  our  Lord  Christ, 
Cajetan  to  Luther,  &c.  The  Samaritan  text  has  the 
addition  :  m'i'n  nsb:  (let  us  go  into  the  field).  It 
has  been  acknowledged  by  the  Septuagiut,  the  Vul- 
gate, and  certain  individual  critics.  But  even  an- 
cient testimonies  show  it  to  have  been  an  interpola- 
tion.* Knobel,  together  with  Bottcher,  has  recourse 
to  a  conjecture  that  the  reading  should  be  "TSUJ 
(he  watched),  instead  of  TBS.  Delitzsch,  again, 
supposes  that  the  narration  hastens  beyond  the 
oratio  directa,  or  the  direct  address,  and  gives  im- 
mediately its  carrying  out  in  place  of  the  thing  said, 
that  is,  he  regards  the  invitation,  "  let  us  go  into  the 
field,"  as  implied  or  understood  in  the  act.  In  a 
similar  way,  Keil.  We  turn  back  to  the  above 
Jiterpretation  with  the  remark  that  tlie  narrator  had 
00  need  to  state  precisely  that  Gain  preserved  the 
penal  words  of  God  as  solely  for  himself,  if  he  meant 
to  tell  us  that  out  of  this  warning  admonition  Cain 
had  made  a  hypocritical  address  to  his  brother.— 
Cain  rose  up  against  Abol  hia  brother. — The 
words  "  his  brother,"  how  many  times  repeated  ! 
The  sin  of  the  fall  has  advanced  quickly  to  that  of 
fratricide.  The  divinely  charged  envy  in  tue  sin  of 
Eve,  wherein  there  is  reflected  an  analogue  of  ihe 
envy  of  man  against  God,  is  here  again  advanced 
from  envy  of  a  brother  to  hatred,  then  from  hatred 
to  a  vile  obduracy  against  the  warning  words  of  God, 
and  so  on,  even  to  fratricide.  Therein,  too,  it  is 
evident  that  the  tempter  of  man  is  a  murderer  of 
man.  Yet  still  this  is  not  in  the  sense  as  though 
John  viii.  44  had  reference  only  to  this  fact.  In  the 
sense  of  this  latter  passage,  Satan  was  the  murderer 
of  Cain, — a  thing,  however,  which  manifests  itself  in 
"the  murder  of  Abel.  The  fact  here  narrated  will 
form  a  connected  unity  with  that  of  Gen.  iii.  The 
working  of  Satan  in  Gen.  iii.  comes  fully  out  in  the 
fact  narrated  in  Gen.  iv.  "  Cain  is  the  first  man  who 
lets  sin  rule  over  him  ;  he  is  eV  tuO  Trofripaii  (of  the 
evil  onei,  1  John  iii.  12."   Delitzsch. 

4.  Vers.  9-16.    The  Judgment  of  Cain.    Where 

r*  It  is  not  in  the  Syriac,  which  closely  follows  the 
Heorew,  and  there  is  no  reference  to  it  in  the  Targums. 
It  looks  more  like  something  added  (supposed  to  be  neces- 
lary  to  explain  ^ -X^)  than  like  something  left  out.  The 
feet  of  its  being  in  the  Samaritan  Pentateuch,  therefore, 
Instead  of  showing  the  superior  antiquitv  and  correctness 
of  that  as  compared  with  the  Hebrew  letter,  only  proves 
'ts  later  date  as  copying  the  interpolatinns  of  the  .Septua- 
£int.  See  the  conclusive  argument  of  Gesenius  as  against 
tike  claims  of  thia  Samaritan  Pentateuch. — T.  L.] 

17 


IB  Abel  thy  brother? — The  divine  arrai^nenl 
analogous  to  the  arraignment  of  .\dam  and  Eve  Bu* 
Cain  evades  every  acknowledgment,  lie  lies,  and 
denies  in  an  impudent  manner;  then  co'iies  boldly 
out  with  the  scornrul  expression  :  Am  I  iny  bro 
ther's  keeper  ?  "  What  a  fearful  advance  from  th« 
resort  and  exculpation  of  our  first  parents  after  the 
fall,  so  full  of  shame  and  anguish,  to  this  sliamclesa 
lying;  this  brutality,  so  void  of  love  and  feeling  I* 
Delitzsch.  Irreligioiisness,  together  with  an  iuhumaa 
want  of  feeling,  stand  out  in  continually  increasing, 
reciprocal  action.  Upon  this  impudent  denial  fol- 
lows the  accusation  and  the  judgmeut.  The  stream* 
of  his  brother's  blood  are  represented  as  his  accusers, 
and  the  earth  itself  must  bear  witness  against  him. 
— What  hast  thou  done  ? — So  we  read,  since  we 
take  the  sense  of  that  which  follows  to  be :  A  voice 
hast  thou  made,  etc.  "  The  deed  belongs  to  those 
crimes  that  cry  to  Heaven  (ch.  xviii.  20;  six.  13; 
Exod.  iii.  9).  Therefore  does  Abel's  blood  cry  up  to 
Heaven  that  God,  the  lord  and  judge,  may  punish 
the  murderer.  All  blood  shed  unrighteously  must 
be  avenged  (ch.  ix.  5);  according  to  the  ancient  view 
it  cries  to  God  continually,  until  vengeance  take* 
place.  Hence  the  jirayer,  that  the  earth  may  not 
drink  in  the  blood  shed  upon  it,  in  order  that  it  may 
not  thereby  be  made  invisible  and  inaudible  (Is.  xxvi. 
21;  Ezek.  xxiv.  7;  Job  xvi.  18)."  Knobel.  Com 
pare  Ps.  cxvi.  15  ;  Heb.  xi.  4  ;  Rev.  vi.  9.  Calvin  : 
Oste7idit  Dens^  se  de  factis  liomlnum  cognoscere  uf' 
cungue  nuUus  queratur  vel  accuset  ;  demdesibi  niagit 
earam  esse  homhium  viiani^  quam  ut  sanguinem  in- 
noxiuni  impU7ie  effwidi  sinat ;  tertio^  curam  sibt 
piorwni  esse  71071  solum  quamditt  vivufit,  sed  etiam 
post  mortem.  The  blood  as  the  living  flow  of  the 
Ufe,  and  the  phenomenal  basis  of  the  soul  (primarily 
as  basis  of  the  nerve-life)  has  a  voice  which  is  as  the 
living  echo  of  the  blood-clad  soul  itself  It  is  the 
symbol  of  the  soul  crying  for  its  right  (to  live),  and 
in  this  way  affects  immediately  the  human  feeling.* — 

*  ['*  Crying  fnr  its  right  to  live.^'  The  feeling  here  earliest 
manifested,  and  the  idea  of  demanded  retiibution  that  growi 
out  of  it,  pervades  antiquity  ;  but  as  eshibitiid  in  the  Greek 
tragic  poetry  it  becomes  almost  ten  ific.  C'  >mpare  numerool 
pasfiages  in  the  Eumenides  of  J^schtlus  ;  also  the  Cttaptiom, 
398: 

oAAd  voiio?  fj.€v  i^ofiaf  arayova^ 
XV^eVaj  £9  TreSor  dAAo  TTpoaanfiv 
al^a.     BOA'  yip  Aoiyoi-  EPINNY2 
napa  Tdv  Trporepov  titdLfi€V(jiv  aTTjP" 
eTepaf  €1Tdyovaa.v  en'  aTj}. 

There  is  a  law  that  blood  once  poured  on  earth 
By  murderous  hands  demands  that  other  blood 
Be  shed  in  retribution.    Prom  tne  slaia 
Erynnys  calls  aloud  for  vengeance  still. 
Till  death  in  justice  meet  be  paid  for  death. 
In  another  passage  there  is  a  similar  reference  to  a  very  an- 
cient law,  or  mythus,  which  the  poet  styles  TpiyeptitVj  &om 
its  exceeding  antiquity.    /&,  31U  : 

'AvtI  5e  7rATj-y^5  <f)Oi't'a?  ifioviav 
TrXriyriv  Ttvero)  ■    Spaaavri  naBetv 
TPirEPtJN  MYfcJOS  riSe  ^luyel. 
For  blood  must  blood  be  shed.    A  law  by  age 
TTirice  holy  on  the  murderer's  guilty  head 
This  righteous  doom  demands. 
Here  again,  as  has  been  before  remarked,  it  is  not  dij&- 
cult  t<i  decide  which  is  the  original  and  which  is  the  copy, 
.^schylus  drew  from  the  pt  imitive  feeling  and  the  primitive 
idea,  bnt  how  greatly  had  it  become  deformed.     How  pure, 
how  hoiy,  how  merciful  evan,  is  this  scriptural  presentation 
of  the  first  murderer  and  his  doom,  as  compared  with  the 
fierce  revenge  (as  distinguished  from  vrngeance,  or  pure  rtitri. 
button)  together  with  the  fatalism  that  appears  ia  the  Gre- 
cian lirama,   and  in  the  still  harsher  pictures  of  othei 
mythologies. 

The  allusion  to  the  blood  of  Abel,  Heb.  xii.  24,  has  bee» 
6upp<  'sed  to  intimate  the  blood  of  Abel's  sacnfice  (see  Ja 
COBVS,  p.  138),  but  the  more  direct  parallelism  is  with  tb> 


»os 


GENESIS,  OR   THE  FIRST  BOCK   Oi    MOSES. 


And  now  art  thou  cursed,  etc. — The  words  follow- 
ing (nan.NH    •'C)  are  explained  in  different  ways: 

1.  My  curse  sliall  smite  tliee  from  tliis  hmd;  that 
is,  here  shall  be  its  execution  (Aben  Ezra,  Kimchi, 
k2d  others  ;  Knobel,  Keil,  more  or  less  definitely). 

2.  Cursed  aica;/  from  the  district ;  that  is,  driven  forth 
by  the  curse  (Rosenmiiller,  Tuch,  Gerlach,  Dehtzseh). 
8.  As  in  the  history  of  the  first  judgment  there 
appear  two  cursings,  it  is  proper  to  look  back  to 
tbem.  There  is  the  serpent  cursed  directly  as  Cain 
is  here.  But  the  earth,  too,  is  cursed  foi-  Adam's 
lake.  Since  now  here,  in  the  curse  of  Cain,  the 
earth  is  again  mentioned,  the  obvious  interpretation 
becomes :  thou  thyself  shalt  be  cursed  in  a  much 
severer  degree  than  the  earth.  The  earth,  which 
through  Adam's  natural  sin  has  become  to  a  certain 
extent  partaker  of  his  gnilt,  shall  appear  innocent  in 
presence  of  thine  unnatural  crime  ;  yea,  it  becomes 
thy  judge. — Which  hath  opened  her  mouth. — 
This  is  tlie  moving  reason  for  the  form  of  the  pre- 
ceding penal  sentence.  So  Delitzsch  interprets  : 
the  ground  has  drunk  innocent  blood,  and  so  is 
made  a  participant  in  the  sin  of  murder  (Is.  xxvi. 
21;  Numb.  xxxv.  31).  Keil  disputes  this,  and  on 
good  grounds.  "It  is  because  the  earth  has  been 
compelled  to  drink  the  innocent  blood  which  has 
been  shed  that,  therefore,  it  opposes  itself  to  the 
murderer,  and  refuses  to  yield  its  strength  (n3  its 
fruits  or  crops.  Job  xxxi.  40)  to  his  cultivation  ;  so 
that  it  returns  him  no  produce,  just  as  the  land  of 
Canaan  is  said  to  have  spit  out  the  Canaanites,  on 
account  of  the  abominable  crimes  with  wliich  they 
had  utterly  defiled  it  (Levit.  xviii.  '28)."     It  is  clear 


voice  here  spoken  of  as  crvinff  from  the  earth.  The  words 
KpetTTofa  AoAout^t  (Heb.  sii.  24)  are  best  rendered  speaketh 
stronger,  Inuden,  taking  Kpeirroi-a.  adverbially  with  its  pij- 
mary  sense  of  sfrcH<7//(,  superiority  (from  (cpdros);  and  ibis 
is  confirmed  by  the  Hebraism  in  n-apd,  for  ""Z ,  or  w  com- 
parative. The  blood  of  Chiist  cries  louder  for  mercy  than 
A.bel's  did  for  venpe-ance. 

The  Scripture  calls  tb.'  blood  the  life,  and  so  it  comes  to 
be  used  for  TrS3  or  lirvjc'/.  Had  it  meant  (as  it  is  no  extrav- 
agance to  suppose  it  diiT  pean)  that  Abel's  soul  was  crying, 
this  would  have  been  t^e  most  ancient  mode  of  saying  it ; 
aa  there  is  no  evidence  that  in  that  earliest  experience  of 
mankind,  death,  though  an  awfully  strange  and  fearful 
event,  was  regarded  as  a  cessation  or  discontinuiinco  of 
being.  They  could  not  have  had  anything  like  our  modem 
notion  of  death  either  in  its  hyper-siJiritu  \lism  or  in  its  ma- 
terialism. There  was  still  a  personality,  j.  so  f  hood,  in  the 
body  and  in  the  blood.  Abel  was  not  wholV  ^one  ;  he  still 
lived  in  his  blood,  lived,  at  least,  unto  God,  ^ho  is  not  the 
God  ol  the  dead  hut  of  the  living  (Matt.  xxii.  32). 

The  use  of  the  blood  for  the  life  or  soul  (as  life)  may  help 
U8  to  understand  better  Kev  vi.  9,  as  ba\'ing  some  connec- 
tion with  this  passage.  John  saw  under  the  altar  (Ou(na<TTT7- 
ptou)  the  souls  (rdy  ^Inixo-i)  of  those  that  had  Iteen  slain 
(_ia4tayti.iviiiv);  and  tiiey  were  crying  out  for  n-tribution  : 
How  long,  O  Lord,  holy  and  true !  It  is  dilEcult  to  take  t/zux** 
in  this  vision  as  denoting  spirits  redeemed  who  have  entered 
ijil>  rest.  If,  however,  it  iji  something  more  than  a  personi- 
fication, that  is,  if  we  are  to  regard  the  J/wx^i  ''^*re  as  real 
'orsomU  beings,  then  it  is  not  irrational  to  take  the  same 

Jew  of  the  blood,  life,  >fy)Ol  "^f  Abel,  as  a  true  personal  e3s- 
Istenoe  for  whom  God  stUlcared,  and  to  suppose  that  such 
was  the  view  taken  by  the  .ancient  author.  A  mere  personi- 
fication is  ineon.--istent  with  the  simplicity  of  this  earliest 
thinking  and  feeling,  however  this  kind  of  language  may 
fall  to  that  in  a  later  time,  when  poetry  (if  we  will  call  it 
poetry)  bcronn-s  predominantly  rheloriciil.  If  such  an  idea 
[b  forbidden  in  the  Apocalyptic  pi'ture,  much  more  is  it  alien 
to  the  first;  and  there  cjin  hardly  be  a  doubt  that  the  two 
paiwages  are  connected  and  mutually  suggestive.  WasAbe^s 
Mol  amont;  tho.^e  that  were  under  the  altir!  The  idea  is 
wen  in  tk.r  imagery  that  follows :  "tbere  were  given  unto 
them  »>/.'£<  r((b(rs."  'i'hin  luhHr.  robe  is  in  f^triking  conlrast 
to  thd  trfi  (^irraent  of  blood,  and  its  being  "  niade  vihifr  in 
the  k.'jy*)  of  tlie  Lamb  "  (lUv.  vii.  14)  addi  to  the  vividness 

•J  t)j»  .<'.«' .-T.L.1 


that  ill  this  case  there  is  transferred  to  the  earth  ■ 
miuistrafioii  of  punishment  against  Cain.  SinceCain 
has  done  violence  to  nature  itself,  even  to  the  ground, 
in  that  it  has  been  conipelleu  to  drink  his  brother's 
blood,  therefore  must  it  take  vengeance  on  him  io 
refusing  to  him  its  strength.  The  curse  proper,  how- 
ever, of  Cain  must  be,  that  through  tlie  power  of  his 
guilt-consciousness  he  must  become  a  fugitive  and  a 
vagabond  upon  the  earth.  13"  1*3 ,  a  paranomasia 
as  in  ch.  i.  2.  The  first  word  (participle  from  J'3) 
detiotes  the  inward  quaking,  trembling,  and  unrest, 
the  second  (from  113)  the  outward  fleeing,  roving, 
restlessness.  The  interpretation,  therefore,  of  De- 
litzsch is  incorrect,  "  that  the  earth  in  denying  to 
Cain  the  expected  fruits  of  his  labor,  drives  him  ever 
on  from  one  land  to  another."  The  proper  middle 
point  of  his  curse  is  his  inner  restlessness.  More 
correctly  says  DeUtzsch :  "  ban  of  banning,  wander 
ing  of  exile,  is  the  history  of  Cain's  curse ;  how  di- 
rectly opposite  to  that  which  is  proclaimed  by  the 
blood  of  the  other  Abel,  the  Holy  and  Righteous 
one  (.\cts  iii.  14)."  Knobel,  according  to  tlie  view 
•bove  noticed,  interprets  the  words  "  fugitive  and 
vagabond,"  as  indicsiting  in  the  author  a  knowledge 
of  the  roaming  races  of  the  East. — My  punishment 
is  greater  than  I  can  bear  [Lange  tenders  it  my 

guilt,  ■'31?]. — The  question  arises  whetlier  this  ex- 
pression means  my  sin,  or  my  punishment.  The  old 
interpretations  (Septuagint,  Yulgate)  render  it  my 
sin,  and  accordingly  give  Sir3  tlie  sense  of  forgive- 
ness. My  sin  is  too  great  to  lie  ever  forgiven.  Thia 
expression  of  despair  into  which  his  earlier  confi- 
dence sinks  down,  has  been  interpreted  by  some  as 
denoting  Cain's  repentance,  which,  analogous  to  '.be 
repentance  of  Judas,  fails  of  salvation  through  self- 
will  and  want  of  faith,  or  rather,  bears  him  on  more 
fully  to  destruction.  But  since  "i"?  may  denote  also 
the  punishment  of  sin  (ch.  xix.  15;  Is.  v.  18),  and 
since  Cain  further  on  laments  the  greatness  of  hia 
punishment,  Delitzsch,  Keil,  and  others,  with  Aben 
Ezra,  Kinichi,  Calvin,  etc.,  take  the  sense  to  be:  my 
punishment  is  too  great,  that  is,  greater  than  I  cao 
bear.  But  now  the  question  arises,  whether  there  is 
not  here  in  view  a  double  sense,  as  mdicated  by  the 
very  choice  of  the  expression ;  and  this  the  more, 
smce,  in  fact,  there  Ues  also  in  Cain's  repentance  a 
similar  doulJe  sense.  The  sin  is  evitlcntly  acknowl- 
edged, but  only  in  the  reflex  view  of  the  pimishmeiit, 
and  because  of  the  punishment  [a^tritio  in  contrast 
with  contriiio).  The  selt-accusatiou,  therefore,  that 
the  sin  is  held  unpardonable,  is,  at  tlie  same  time,  an 
accusation  of  the  judge  for  having  laiil  upon  him  au 
uuenilurable  liurden.  The  reservation  of  the  heart 
still  unbroken  in  its  selfishness  and  pride,  makes  the 
self-accusation,  in  this  kind  of  repentance,  an  accusa- 
tion of  the  doom  itself  ;  it  is  "the  sorrow  of  the 
world  that  worketh  death."  It  is,  however,  the  lies 
bound  up  with  tlie  pride  that  gives  the  imjKissioned 
utterance  its  curiously  varied  coloring. — Behold 
thou  hast  driven  me  out. — Out  of  the  sentence 
of  his  own  conscience,  through  whii'h  (iod  lets  him 
become  a  fugitive  and  a  vagabond,  Cain  makes  a 
clear,  positive,  divini  decree  of  banislinieni.  There- 
by does  it  appear  to  him  a  heavier  doom  that  he 
niust  go  ibrfh  from  the  presence  of  the  adamah  in 
Edi-n,  than  his  departure  from  the  presence  of  (iod 
f though  before  he  had  put  the  latter  fir.si; .  iiid, 
finally,  they  are  both  to  him  the  harder  punishment, 
since  now  "  every  one  that  finds  shall  slay  liim."    I» 


CHAP.  rv.   1  ^ti. 


U59 


]ft  the  full,  unbroken,  selfish  fear  of  death,  thiit  falls 
upon  him  like  a  giant,  rather  than  the  wisli  tliat  he 
muT  *>H  ylain  by  the  avenger  of  blood,  whoever  he 
may  t)o.  But  therein  does  his  outer  umk-rsianding 
of  it  give  notiee  ol"  the  sentence:  thou  shall  lie  a 
fugitive  and  a  vagabond.  It  has  changed,  for  him, 
into  the  threatening:  avengers  of  blood  will  every- 
where hunt  and  slay  thee  (I'rov.  xxviii.  1). — Behold 
thou  drivest  me  forth  this  day  from  the  face  of  the 
Adainali,  that  is,  out  of  Eden.  *' In  Eden  dwelt  Je- 
hovah, whose  presence  guaranteed  protection  and 
Becurity."  Knobel.  But  would  Cain  take  comfort  in 
the  idea  of  the  divine  protection  ?  It  is  suflering  and 
punishment,  in  itself,  that,  as  he  says,  he  is  directly 
driven  forth  (^"^3}  from  that  home  still  so  rich  and 
charming,  where,  moreover,  through  his  tilling  of  the 
grounil  lie  meant  to  become  a  permanent  possessor. 
— And  from  thy  face  shall  I  be  hid. — Knobel  : 
"Outside  of  Eden,  withdrawn  from  thy  look.  In  a 
similar  manner  Jonah  believed  that  by  his  withdrawal 
from  Canaan,  the  land  of  Jehovah's  habitation,  he 
should  escape  from  his  territorial  jurisdiction."  On 
the  contrary,  Delitzsch  and  Keil  :  '*  from  the  place 
where  Jehovah  revealed  his  presence."  It  must  be 
observed  that  he  mentions  this  sutfering  as  of  second 
moment.  It  sounds  partly  as  a  complaint,  and  partly 
as  a  threatening;  for  it  is  the  specitic  expression  of 
the  morose  self-consciousness  that  it  flees  from  the 
presence  of  God,  whilst  it  maintains,  in  order  to  have 
some  plea  of  right,  that  it  has  been  forced  to  do  so. 
When  I  lose  the  face  of  my  home,  then  also  am  I 
compelled  to  flee  from  the  face  of  God.  Though  in 
every  place  he  would  fain  hide  from  the  face  of  God, 
yet  the  obvious  sense  here  is  neither  the  unbiblical 
thought  that  God  dwelt  only  in  Eden  (or  in  Canaan), 
nor  the  loss  of  the  beholding  of  the  cherubim.  The 
idea  that  man  c-in  hide  himself  from  God  the  Scrip- 
ture everywhere  treats  as  a  mere  false  representa- 
tion of  the  evil  conscience.  It  is  clearly  growling 
despair  that  will  no  more  seek  the  presence  of  Jeho- 
vah through  prayer  and  sacrifice,  undei"  the  pretence 
that  it  is  no  more  allowed  to  do  so.  Cain,  however, 
has  still  religious  insight  enough  to  know,  that  the 
further  from  Gud,  the  deeper  does  he  fall  into  the  dan- 
ger of  death. — Every  one  that  findeth  me. — How 
could  Cain  fear  lest  the  Mood  avenger  should  slay  him, 
when  the  earth  was  iminhabited?  Josephus,  Kimchi, 
Michaelis,  have  referred  the  declaration  to  the  rav- 
enous beasts.  Clericus,  Dathe,  Delitzsch,  Keil,  and 
otliers,  have  referred  it  to  the  fiimily  of  Adam. 
Schumann  and  Tuch  find  in  it  an  oversight  of  the 
narrator.*     Knobel  takes  it  as  embracing  the  repre- 

[•  If  there  is  a  difficulty  here,  it  is  one  that  the  writers 
of  thi-  account  mu.st  have  seen  as  clearly  as  the  most  acute 
of  modem  critics.  The  Tiarr;itive  excludes  the  idea  of  any 
other  historic  human  r.ce  tiian  that  derivoi  from  Adam. 
If  there  had  been  before  this  any  other  cn-ation,  or  crea- 
tures bearing  a  resemblanc<--  to  man,  either  physical  or  psy- 
choloirical,  or  if  there  were  nny  such  in  other  and  remote 
parts  of  the  earth,  they  had  no  f?eneric  connection  with  the 
epecies  homo,  or  that  Adimic  family,  afterwards  r.-present- 
ed  b\  the  three  sons  of  Noah,  and  from  which  has  come  all 
whom  history  has  rerognized,  and  now  recog:nizes,  as  prop- 
erly man,  2TX  ''^'2,  Sons  of  Adam,  according  to  the  Scrip- 
tural de'^r^tiation,  or  Sons  of  Man.  But  what  reason  have 
we  to  sui'].o;c  that  Cain  knew  all  this?  The  inconsistency 
of  some  rniQincut  itors  here  is  very  strilcing.  Thoy  hr»hl  a? 
absurd  that  notion  of  some  of  the  older  theoio-ians,  according 
to  wh'ch  Adam  w;vs  a  being  of  surpassiiiL'  knowlc^lg.',  and 
yet  here,  in'order  to  make  an  objection  to  the  Scriptuies,  they 
ascribe  to  Cain  a  knowledge  he  could  only  have  had  fii»m 
iome  transcendent  experience  or  some  direct  divine  rovc;ii- 
tion.  To  establish  such  a  coniradiction,  they  suppose  him 
to  have  known,  or  that  he  ought  to  have  known,  that  there 
were  no  other  beings  iik«  himgelf  anywhere  in  existence. 


sentation  of  their  having  been  primitive  iidiabitanti 
of  Eastern  Asia  (Chinese  inimii:rauts,  perhaps)  witk 
whom  Cain  had    fought.       Dklitzsch  says  :    "  It  ifl 

Now,  as  far  as  tha  account  goes,  notLmg  of  this  kmJ  ha4 
ever  been  revealed  to  him,  and  he  had  no  means  of  leamiai 
it.  There  U  nutbiug  to  show  that  even  Adam  him^c  f  had 
any  such  know  itiii;eof  his  own  eai'thly  solitariness.  Bf  jond 
hi",  own  Kdcu  iie  knew  nothing  of  the  earth's  vast  extent  or 
of  what  (jod  may  have  done  in  other  paits  of  it.  We  are 
carryin;::  into  the  narrative  our  own  definite  knowledge  of 
the  figure,  geography,  and  history  of  our  globe,  ami  thii 
some  would  aid  interpreting  rationally.  We  may,  iDdeuiL 
have  a  high  view  of  Adam's  po-ition  in  its  moral  aspect  and 
in  its  spiritual  grandeur,  but  this  does  not  demand  fur  him 
a  pa-st  linowlodge,  which  could  only  have  been  supematur- 
ally  acQuireil,  and  of  which  the  account  gives  not  tbe  slight- 
est intimation.  Awaking  to  a  human  consciousness  imder 
the  divine  inspiration  that  fii-st  made  him  man,  he  finds 
himself  the  object  of  a  tender  care  and  a  guiuing  law,  pro- 
ceeding from  a  being  higher  tlian  himself.  His  nest  esp.'xi- 
ence  is  that  of  a  companion  mysteriously  introduced  lo  him 
as  one  derived  from  himself.  He  is  conscious  of  a  sereie 
happiness  and  a  blissful  home.  Then  comes  his  later 
knowledge.  He  remembers  the  beautiful  Eden,  his  sad 
transgi-essiou,  his  fall  from  that  blessed  state,  and  iiis  ban- 
ishment into  the  wide  wilderness  world  He  carrii-s  with 
hjm  the  thought  of  some  dark  malignant  power  from  whom 
he  had  received  deadly  injury,  and  is  consoled  by  the 
promise  that  one  of  his  descendants  shall  finally  triumph 
over  him;  but  beyond  this,  nature  and  history  arc  all  un« 
known.  The  vast  waste  may  have  other  inhabitants. 
Nothing  to  the  contrary  has  as  yet  been  revealed  to  h  m  or 
to  his  children.  His  geography  is  limited  to  the  lost  Eden 
and  the  adamah  that  lies  around  it ;  hi-  ethnology  takes  in 
only  himself,  his  companion  the  motlicr  of  life,  and  the  chil- 
dren that  have  been  born  to  him.  To  Adam  himself  there 
may  have  been  the  thought  that  he  was  alone  with  God 
upnn  the  earth,  but  it  would  not  be  experience  or  revelation, 
—only  an  inference  from  the  care  and  government  of  which 
he  found  himself  the  object.  To  the  lawless,  vindictive 
Cain,  on  the  nther  hand,  nothing  would  be  more  natural 
than  the  thought  that,  somewhere  in  the  imkno^^Ti  vvaste, 
there  tnigbt  be  beings  like  himself,  and  who  might  be  as 
malignant  to  lumself  as  he  had  been  to  his  slain  brother. 
Thus  regarded,  Cain's  language,  instead  of  invohnjig  a  con- 
tradiction, or  an  oversight  on  the  juirt  of  the  nairat'ir,  pre- 
sents one  of  those  inimitable  feat ur is  of  truthfulness  that 
characterise  the  account  the  moment  we  get  in  the  right 
position  for  viewing  it.  Had  not  the  author  been  writing 
artlessly  and  imthfully  (that  is,  in  his  subjective  cons^  ious- 
ness,  whether  coming  from  inspiration  or  otherwise;,  he 
would  have  provided  against  the  cavil  ;  for  he  could  not 
have  failed  to  see  the  dilficulty  if  his  stand-point  had  been 
the  same  with  that  of  the  modem  objector.  Had  it  bocTi 
a  mere  fancy,  he  would  have  supplied  the  required  knowl- 
edge, as  Milton  lias  done  by  the  conversation  of  the  angel. 

We  may  say,  too,  as  Lange  intimates,  that  Cain's  awful 
guilt  gave  a  preternatural  power  to  his  imagination,  and 
peopled  the  world  with  avengers.  This  is  perlectly  credible 
and  in  accordance  ^^dth  human  experience;.  The  supposition, 
too,  that  by  "iXSli^  ?r,  whosoever  or  whatsoever  finds  me, 
he  may  have  had  in  mind  imagined  demonic  beings,  is  not 
to  be  rashly  rejected.  To  say  nothing  now  of  any  outward 
demonic  realm,  such  as  the  Bible  elsewhere  clearly  reveals, 
a  subjective  world  of  devils  is  created  by  the  guilty  human 
ci>ns(.ieuce,  which  must  find  an  avenger,  an  dAaaruip,  some- 
where ;  and  we  thus  regard  Cain  as  the  first  human  me- 
dium of  this  awful  revelation,  just  as  other  doctrines  of  a 
dilferent  kind  have  been  brought  out,  tii-st  as  emotional 
consciousness  and  afterwards  as  expressed  dogma,  tlu-ough 
the  action  of  the  human  soul  itself  in  its  holy  experience. 
This  has  been  the  method  of  their  inspiration,  or  the  genn 
of  their  first  introduction  to  the  minds  of  men.  Thus  the 
doctrine  of  a  hell  originated  in  the  human  soul  itself, 
just  as  the  hope  of  some  final  rest,  in  holy  snuls  like  Enoch, 
or  of  some  ■'  city  that  had  fuundations,"  as  in  the  longings 
of  the  pilgrim  patriarchs  (lleb.  xi.  10),  became  (jod's  morn- 
ing star  of  revelation  to  the  whole  uoctiine  of  a  future  life, 
growing  brighter  and  brighter  until,  in  the  New  Testament, 
it  leaches  the  ''perfect  day." 

When,  in  the  Eumenides  of  JEschylus,  Orestes  sens  the 
"EpifFues  everywhere  puisuiug  him,  we  recognize  it  as  dra- 
m  itically  true  to  nature.  It  is  indeed  a  strnnge  aspect  ol 
the  human  soul  that  the  poet  presents,  but  it  has  its  ground 
in  its  deeper  consciousness,  and  we  cannot  ht-lp  leeling  that 
there  must  bo  something  objective  correspondini,'  to  it.  11 
we  ack  .owledge  t!iis  fatness  in  the  representations  of  thu 
Greek  ti-ageilian,  tbunded.  doubtless,  on  some  nast  tradition, 
why  may  we  not  regard  it  as  a  ti'Uthful  interpretation  of  thj 
same  human  conscience  in  this  account  of  '.':£  first  mnrv 
dererl— T.  L.] 


260 


GENESIS,  OR  THE  FIRST   BOOK   OF  MOSES. 


elear  that  the  blood  avengers  whom  Cain  feared, 
must  be  those  who  sl\ould  exist  in  the  future,  when 
his  father's  family  had  become  enlarged  and  spread 
abroad ;  for  that  tlie  murderer  should  be  punished 
with  death  (we  might  even  say  that  the  taking  ven- 
geance for  hlood  is  the  fountain  of  regulated  law  and 
Dsht  respecting  nmrder)  is  a  righteous  sentence 
written  in  any  man's  breast ;  and  that  Cain  already 
Bees  the  earth  full  of  avengers,  is  just  the  way  of  the 
murderer  who  sees  himself  on  all  sides  suirounded 
by  avenging  spirits  ('Epifvvfi),  and  feels  himself  sub- 
jected to  their  tormetitings."  Kkil  adds  :  "  Though 
Adam,  a',  that  time,  had  not  many  grandchildren, 
great-grandchildren,  and  great^great-grandehildren, 
yet,  according  to  rer.  17,  ch.  v.  4,  he  must,  at  that 
time,  doubtless,  have  had  already  other  children, 
who  might  multiply,  and,  earlier  or  later,  avenge 
Abel's  death."  In  aid  of  this  supposition  we  must 
take  the  representation  that  would  give  to  Cain  an 
immensely  long  life.  Cain's  complaint  was  an  indi- 
rect prayer  for  the  mitigation  of  the  punishment. 
Jehovah  consents  to  the  prayer  in  his  sense,  that  is, 
he  knows  that  the  fear  of  Cain  is,  in  great  part,  a 
reflection  from  his  evil  conscience,  and,  consequent- 
ly, the  destiny  which  is  appointed  to  him  appears 
to  serve  more  for  the  silencing  (not  giving  rest  to) 
his  frantic  excitement,  than  as  designed  to  protect 
him  outwardly  from  any  danger.  For  not  absolutely 
Bhall  he  know  himself  protected,  but  only  through 
the  threatening  of  a  seven-fold  blood-vengeance 
against  his  pursuer,  whoever  he  might  be,  and 
through  the  warning  of  the  same  as  given  by  a  sign. 
There  appears  to  Knobel  a  difficulty  in  the  question, 
Who  then  would  undertake  the  blood-vengeance  on 
behalf  of  Cain,  seeing  he  had  no  companions? 
Seven-fold  shall  he  be  punished,  or  shall  he  (Cain) 
become  avenged. — Set  a  mark  upon  Cain. — Ac- 
cording to  the  traditional  interpretation,  God  put  a 
sign  on  Cain  himself  which  would  make  him  known ; 
and  hence  the  proverbial  expression :  the  mark  of 
Cain,  On  the  contrary,  the  literal  language  has  the 
preposition  b  (to  or  for)  Another  old  interpretation 
(Aben  Ezra,  Baumgarten,  DeUtzsch)  will  have  it  that 
God  gave  him  a  token  for  his  security,  in  order  that 
he  might  not  be  slain.  The  language,  however,  does 
not  denote  a  sign  of  security  for  Cain  that  would 
make  him  absolutely  safe,  but  only  a  sign  of  warn- 
ing, and  threatening,  for  some  possible  pursuer,  and 
which  ndght  possibly  remain  unnoticed,  though 
Berving  to  Cain  himself  as  a  conscious  sign  for  the 
quieting  of  his  fears.  According  to  Knobel,  the 
author  had  in  mind,  perhaps,  some  celestial  phenom- 
enon, which  should  every  time  make  its  appearance 
and  warn  away  the  assailant.  Such  a  divine  inter- 
vention, however,  would  be  a  placing  the  murderer 
in  absolute  security,  and  besides  a  thing  simply  in- 
coitceivable.  The  warning  sign  for  the  pursuer  of 
Lamech,  whoever  he  might  be,  was  the  newly  in- 
vented weapons  of  his  son  Tubal-Cain.  The  warn- 
ing sign  that  should  serve  for  the  protection  of  (!ain, 
must  disclose  to  the  jjursuers  the  threatening  pros- 
pect of  a  seven-fold  blood-vengeance.  Such  a  sign, 
jlthoiigh  for  Cain,  may  be,  notwithstanding,  repre- 
sented as  on  Cain  in  some  kiml  of  threatening  de- 
fence, perhaps,  or  in  the  attendance  of  his  wife;  it 
is  enniigli  that  the  history  is  silent,  or  simply  means 
to  tell  us  that  IJod  already,  ininjediately  after  the 
brat  deed  of  murder,  had  established  a  modilieation 
of  the  natural,  im[iul-i\X',  and  inqjassioned,  taking 
Ot  vengeance  for  blood  ; — a  warning  sign,  in  fact, 
(hat  the  carrying  out  of  the  blood- vengeance  woulii 


have  for  its  consequence  the  extirpation  "f  the  whoU 
human  race.  But  why  this  exemption  of  Cain  f 
To  this  question  every  kind  of  answer  has  been  giveD 
(comp.  Deliizsch  and  Keil).  The  chief  thing  was. 
that  this  banishment  had  in  itself  the  significance  oi 
a  social  human  death.  It  was  a  member  cut  ofl 
from  the  human  community,  as  in  the  \ew  Test» 
ment  history  of  Judas.  Besides,  -.he  unfolding  of  the 
Cainitish  existence  was  to  reveal  an  unfolding  of 
death  in  a  higher  degree,  and,  at  the  same  time,  to 
do  service  to  human  culture  in  the  dissemination  of 
the  Cainitish  talent.  Finally,  there  comes  into  con. 
sideration,  in  relation  to  Cain,  what  is  said  by 
DeUtzsch ;  "  He  was  gracious  to  him  in  the  pro- 
longation of  his  time  of  grace,  because  he  recognized 
the  sin  as  sin."  But  at  the  same  time,  God  himself 
gives  here  the  first  example  for  the  significance  of 
the  law  of  pardon  in  the  later  society.  To  demanp 
the  death  of  tain  was  properly  the  right  only  ol 
Abel's  parents.  But  these  were  also  Cain's  pai  ents 
The  right  of  pardoning  is  the  right  of  modifying  or 
mitigating  the  puidshment  in  view  of  special  mitigat- 
ing circumstances. — And  Cain  tvent  out. — "  The 
name  nu  denotes  a  land  of  escape  and  banishment, 
and  is  therefore  the  contrast  to  the  happy  land  of 
Eden,  where  Jehovah  walks  and  communes  with 
mem"  Keil.  The  land  lay  eastward  of  Eden.  In 
other  respects  it  cannot  be  definitely  determined ; 
for  Cain  carried  everywhere  the  land  of  Nod  with 
him  in  his  heart.  Knobel  thinks  here  again  of 
China. 

5.  Vers.  17-23.  Cain  and  the  Cainites. — And 
Cain  knew  his  wife. — Here  comes  in  the  suppcjsi- 
tion  that  Adam  must  have  already  had  danghiera 
too.  Cain's  wife  could  only  have  been  a  daughter 
of  Adam,  consequently  his  sister,  and  Abel's  sister. 
She  still  adheres,  nevertheless,  to  the  fearful  man, 
and  follows  him  in  his  misery,  which  is  also  a  testi- 
mony to  a  humane  side  in  his  life.  The  marriage  of 
sisters  was,  in  the  beginning,  a  condition  for  the 
propagation  of  the  human  race.  At  the  commence- 
ment of  the  race,  the  contrasts  in  the  members  of  the 
family  must  have  been  so  strongly  regarded,  that 
thereby  the  conditions  for  a  true  marriage  ".ould  be 
present  in  the  same  family  ;  whilst  the  most  significant 
motive  for  the  later  prohibition  of  sister  marriages, 
such  as  the  establishment  of  a  new  band  of  love, 
and  the  consequent  separation  of  the  sisterly  and 
marriage  relations,  could  not  yet  have  become  eifec- 
tual.  Keil,  moreover,  remarks  that  the  sons  and 
daughters  of  Adam  represent  not  merely  the  family, 
but  the  race  ;  this  is  indeed  tlie  case,  even  in  single 
families,  though  on  a  reduced  scale.  Some  have 
thought  it  strange  that  Cain  should  have  built,  a  city 
lor  his  son.  But  in  this  objection  it  is  oveilooked 
that  the  main  conception  of  a  primitive  city  is  simply 
that  of  a  walled  fortification.  The  city  must  have 
been  a  very  small  one.  Cain  might  have  built  it  for 
an  entire  patriiirchal  race.  Moreover,  it  reads,  aa 
Keil  calls  attention  to  it,  nsi  T''J-"i  ^^  '^^  build, 
ing.  It  was  the  thought  and  the  work  of  his  Ufe,  in 
jiroof  that  immediately  after  the  protection  offered 
to  him  by  God,  he  longed  lor  something  to  fortify 
himself  against  the  tear  of  his  conscience,  and  had 
neeil  to  fix  for  himself  an  outward  .station,  in  oppo- 
sition to  his  iniuT  misettled  cimdititm.  •  "Even  if 
we  do  not,  with  Delitzseh,  regard  this  city  as  the 
foundation-st(me  of  the  worldly  rule  in  which  the 
Bpiiil  of  tlie  beast  predominates,  yet  we  must  not 
niisapprelmid  tbuici:.  t  le  ell'ort  to  remove  the  curs* 


CHAP.  IT.  1-26. 


861 


n  banishment,  and  to  create  for  his  race  a  point  of 
unity  as  a  compensation  for  the  lost  unity  in  society 
with  God  ;  neitlier  must  we  lose  sight  of  the  contin- 
ual tendency  of  the  Cainitish  hfe  to  the  earthly. 
The  mighty  development  of  the  world-feeling,  and 
of  ungodliness,  among  the  Cainites,  becomes  conspic- 
uous with  Laraech  in  the  sixth  generation."  Keil. 
This  comes  to  be,  indeed,  the  ground  idea  of  the 
Cainite  development,  that  iu  the  symbolic  ideality  of 
culture,  it  seeks  an  offset  to  the  real  ideality  of  the 
living  cultas  (or  worship),  even  as  this  is  generally 
the  cbaracter  of  the  secularized  worldliness ;  that  is, 
St  makes  a  development  of  culture,  in  itself  legiti- 
mate, to  be  its  one  and  all.  If  after  this  we  take 
into  view  the  names  of  the  Cainitish  line,  it  will  serve 
for  a  confirmation  of  what  has  been  said. 

1.  Henoch,  initiation,  the  initiated  and  his  city. 

2.  Irad,  townsman,  citizen,  urbamis,  civilU. 

5.  Mahujael,  or  Mahijael,  the  purified,  or  the 
formed  of  God  (nnn). 

4.   Metbusael,  the  (strengthened)  man  of  God. 

6.  Lamech,  strong  youth.  His  two  wives :  Adah, 
the  decorated,  Zillah,  the  musical  player  (ac- 
cording to  Schroder,  the  dark  brunette). 
[Schroder  is  all  wrong. — T.  L.] 

6.  The  sons  of  Lamech,  by  Adah  :  Jabal,  the 
traveller  (nomade),  and  Jubal,  the  jubilant, 
the  musician.  By  ZiUah  :  Tubal  Cain,  work- 
er in  brass  or  iron  (according  to  the  I'ersian, 
Thubal ;  Gesenius),  the  lance-forger  (accord- 
ing to  the  Shemetic,  mason) — if  not  more 
probably  :  brass  (or  iron)  of  Cain,  that  is,  the 
forger  of  the  weapons  in  wliich  the  Cainites 
trusted.  His  sister  Naamah,  the  lovely. 
Cain  and  Adam  included,  this  is  eight  genera- 
tions ;  whereas  the  line  of  Seth  that  follows  (ch.  6) 
embraces  ten  generations.  On  account  of  the  like 
names,  Henoch  and  Lamech,  Irad  and  Jared,  Kain 
and  Kenan,  Mahujael  and  Mahalael,  Metbusael  and 
Methuselah,  Knobel  supposes  a  niinghng  of  both 
genealogies,  or  one  common  primitive  legend  in  two 
forms  ;  Keil  contends  against  this  by  laying  empha- 
sis on  the  difference  of  the  names  that  appear  to  be 
similar,  and  the  different  position  of  those  that  are 
alike.  For  the  sake  of  comparison  we  let  the  line 
of  Seth  immediately  follow;  1.  Adam  (eartli-man). 
2.  Seth  (compensation,  or  the  estabhshed).  3.  Enoch 
(weak  man).  4.  Cainan  (profit,  a  mere  like-sounding 
of  Cain).  5.  Mahalaleel,  praise  of  God  (only  an 
echo  of  Mahujael).  6.  Jared,  descending,  the  de- 
scender (only  a  resemblance  in  sound  to  Irad).  7. 
Enoch  or  Henoch,  the  consecrated.  Here  the  devo- 
ted, or  consecrated,  follows  the  desceiuling ;  in  the 
Cainitish  line  he  follows  Cain.  The  one  was  the 
occupier  of  a  city  in  the  world,  the  other  was  trans- 
lated to  God ;  both  consecrations,  or  devotions, 
stand,  therefore,  in  full  contrast.  8.  Methuselah. 
According  to  the  usual  interpretation  ;  man  of  the 
arrow,  of  the  weapons  of  war.  As  he  forms  a  chro- 
nological parallel  with  the  Cainitic  Lamech,  so  may 
we  regard  this  name  as  indicating  that  he  introduced 
these  uewly  invented  weapons  of  the  Cainites  into 
the  line  of  Seth,  in  order  to  be  a  defence  against  the 
hostile  insolence  of  the  Cainites.  It  consists  with 
this  interpretation,  that  with  him  there  came  into  the 
line  of  Seth  a  tendency  to  the  worldly,  after  which 
h  goes  down  with  it,  and  with  the  age.  Even  the 
Imposing  upon  his  son  the  name  Lamech,  the  strong 
youth,  may  be  regarded  as  a  warlike  demonstration 
igainst  the  Cainitic  Lamech.  Therefore,  9.  Lemech 
•r   Lamech.     10.    Noah,    the   rest,  the  quieter,  or 


I  peacemaker.  With  Lamech,  who  greeted  in  his  soj 
the  future  pacificator,  tliere  appears  lo  be  indicated 
in  the  line  of  Seth,  a  direction,  |ieacet'ul,  yet  tmublea 
with  toil  and  strife.  It  was  just  such  an  .-ige,  how- 
ever, as  might  have  for  its  consequence  the  alli;ince# 
and  mingliogs  with  the  Cainites  that  are  now  intro- 
duced, and  which  have  so  often  followed  the  exigeu* 
cies  of  war.  This  Setliian  Lamech,  howev<^r,  forma 
a  signilicant  contrast  with  the  Cainitic.  The  one 
consoles  himself  with  the  newly  invented  weapons 
of  his  son  Tubal  Cain,  as  his  security  against  the 
fearful  blood-vengeance.  The  other  comforts  him- 
self with  the  hope  that  with  his  son  there  sliall 
come  a  season  of  holy  rest  from  the  labor  and  pains 
that  are  burdened  with  the  curse  of  God.  In  regard 
to  both  lines  in  common,  the  following  is  to  be  re- 
marked ;  1.  The  names  in  the  Caiidtic  line  are,  for 
the  most  part,  expressive  of  pride,  those  of  the 
Sethic,  of  humdity.  2.  The  Cainitic  line  is  carried 
no  farther  than  to  the  point  of  its  open  corruption 
in  polygamy,  quarrelsomeness,  and  consecration  of 
art  to  the  service  of  sin.  Tiie  Sethic  line  f'urms  in 
its  tenth  period  the  full  running  out  of  a  temporal 
world-development,  in  which  Enoch,  the  seventh, 
properly  appears  as  the  highest  point.  3.  Against 
the  mention  of  the  Cainitic  wives,  their  charms,  and 
their  art,  appears  in  the  Sethic  line  only  the  mention 
of  sons  and  daughters.  It  serves  for  an  introduction 
to  the  sixth  chapter. 

Concerning  the  repeated  appearance  of  like 
names,  compare  what  is  said  by  Keil,  p.  71.  Zillah 
can  just  as  well  mean  the  shadowy  as  the  sounding, 
yet  the  latter  interpretation  is  commended  by  the 
context.  By  the  invention  of  Jubal  a  distinction  is 
made  between  stringed  and  wind  instruments.  Iii 
its  relation  to  Tubal  Cain  the  word  ttJ-ih  must  be 
taken  as  neuter ;  since  otherwise  Tubal  Cain  would 
appear  as  the  smith  that  forged  the  smiths.  The 
song  of  Lamech  is  the  first  decidedly  poetic  form  in 
the  Scriptures,  more  distinct  than  ch.  i.  27  and  ch. 
ii.  23,  as  is  shown  by  the  marked  parallelism  of  the 
members.  It  is  the  consecration  of  poetry  to  the 
glorification  of  a  Titanic  insolence,  and,  sung  as  it 
was  in  the  ears  of  both  his  wives,  stands  as  a  proof 
that  lust  and  murder  are  near  akin  to  each  other. 
Rightly  may  we  suppose  (with  Hamann  and  Herder), 
that  the  invention  of  his  son  Tubal  Cain,  that  i--,  the 
invention  of  weapons,  made  him  so  excessively 
haughty,  whilst  the  invention  of  his  son  Jubal  put 
him  in  a  position  to  sing  to  his  wives  his  song  of 
hate  and  vengeance.  This  indicates,  at  the  same 
time,  an  immeasurable  pride  in  his  talented  sons. 
He  promises  himself  the  taking  of  a  blood-ven- 
geance, vastly  enhanced  in  degree,  but  shows,  at  the. 
same  time,  by  the  citation  of  the  case  of  his  ances-[ 
tor  Cain,  that  the  dark  history  of  that  bad  man  had 
become  transformed  into  a  proud  remembrance  for 
his  race.  The  meaning  of  the  song,  however,  is  not, 
I  have  slam  a  man  (Septuagint,  Vulgate,  &c.).  He 
supposes  the  case  that  he  were  now  wounded,  or 
now  slain  ;  that  is,  it  looks  to  the  future  (Aben  Ezra, 
Calvin,  &c.).  We  may  take  the  "S  with  which  tht 
song  begins  as  an  expression  of  assurance,  and  the 
preterite  of  the  verb  as  denoting  \he  certainty  of  th« 
declaration  (see  Delitzsch,  p.  214).  We  think  it 
better,  however,  to  take  it  liypothetically,  as  Nagels- 
bach  and  others  have  done,  and  tins  too  as  corre- 
sponding to  the  sense  as  well  as  to  the  grammatical 
expression.  In  respect  to  the  inventions  of  tlie 
Chonese,  and  the  discovery  of  music  as  coming  ou( 


262 


GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES 


•f   the   shepherd-life,  compare  Knobel,  p.  66.     In 

regard  to  tbe  conjectuies  couceriiiiig  these  genealo- 
gies, see  the  Catalogue  of  Literature,  p.  66.  Thus, 
for  example,  Jubal  is  connected  with  Apollo,  and 
Tulial  Cain  with  Vulcan.  The  siniilaritj  of  particu- 
lai  forms  in  popular  traditions  cannot  ju^tii'y  us  in 
tonl'ounding  them.  Knobel  refers  here,  in  the  view 
he  takes,  to  the  bloodthiisty  cruelty  of  the  Mongo- 
lian tribes.  Ewald  finds  in  the  three  sons  of  Laniech 
(Noah  y)  thf  representatives  of  three  prinoiijal  states 
according  to  the  Judiean  conceptions  (see  Delitzsch, 
p.  212;  also  similar  interpretations  of  Ewald,  p. 
211). 

6.  Vers.  24-26.   Seth. — And  called  his  name 

Seth. — Seth    may   denote   compensation   for   Abel 
(Knobel,  Keil), — one  who  comes  in  the  place  of  Abel 
who  has  been  slain  and  taken  away ;  and  in  this  way 
he  is  said  to  be  fixed,  established.     Eve  called  the 
giver  Elohim,  according  to  Knobel,  because  the  Seth- 
ites  were  elohists ;  acooi  dii.g  to  Keil  it  was  because 
the  divine  power  had  compensated  her  for  what  hu- 
man wickedness  had  taken  away.    The  fact  that  the 
name  Jehovah,  as  mentioned  further  on,  came  to  be 
adopted  in  connection  with  Enoch  (weak  man),  may 
lead  to  the  thought,  indeed,  of  a  lowering  of  hopes, 
and  yet  there  lies  an  expression  of  hope  in  this,  that 
Bhe  regards  Seth  as  a   permanent  compensation  for 
Abi  1. — And  to  Seth, — to  him  also  was  born  a 
■on. — Enoch, — a  designation  of  weakness,   frailty  ; 
probably  a  sorrowful  remembrance  of  Abel  (Ps.  viii. 
6;  xc.  3). — Then  began  men  to  call. — 3  i*^P, 
primarily,  to  call  on  the  name  of  Jehovah,  and  then 
to  proclaim  him,  to  announce.     Men  had  before  this 
prayed  and  called  upon  God,  but  now  they  begin  to 
reverence  God  as  Jehovah.     But  why  not  before,  in 
the  time  of  Seth  ?     God  as  Jehovah  is  the  covenant 
God  of  a  pious   race,  of  a  future   full   of  promise. 
First  with  Enoch  does  there  appear  the  .'ure  |iros- 
pect  of  a  new  line  of  promise,  after  the  line  of  Cain 
had  lost  it.     With  a  new  divine  race,  and  a  new  be- 
lieving  generation,    there   ever   presents   itself   the 
name  Jehovah,  and  ever  with  a  higher  glory.     Now 
it  is  for  the  first  time  after  Eve's   first   theocratic 
jubdee-cry  of  hope.     Delitzsch  is  inclined  to  think 
that  men  now  called  upon  Jehovah  in  the  direction 
of  the  Ea^t  (where  the  Cainites  made  their  settle- 
ment).    .Moreover,  it  must  be  that  here  is  narrated 
the  beginning  of  a  formal    divine  worship.     In  re- 
spect to  this,  as  also  in  respect  to  the  two  pillars  of 
Seth's  descendant*  of  wliich  Jose|)hus  speaks,  com- 
pare Delitzsch,  p.  218.     The  langu;ige  undoubtedly 
refers  to  a  general   honoring  of  the  name  Jehovah 
among  the  pious  Sethites.     Concerning  the  name  of 
God,  compare  the  Kibelwerk,  Matt.,  p.  125  (Am.  ed.). 
In  relation  to  Jehovah  is  the  name  of  special  signifi- 
cance, because  Jehovah  is  tlie  God  of  the  covenant, 
or  of  the  revelation  of  salvation,  and  because  the 
name  of  God,  whilst  on  the  one  side  it  denotes  his 
revelation,  does,  on  the  other,  present  the  reflex  of 
his    revelation  in  the  human  religious  recognition, 
that  is,  m  relir/ion  itself.     In  respect  to  the  supposi- 
tion that  the  primitive  religion  was  the  true  religion, 
as  wc  find  it  in  Uom.  i.  19-21,  Knobel  gives  an  ac- 
count in  its  historical  relation  (p.  67).     According  to 
a   Hebrew   interpretation    of    the   word    "H^n,  as 
though  from  the  word  bbn,to  profane,   and   which 
HiiTonymus    mentions,  though    ho    rejects  it,  there 
must  have  begun,  in  the  days  ol'  Enoeli,  a  species  of 
image-worship,  us  a  profanation  of  the  name  of  Je- 
hovah (sec  RAUiiiia,  "  The  Hebrew  Traditions  in  the 


Works  of  HIeronymus,"  p.  20).  It  is  a  Ribbinical 
figment,  resting  upon  the  misinterpretation  of  ■ 
word,  and  of  the  whole  text. 


DOCTRINAl  AND  ETHICAI. 

1.  The  propagation  of  the  human  race  is  ont 
side  of  Paradise,  not  because  it  is  first  occasioned 
by  sin,  but  rather  because  it  sujjposes  a  distinct 
development  of  mankind,  and  is  tainted  witli  its 
sin. 

2.  The  human  pairing  is  not  an  act  of  natural 
necessity,  but  a  free  ethical  love,  a  knowing,  as  its 
fruit  is  a  begetting,  a  witnessing. 

3.  The  first  mother's-joy  after  the  first  mother'* 
anguish,  is  a  spirit  of  high  enthusiasm,  and,  there- 
fore, an  expression  of  believing  hope  in  the  coming 
salvation.  It  takes  the  form  of  womanly  precipi- 
tancy, and  may  mean  that  now  she  has  bome  the 
serpent-crusher  (gotten  him,  or  brought  him  forth). 
This  is  the  first  misieckoning  in  respect  to  the  times 
and  hours  of  God,  and  the  person  who  is  to  bring 
salvation,  but  the  Ijelieving  hope  itself  is  not  a  vain 
thing.  Upon  this  high  soaring,  as  it  appears  in  the 
mother's  naming  of  Cain  (tiifniKa,  see  John  i.  42), 
there  follows,  after  the  human  fashion,  a  great  lower- 
ing of  hope,  as  shown  in  the  naming  of  the  second 
son,  wherein  there  appears  to  be  indicated  a  fearful 
motheily  foreboding,  which  may  have  been  already 
occasioned  by  the  conduct  of  the  young  Cain. 

4.  The  formation  of  the  family :  the  fundamental 
law  of  human  relations  ("next  to  the  conjugal  the 
parental,  the  sisterly  and  brotherly,  the  general  rela- 
tion of  kindred,"  Delitz.-ch)  and  of  all  human  ordi- 
nances. Church  and  state,  with  their  binding  ce- 
ment, the  school,  all  in  the  embryo  form.  The 
offering.  The  sentence  upon  Cain  for  his  brother's 
murder.  The  first  moral  lesson,  an  admonition  or 
wai'ning  to  Cain. 

6.  In  the  bosom  of  the  first  family  there  appears 
the  first  contrast  between  the  two  ground-forms  of 
the  human  calling, — between  worldly  power  and  a 
divine  endurance,  between  an  ungodly  and  a  godly 
direction,  between  one  who  was  godless  and  one  who 
was  pious,  between  one  who  was  loaded  in  life  with 
the  curse  of  God  and  one  who  was  slain  for  his 
piety,  yet  whose  death,  blood,  and  right,  had  still  an 
abiding  value  in  the  eyes  of  God. 

6.  The  religious  oll'ering  is  indicated  and  intro- 
duced as  early  as  humanity  in  the  state  of  sin,  ch. 
iii.  21.  It  has  its  origin  in  thankfulness  for  God's 
gifts,  and  the  acknowledgment  that  all  belongs  to 
him  and  must  be  presented  or  consecrated  to  him. 
It  is,  moreover,  an  expression  of  the  feeling  that  the 
failure  to  present  a  real  and  perfect  obedience  of  the 
heart  and  will,  and  of  a  perfectly  holy  hfe  with 
prayer,  is  attested  by  the  symbolical  offering,  which, 
as  such,  denotes  a  longing  for,  and  a  craving  need 
of  restoration  to,  that  perfect  condition  wherein  life 
and  oll'ering  unite  in  one.  Concerning  the  offering, 
see  Exodus  and  Leviticus. 

1.  God's  pleasure  in  the  one  offering,  Ids  displeas- 
ure at  the  other.     See  the  Exegetical  notes. 

8.  God's  wannng  to  Cain.  Sin  evidently  appear* 
in  Cain  in  an  advanced  stage  of  pmgress,  and  this 
Uulieates  hereditary  sinfulness.  The  divine  warning, 
moreover,  cliaracterizes  litis  hereditary  tenilency  to 
sin,  in  its  most  peculiar  being,  not  as  a  f'al>iiisu< 
force,  but   as   a   seducing   inclination   to  evil,  a^  i 


CHAP.  rV.   1-26. 


263 


tempting  power  which  already,  like  a  ravenous  wild 
beast,  was  crouching  at  his  door,  and  ready  to  spring 
upoL  liim.  Therefore  does  God  ascribe  to  him  a 
cupaorty  to  rule  over  sin  by  the  aid  of  the  warning 
word  of  God  standing  as  security  to  hirn  for  such 
assistance.  It  does  not  depend  upon  his  clioice 
whether  he  shall  be  tempted  or  not,  but  it  does  be- 
long to  his  choice,  whether  he  will  let  sin  have  its 
will  ir  him,  or  whether  he  Idmself  shall  rule  over  it. 
Sin  (though  feminine)  is  presented  in  the  figure  of  a 
male  beast,  or  of  a  masculine  nature, — as  a  lion, 
dragon,  or  serpent.  On  account  of  a  supposed 
strangeness  in  the  express>n :  rule  over  him  (or  it), 
Ewald  takes  it  as  a  quest;  n  :  Wilt  thou  be  able  to 
rule  over  it  ?  And  Delitzsch  holds  that  it  does  not 
mean  the  ruling  over  the  sin  that  is  lurking  for  him, 
but  only  over  tlie  inward  temptation.  But  this  in- 
ward temptation,  in  so  far  as  it  is  temptation  only,  is 
just  the  sin  that  is  crouching  at  the  door;  for  the 
door  denotes  the  entrance  to  his  inclination,  or  to  his 
will.  Keil  corrects  Delitzsch  by  saying  :  "  it  is  not 
the  holding  down  of  the  inner  temptibility  wliich  is 
commanded,  but  the  withstanding  of  that  power  of 
evil  which  invades  man  from  without,'' — a  view 
which  here  gives  no  proper  sense.  The  personitica- 
tion  of  sin,  and  what  is  said  about  its  desire  and  its 
craving  after  men  (as  though  to  devour  them),  ap- 
pears not  without  significance,  yet  still  the  remem- 
brance of  1  Pet.  v.  8  should  not  lead  us  to  find 
here,  as  Dehtzsch  does,  a  conscious  intimation  of 
Satan.  More  rightly  does  the  Book  of  Wisdom 
make  a  distinction  between  men's  being  raised  out 
of  the  fall,  on  the  one  hand,  or  their  permitting  sin 
to  charm  them,  increase  in  strength,  and  so  give 
power  to  the  hereditary  sinful  tendency,  on  the  other 
(Wisd.  of  Solomon,  i.  13-16;  ii.  24  ;"  x.  1).  What 
is  said  Rom.  v.  12:  "Death  has  passed  upon  all 
men,"  bears  alike  upon  all ;  but  what  follows  :  6^.'  V 
irdi/Tft  ritiapT(i>,  allows  an  endless  diversity  of  indi- 
vidual character,  and  within  the  ratios  of  its  grada- 
tions, forms  that  contrast  between  the  pious  and  the 
godless,  between  the  seed  of  the  woman  and  the 
seed  of  the  serpent,  which  the  Scripture  everywhere 
Bets  forth. 

fl.  The  Fratricide.  "Thus  sin  attains  to  its  do- 
minion, and  in  tlie  outward  act  reveals  its  inhuman, 
beastly,  diabolical  nature.  DeviUsh  hate,  brutal  sav- 
ageness ;  it  is  in  these  two  together  that  murder  has 
its  origin.  At  the  same  time  there  comes  out  openly 
here,  tor  the  first  time,  the  conflict  of  the  two  seeds 
in  the  relations  of  man  to  man.  It  is  the  serpent- 
nature  of  Cain  under  whose  stab  in  the  heel  Abel 
falls — the  first  example  of  martyrdom  ;  in  appear- 
ance a  defeat,  but  in  truth  a  victory.  From  the  in- 
nocent murdered  man,  there  goes  on,  even  to  the 
case  of  Zachariah  the  son  of  Jehoiada,  one  great 
stream  of  blood  throughout  the  whole  history  of  the 
Old  Testament  (Matt,  xxiii.  36).  At  the  very  head 
of  the  New  Testament  history  does  the  bloody  deed 
of  Cain  against  his  brother  Abel  again  repeat  itself 
in  its  counterpart,  the  bloody  act  of  the  Jewish  peo- 
ple as  committed  against  God's  most  '  holy  child 
Jesus,'  their  bi  other  in  the  flesh.  Thenceforth  flows 
ot  the  stream  of  martyr-blood  through  the  whole 
history  of  the  Church.  Death  and  murder  proceed- 
hjg  from  him  who  was  av^^wiroKTovos  ott'  dpx^s  (a 
murderer  from  tlie  beginning,  John  viii.  44),  become 
indigenous  in  the  history  of  man,  and  of  the  world, 
and  rule  in  a  thousand  forms."    Delitzsch. 

10.  The  deuth  of  Abel ;  the  second  powerful  proof 
•f  the  proph'jtic  significance  of  his  bloody  offering. 


Abel  appears  as  the  special  prophet  and  mediator  ol 
the  peculiar  idea  of  the  Old  Testament  revelation,  of 
as  the  one  who  introduces  into  the  world  the  typical 
sacrifice — that  is,  the  symbolical  representation  of  a 
yielding  up  of  the  individual  will  and  life  to  God 
through  death,  in  order  to  the  taking  away  the  sepa> 
ration  between  God  and  man  ;  and  which  represeuta 
tion  (as  it  unfolds)  must  >,ver  become  more  and  mor< 
tlie  t)'pe  of  the  real  propitiation  as  set  forth  in  tb< 
New  Testament.  Therefore  would  Abel  be  justified 
by  hill  act  of  faith,  even  as  Abraham  was  (ileb.  xi. 
4) ;  and  to  such  an  extent  must  the  offering  of  Abd 
be  n^ferred  back  to  a  divine  occasioning,  or  some 
divine  institution. 

11.  The  first  murder  of  a  brother  proceeded  fron 
a  strife  concerning  religion.  It  appears  to  be  pre- 
supposed that  Cain,  in  his  sacrificial  worship,  had 
wilfully  separated  himself  from  Abel.  This  would 
be  the  first  separation.  The  second  is  that  his  offer- 
ing, whilst  it  appeared  in  a  stinted  form,  remained 
throughout  an  unbloody  sacrifice.  Communion  in 
the  offering  would  have  made  it  of  richer  value.  Th« 
mark  of  servility,  legality,  joylessness,  and  an  envioui 
jealousy  of  his  brother's  altar,  appears  quite  promi- 
nent. Therefore  it  is,  too,  that  he  fails  of  the  bless- 
ing, and  the  seal  of  the  divine  acceptance.  The 
effect,  however,  is  not  repentance,  but  envy,  fanati- 
cism, hate,  obduracy  against  God's  word,  and,  finally, 
the  murder  of  his  brother.  The  first  war  was  a  re- 
ligious war.  From  thence  have  all  the  wars  in  the 
world's  history  had  their  motive  and  their  coloring. 
Kven  with  the  most  modern  wiirs  religion  has  more 
to  do  man  is  commonly  thought.  The  altar,  the  cen- 
tre as  it  is  of  all  holy  sacrificial  acts,  is  the  centre 
also  of  all  that  is  horrible  in  the  history  of  the  world ; 
sino'.  It  is  the  religious  idea,  in  some  form,  that  is  the 
moving  power  of  human  history. 

12.  Already  has  the  first-born  lost  his  birthright, 
through  a  proud  confidence  in  its  prerogative,  out  of 
which  is  developed  envy  of  his  brother's  prelerence, 
and  from  this,  again,  in  the  course  of  its  progress, 
scorn  and  hate.  In  this  form  goes  the  story  through 
the  history  of  the  world,  through  the  history  of  reli- 
gion, of  the  church,  and  of  the  state.  Thus,  many 
a  time  does  the  prerogative  of  birth,  which  in  itself 
and  normally  is  a  blessing,  become  transformed  into 
a  prerogative  of  hereditary  sin  and  guilt  (Matt. 
iii.  9). 

13.  As  chapter  3d  presents  to  us  the  archetype 
of  the  genesis  of  sin,  even  to  the  evil  act,  so  does 
chapter  4th  give  us  the  form  of  the  genesis,  and  of 
the  unfolding  of  obduracy.  The  commencing  point 
is  irreligiosity,  that  is,  an  offering  worthless  and  hypo- 
critical in  its  idea  (Rom.  i.  21).  The  consequences 
that  immediately  follow  are  unfriendliness,  envy, 
brotherly  hate,  rage,  grudging,  and  moroseness.  To 
this  succeeds  an  impenitent  demeanor  towards  thij 
divine  voice  of  warning,  as  shown  in  a  wicked  silence. 
Then  comes  the  consummation  of  his  evil  behavior 
towards  his  brother.  The  first  example  of  this  was 
probably  a  mocking  perversion  of  what  God  had  said 
into  a  presumptuous  retort  upon  his  brother ;  theu 
the  bold  throwing  off  the  mask  in  the  murder  itself^ 
as  it  took  place  in  the  field,  upon  the  boundaries  of 
their  respective  callings.  Now  again,  on  God's  ar- 
raignment, his  impudent,  diabolical  lying,  and  Titanio 
presumption,  butwhicli  becomes,  after  the  imposition 
of  the  penalty,  a  howling  despair.  Thus  it  is  that 
while  in  his  presumption,  and  in  his  despondency,  ha 
becomes  an  enemy  of  God,  so  is  he  also  a  foe  of  man  ( 
seeing  that  his  disordered  imagination  peoples  th* 


M4 


GENESIS.  OR  THE  FIRST  BOOK   OF  MOSES. 


world  with  human  beings  who  stand  to  him  on  a  foot- 
ing of  deadly  bostihty.  When  iu  this  spirit  he  goes 
foith  as  a  fugitive  and  a  vagabond  from  tlie  land  of 
Eden  to  a  land  ot^  soHtary  exile,  and  there  builds  a 
city,  the  main  significance  of  it  lies  in  Its  walls.  It 
is  d^fortnss  to  defend  himself  against  any  of  Adam's 
future  children  who  may  not  belong  to  the  Cainite 
race. 

14.  The  judgment  on  Cain,  a  parallel  to  the  first 
judgment,  ch.  iii.,  just  as  the  behavior  of  Cain  is  a 
counterpart,  and  a  parallel,  to  the  behavior  of  his  par- 
ents. As  a  parallel  it  reminds  us  of  the  behavior  of 
the  serpent,  *'  CUvnitat  ad  ccelum  vox  sa^iguinU^  etc. ; 
it  is  like  the  old  saying  of  the  tour  heaven-crpng  sins. 
When  the  Epistle  to  the  Hebrews  tells  us  that  by 
means  of  his  faith,  Abel,  though  dead,  yet  speaketh 
(AaAf?),  it  muj-t  mean  that  the  cry  of  his  blood,  re- 
garded as  still  heard,  is  a  proof  that  even  after  death 
he  is  stiil  an  object  of  the  divine  care,*  one  still  un- 


♦  [Critth  unto  me,  Gen.  iv.  10,  cJamal  ad  me,  complains 
unto  me.  This  is  one  ot  the  texts  which  the  blind  Sad- 
ducee  had  often  read,  but  with  the  veil  upon  his  heart,  lie 
had  seen  nothing  in  it.  It  w;is  no  proof  to  him  of  anything 
vital  and  personal  in  man  after  death.  But  what  a  flood  of 
light  is  poured  upon  this,  and  similar  language  in  the  Old 
Testament,  by  the  divine  interpieter  :  "  He  iw  not  the  God 
of  the  dead,  but  of  the  living."  Matt.  xxii.  32.  It  must  be 
liJfe  that  cries  unto  God,  and  that  he  hears.  Abel  yet  lived  ; 
he  yet  spake;  AoAel,  in  the  present,  he  speaketh  still.  To 
Christ,  iu  whom  the  veil  is  taken  away,  it  was  no  figuie 
merely,  or  rhetorical  usus  loquendi,  as  it  was  to  the  Sad- 
ducee,  and  as  it  has  become,  in  a  great  measure,  to  the  mod- 
ern interpreter  wiio  carries  back  the  deadness  und  fripidity 
of  worn-out  modem  speech  to  chill  the  waimth  and  vitality 
of  ancient  language.  In  isuch  primitive  forms  there  is  noth- 
ing unmeaning,  or  merely  rhetorical.  To  the  spiritual  miud 
of  Christ  it  was  all  made  real  by  that  intimation  of  a  divine 
interest  which  guaranties  a  real  personal  being  in  those  for 
whom  it  is  expressed.  The  soul  of  Abel,  of  which  the  blood 
was  the  nearest  material  garment,  was  un-OKOTn)  toO  Bvaia- 
WTTipiov,  *' under  the  altar"  of  the  Divine  Justice,  "^rpa 
'j1'*b",  in  *'the  secret  place  of  the  Most  High;"  it  was 
"lodyifig,  tarrying  ("(alSn""  Ps.  xci.  1),  under  the  shadow 
of  the  Almighty."  It  was  not  for  Cain's  sake  that  this  is 
eaid,  for  his  reformation,  or  for  his  punishment  merely,  or 
for  any  preventive  benefit  of  a  police  kind  in  the  checking 
of  future  murders  among  a  race  all  of  whom,  if  only  the 
worldly  aspect  is  regarded,  were  soon  to  perish  in  someway 
and  be  no  more.  It  was  not  this,  solely  or  mainly,  that 
made  that  voice  effectual  in  its  call.  It  was  for  Abel's  sake, 
as  a  pious  son  of  God,— the  still  liWng  Abel,  in  whom  the 
image  of  God  had  been  assailed  (ste  Gen.  ix.  6  ;  Ps.  cxvi.  1  ■'»). 

And  so  we  may  say  of  other  expressions  in  the  Old  Tes- 
tament, now  become  mere  metaphors,  or  dead  forms  of 
speech,  but  anciently  full  of  life  and  reality,  representing 
Bouls,  especially  the  souls  of  the  pious,  as  yet  having  some 
kind  of  being,  known  at  least  to  God  "to  whom  they  live," 
as  our  Saviour  adds,  Luke  xx.  38.  They  are  "  gathered  to 
their  people;"  they  have  "gone  to  their  fathers;"  they 
"yield  up  the  ghost,"  not  as  a  thing  that  perishes,  but  as  a 
most  precious  deposit  ti>  be  kt-pt  (laid  up,  or  treasuretl  in 
Sheol,  Job  xiv.  13),  "until  the  set  time  when  God  shall  call 
and  they  shall  answer;  for  he  will  have  a  regard  (C^OS^ 
Job  xiv.  15,  16,  will  have  a  longing  desire)  to  tlie  woik  of 
his  hands."  They  call  themselves  "  pilgrims  and  sojourners 
upon  eailh"— a  phrase  that  has  no  meaning  except  as  con- 
nected with  the  idea  of  another  state  of  being,  a  homeland, 
a  rtst.  This  is  the  snlvatioji,  as  one  of  these  pilgrims  says  at 
the  very  close  of  his  earthly  life,  when  all  thought  of  a  more 
worldly  deliverance  is  necessarily  exclndrd,  and  there  can 
remain  only  the  hope  of  something  beyond  :  "  I  have  wait- 
ed for  thy  salvation,  0  Lord."  S'O  how  it  breaks  from  the 
dying  Jacob  in  the  very  midst  of  his  prophetic  contomphi- 
iion  of  the  future  worldly  (h'stiny  of  his  sons.  Gen.  xlix.  IS. 
Wliut  could  they  mean  7  There  are  here  no  imagined  bounds 
of  (fpaco  and  lime,  no  localitiew ;  it  is  all  pure  sultjtetivene.ss, 
h  may  be  said  ;  but  such  a  hope,  indefinite  as  it  mny  seem, 
OEM  far  more  of  mora';  power  than  any  ]01ysi:in  or  Ilcspeii- 
dean  fancies.  It  was  security,  it  was  blcsseilriL'ss,  and  witli 
this  thoy  were  content.  It  wan  tlie  idea  of  protection,  a"  cov- 
tring  of  wings,"  being  under  "  the  shadow  of  the  Almighty." 
It  was  all  that  wati  contained  in  that  mout  mysterious  ex- 
pfeasion  ri^3D    IPO,  "the  secret  of  thy   presence,"  Ps. 


forgotten,  not  lost — still  living."   Delitzsch.     At  tht 

same  time  is  the  cry  of  this  martyr-blood  the  first 
signd  of  that  voice,  whether  of  the  blood  or  of  th« 
spirit,  wliich  ever  calls  for  (lod's  judgment,  first  upon 
Jerusalem  (Matt,  xxiii.  15;  comp.  ch.  ii.  18),  and 
finally  upon  the  whole  world  (Rev.  vi.  10).  Only 
the  call  of  the  blood  of  Christ  it  is  that  transforms 
this  judgment  into  a  jutlgment  of  (ItJivoiancfc  for  all 
who  shall  receive  salvation  (Heb.  xii.  24). 

15.  The  chief  points  in  the  sentence  against  Cain. 
He  is  cursed  from  the  ground.  The  very  nature  of 
the  ground,  so  to  speak,  becomes  an  angel  (or  min- 
ister) of  penal  vengeance  against  the  unnatural  lran» 
gressor.  He  hath  aroused  it  against  him  in  its  inner^ 
most  nature,  in  forcing  it  to  drink  his  brother's  blood. 
Henceforth  will  earth  deny  to  him  its  fruits.  Where 
the  murderer  perpetrated  the  murder,  the  grass  grows 
no  more.  The  fratricide  makes  the  ground  the  place 
of  judgment.  The  war  desolates  the  land.  The 
curse  proper,  however,  lies  on  the  conscience  itself. 
His  heavy  consciousness  of  guilt,  incapable  of  being 
healed,  and  in  its  deceit,  its  presumption,  and  its 
despondency,  driven  to  despair,  nmst  make  him  a 
fugitive  and  a  vagabond  upon  the  earth.  He  is  ban- 
ished beyond  any  protecting  enclosure,  from  every 
place  of  rest ;  and  though  he  may  surround  himself 
with  walls  as  high  as  heaven,  he  is  still  a  banished 
Azazel  (Lev.  xvi.  22) — the  prince  of  exiles.  There 
lies  in  the  passage  before  us  a  germ  of  the  church's  ex- 
communication and  of  the  civic  outlawry.  The  ban- 
ishment into  immeasurable  space  appears  as  a  warn- 
ing prelude  to  the  endless  exile  of  damnation.  We 
may  ask :  Why  was  not  the  punishment  of  death  im- 
posed on  Cain,  as  is  demanded  by  the  later  law,  ch. 
ix:.  6,  instead  of  exile  ?  It  is  not  a  suffieient  answer 
to  say,  that  the  parents  of  Cain  could  not  execute 
such  a  sentence;  the  cherubim  might  have  crushed 
him.  But  it  becomes  evident,  already,  that  the  re- 
ligious social  death  of  absolute  bani.shmciit  from  hu- 
man society,  constiiutts  the  peculiar  essence  of  the 
death  penalty  (see  Langk,  Die  Gesetzlich-Catholiache 
Kirvhe  altt  Sbmbild^  p.  71). 

16.  In  respect  to  the  repentance  of  Cain  and 
Judas,  see  the  Exegetical  annotations  to  v.  13. 

17.  The  Caiuitic  race.     Development  of  the  ear- 

xxxi.  20,  "the  hiding  (11203)  in  God's  paTiUon,"  where 
they  have  that  unimae:inaltle  bein^  which  Christ  calls 
"living  unto  God,"  iravTe^  yap  avTtZ  ^Cjtrtv,  Luke  xx.  38. 
Some  may  see  in  such  expressions  nieri-ly  the  hope  of  tem- 
poral deliverance,  and  yit  even  the  most  unspintual  inter- 
preters can  hardly  avoid  the  feelint;  that  this  lower  idea,  how- 
ever it  may  be  partially  aceonmiuiiated  to  a  seeming'  secular 
context,  does  not  satisfy  the  holy  earnestness  of  the  lan- 
puage,  or  fill  out  that  idea  of  blessedness  and  protection  so 
far  beyond  what  could  be  afforded  by  any  earihly  taberna- 
cle, or  in  any  temple  made  by  hands  :  "  U  how  great  is  Thy 
goodness  which  Thou  hast  ia I rf  U;p(ri!E2I  comp.  Job  xiv.  13) 
for  those  that  fear  thee  !  Thou  wilt  hide  them  in  the  sr.crcl  of 
thy  presence,  thou  wilt  treasure  them  in  thy  pa\'ilion,"  away 
from  all  the  strife  and  ccnsuie  of  this  presi-nt  life,  P(~.  xxaa. 
20,  21.  We  cannot  be  wn'np  when  we  have  our  Saviour  to 
guide  us  in  the  interpretation  of  such  language,  as  proving 
a  b(  1  ef  in  immortahiy,  or  a  continuoa-^  being,  from  the  ex- 
pression of  the  divine  care  and  protection  Inr  the  pious  liv- 
ing and  the  pious  dead.  Identity,  contiimily,  iHrsonalily, 
are  inseparable  from  the  idea  of  such  mi  intnest,  ami  we 
must  HUiipose  that  the  thought  was  vivi'liy  jaesenf  tn  thB 
minds  of  those  in  early  times  wlio  so  jiasviunately  expn'sseij 
it.  Ono  thing  is  certain,  that  SaddueeriMii  or  mateiialism 
Would  never  have  given  rise  to  t^mit  modes  of  speech,  al- 
tliough  they  may  be  satisfied  with  them  after  tney  have 
divested  them  of  all  meaning.  We  may  >ay,  inu,  tlmi  alter 
surh  an  exposition  as  Christ  has  given  us,  the  denial  ol  llu-re 
beinu^  any  idea  of  a  future  life  in  the  Old  Testament  is  lie-A^- 
ritrhl  inl'ul'lity,  however  it  may  be  presented  bj  piolensed 
Christian  theolof^iaQs,  or  even  by  learned  biiihop'}  in  tlu 
Church.— T.  Ii.1 


CHAP    IV.    l-!it). 


:^^^ 


llest  world— culture  in  its  reciprocity  with  the  ad- 
vancing Cainitic  corruption.  Delitzsch  finds  it  sig- 
nificant that  Cain  gave  the  same  name,  Henoch,  to 
his  son  aud  to  the  city  which  lie  built  tor  him,  and 
«hat  he  must  have  had  regard  in  both  to  the  funda- 
mental beginnings  of  a  peculiar  and  special  histori- 
cal development.  He  cites  the  words  of  Ao'Gusti.ne, 
De  Civitate  Dei,  cb.  xiv.  28 :  "  Fecermit  ig'itur  civi- 
tates  duos  amoves  duo,  terrenam  scilicet  amor  sui 
ttsgtie  ad  contemptum  dei,  coeleslem  vera  amor  Dei 
u»gue  ad  contemptum  xui ;  ilia  in  .sc  ipsa,  Jucc  in 
Domino  gloriatur."  Yet  still  even  Delitzscli  makes 
prominent  the  value  of  each  Cainitic  advance  in  cul- 
ture. In  writings  which  set  forth  the  origin  of  all 
things,  there  could  not  fail  to  be  something  in  rela- 
tion to  the  origin  of  trades  and  arts.  At  a  later  time 
would  these  inventioas  come  into  the  possession  of 
God's  people.  Still  the  Cairutic  race  has  the  honor 
of  every  important  advance  in  worldly  culture ;  be- 
cause this  race  of  the  promise  has  suffered  in  the 
ruin  of  the  world,  whilst  the  race  of  the  curse  falls 
naturally  into  it,  or  make  it  their  home.  We  can 
only  say,  however,  that  the  one-sided,  worldly  ten- 
dency, favored  a  precocious  development  of  every 
power  of  culture  among  the  Cainites — or  that  the 
children  of  this  world  are  mser  in  their  way  than 
the  children  of  light.  It  is  not  the  inventions  them- 
selves, but  their  morbidly  active  development,  and 
their  abuse,  that  have  on  them  the  mark  of  the 
curse.  Again,  it  is  in  the  direction  of  tbe  dualistic, 
theosophie  assumption  of  a  deeper,  or  hidden  sense, 
when  we  read  (Delitzsch,  p.  21.3):  "Even  to  this 
day  the  arts  cannot  disown  the  root  of  the  curse,  out 
of  which  they  spring."  "  There  is,  moreover,  re- 
maining in  all  music,  not  only  an  unspiriluali/.ed 
ground  of  material  naturalness  merely,  but  a  Cainitic 
element  of  impure  sensuality"  (p.  213).  Neverthe- 
less, through  the  subjectivity  of  the  artist  shall  "  that 
fundamental  being  of  art  which  in  itself  is  sinless  " 
attain  that  to  which  it  is  morally  destined,"  p.  215. 
Further  on  Delitzsch  well  says :  "  With  a  deed  of 
murder  began,  and  with  a  song  of  murder  closes,  the 
history  of  the  Cainites.  In  the  seventh  generation  all 
is  forgotten — immersed  in  music,  revelry,  luxury, 
decoration  and  outward  show,"  etc.  Again  he  says : 
"  This  is  the  genesis  of  the  most  spiritual  art,  such 
13  poetry,  music,  etc."  (p.  216).  More  happily,  at 
least  in  respect  to  its  outer  consequences,  did  there 
precede  all  this  that  pious  song  of  jubilee  at  the  cre- 
ation of  the  first  man  (p.  123).  Thus  much  is  true, 
that  as  art,  and  especially  poetry,  points  out  the  dis- 
tance between  the  real  and  the  ideal  on  the  side  of 
culture,  so  does  the  sacrificial  offering  do  the  same 
on  the  side  of  cultus,  or  reUgion. 

18.  Concerning  the  worship  of  Jehovah  as  begin- 
ning among  the  Sethites,  see  the  Exegetical  explana- 
tions. 

HOMTT.F.TICAI.  AND  PRACTICAl. 

See  Doctrinal  and  Ethical. — Adam's  Family.  His 
guilt,  his  suffering,  his  salvation,  and  his  hope. — 
The  first  family  picture  in  the  Bible. — The  tragic 
sorrow  in  every  family  (indicated  in  the  baptism  of 
children)  — The  family  the  root  of  every  human  ordi- 
nance— both  of  church  and  state. — The  first  form  of 
education  as  it  makes  its  appearance  in  the  firsi  sac- 
rifice, and  in  the  varied  callings  of  Cain  and  Abel. 
What  education  can  do,  and  what  it  cannot. — Unlike 
children  of  like  parents. — Pious  parents  may  have 
»ickei   children  (.Caiu — Abel). — Eve's  precipitancy 


even  in  the  utterance  of  her  faith. — Eve's  materna, 
joy,  in  its  divine  trust,  and  in  its  human  mistakmgs. 

1.  The  divine  truthfulness  in  her  hope  of  salvation  j 

2.  the  moumful  disappointment  in  her  expectationa 
of  Cain  ;  3.  the  happy  disappointment  in  respect  t« 
Abel  (not  a  vanishing  vapor :  Abel  "yet  speaketh"). 
— The  two  ground-forms  of  the  human  vocation. — The 
acceptable  and  the  rejected  ofl'ering. — The  contrast 
between  Cain  and  his  brothers  in  its  significance: 

1.  Cain  lives,  Abel  dies ;  2.  Cain's  race  perishes,  tbt 
race  of  Seth  continues  (through  N'oah),  even  to  th« 
eml  of  the  world. — Cain  the  first  natural  first  born 
(like  Ishinael,  Esau.  Reuben,  the  brotliers  of  David, 
etc.),  Abel  the  first  spiritual  first^buriL — Cain  and 
his  pride  in  the  carnal  birthright  and  prerogative, 
a  world-historical  type  :    1.  For  the  reUgious  history, 

2.  for  the  political. — Cain  and  Abel,  or  the  godless 
and  the  pious  direction  inside  the  common  pecca- 
bility.— Cain  and  Abel,  or  the  history  of  the  first 
sacrificial  offering,  a  prefiguration  of  the  most  glori- 
ous light-side,  or  of  the  darkest  and  most  fearful 
aspect  in  the  world-history. — Cain  and  Abel :  the 
separated  altars,  or  tbe  first  religious  war,  or  tho 
divinely  kindled  flame  of  belief  and  the  wrath-en 
kindled  flame  of  fanaticism. — Cain,  or  the  world- 
history  of  envy.  Abel,  or  the  world-history  of  mar- 
tyrdom.—The  brother's  murder. — Tlie  brother's 
blood. — The  first  slain. — -And  death  with  sin. — The 
first  appearing  of  death — War. — The  obduracy  of 
Cain,  or  Cain  warned  by  God  in  vain. — Cain's  free- 
dom and  bondage. — Cain's  sentence. — The  curse  of 
Cain. — ^Cain's  repentance  (first  presumption,  then 
despair). — The  evil  conscience  in  the  history  of 
Adam  and  in  the  history  of  Cain.  Comparison. — 
The  b,anishment  of  Cain. — The  sign  of  Cain. — Caia 
and  his  race,  or  worthlessness  as  regards  religion 
and  worldly  spiritual  power,  a  reflected  image  of  the 
Satanic  kingdom. — The  progress  of  corruption  in  the 
Cainitic  race. — It  was  not  the  worldly  cultivation  of 
Cain  that  was  evil,  or  from  the  evil  one,  but  its 
worldliness. — The  first  city. — Lamech,  or  the  misuse 
of  weapons,  or  the  misuse  of  art,  or  of  all  culture. — 
Polygamy. — Seth,  or  the  on£  ranaining,  established, 
compensation  for  Abel. — The  Sethites,  or  the  first 
beginning  of  a  new  and  better  time  indicated  in  this, 
that  men  begin  to  proclaim  the  name  Jeiiovah,  the 
God  of  the  covenant. — Enosh,  denoting  frail  humani- 
ty, a  name  of  htmiihty. — When  God  becomes  great 
at  any  time,  or  in  any  race,  then  man  becomes 
small. — Does  man  fiist  become  small,  then  God  be- 
comes to  him  great.  At  the  birth  of  Cain,  Eve  was 
hasty  in  her  joy  ;  at  the  birth  of  Abel,  hasty  in  her 
despondency  ;  at  the  birth  of  Seth,  quiet  and  confid- 
ing.— Seth,  or  the  established  people  of  God  ;  "  And 
the  gates  of  hell  shall  not  prevail  against  them." 

Stakke  :  Ver.  .3.  God  himself  instituted  the  offer- 
ings, as  we  see  from  Heb.  xi.  4,  that  as  the  belief 
of  Abel  in  his  offering  had  for  its  necessary  ground 
the  divine  command,  promise,  and  revelation,  so  the 
^offerings  themselves  must  be  types  of  Christ.— 
ver.  4.  We  cannot  doubt  that  from  the  very  be- 
ginning God  reserved  to  himself  the  firstUngs  oi 
first-born.  Such  a  command  He  repeated,  Exod. 
xiii.  2  ;  Numb.  iii.  13.  It  was  for  j  type  of  Christ 
the  first-l)orn  before  all  creations. — Ver.  5.  Cain 
ever  oppresses  aud  murders  Abel.  What  else  is  it 
than  the  strife  between  the  flesh  and  the  spirit,  the 
enmity  between  the  seed  of  the  woman,  and  th* 
seed  of  the  serpent  ?  Arndt's  "  Christianity." — 7'ub. 
Bible:  Wouldst  thou  that  thy  service  be  accept- 
able to  God,  perform  it  with  unfeigned  belief,  and  t 


ZG'i 


GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


pure  heart  (Matt.  t.  23,  24  ;  ix.  13  ;  1  Tim.  i.  15).— 
Cramer  :  Wlieu  God  builds  a  church,  then  does  the 
devil  build  a  eliape!  close  to  it  (Ps.  xxvi.  6). — How 
beautiful  and  lovely  is  it  when  brothers  dwell  togeth- 
er in  harmony  (Ps.  cxxxiii.  1 )  ?  but  how  rare  ? — 
Envy  and  je.alousy  have  their  origin  from  the  devil, 
and  are  the  root  of  aU  evil  deeds. — When  the  godless 
ought  to  be  allured  to  reforn]ation  by  the  example 
ofthe  pious,  they  often  become  thereby  only  the 
more  embittered  (Acts  vii.  54). — Ver.  8.  Accord- 
ing to  the  Jews,  Cain  maintained  that  there  was  no 
juilge,  no  judgment,  no  reward  of  the  good,  no  pun- 
ishment of  the  wicked,  no  eternity,  all  which  Abel 
contradicted  ;  wheretbre  Cain  became  so  embittered 
that  he  slew  his  brother.  There  is  no  ground  for 
the  pretence  of  the  Masorites  that  there  are  wanting 
here  tweiuy-eight  verses,  which  contain  the  speech 
of  Cain  with  Abel. — Abel  prefigures  Christ.  As 
Abel  was  a  shepherd,  so  also  was  Christ. — Freiherg 
Bible :  Cain  is  an  exact  type  of  Antichrist. — Osian- 
DER  :  The  preaching  of  repentance  avails  not  with 
all  men  ;  especially  is  this  the  case  with  those  who 
are  given  up  to  a  reprobate  mind  (Acts  vii.  49,  etc.). 
— Cramer  :  Sin  grows  rapidly,  and  after  a  small 
beginning  takes  wide  steps  (Wisdom  of  Sirach  xxviii. 
13,14). — Where  there  is  an  evil  heart,  there  is  an 
evil  eye,  and  wliere  both  these  are,  there  is  also 
an  evil  hand. — T!ie  Wiirtemb.  Bible  :  It  is  a  very  an- 
cient stab  in  the  heel  by  the  malicious  devil,  that 
the  false  church  hates  the  true,  and  persecutes  it 
even  unto  blood. — Hed-inokk;  How  early  the  date 
of  martyrdom  in  the  world  !  The  first  man  that  dies 
dies  for  the  sake  of  religion.  He  whose  offering  is 
acceptable  to  God,  becomes  now  himself  the  victim. 
— ^Ver.  10.  When  Cain  thought  that  he  had  won, 
that  he  was  now  alone  the  beloved  child,  that  Abel 
was  wholly  forgotten,  then  did  the  latter  still  live, 
stronger  and  mightier  than  before.  Then  does  the 
Majesty  on  high  assume  his  cause  ;  He  cannot  bear 
it,  lie  cannot  keep  silence  when  His  own  are  op- 
pressed. And  thouL'h  they  are  crushed  for  a  little 
while,  they  only  rise  to  a  more  glorious  and  stronger 
state;  for  they  still  live. — Cramkr:  There  is  nothing 
secret  that  shall  not  be  made  manifest  (Matt.  x.  26; 
Exod.  ii.  12,  14  ;  Josh.  vii.  •.!2  ;  2  Sam.  xii.  9).— Ver. 
13.  When  ni:in  should  humble  himself,  he  goes  rather 
into  despair,  and  rejects  the  means  of  grace.  He 
falls,  therefore,  into  a  bitter  enmity  towards  God, 
and  into  an  ever-deepening  unbelief,  since  he  refuses 
to  acknowledge  the  grace  of  God,  and  the  service  of 
Christ,  or  to  let  tliem  avail  for  his  salvation. — It  is 
in  this  way  that  Satan  plays  his  game  ;  he  sets  the 
sins  before  the  conscience  in  their  most  frightful 
fonn,  whilst  he  takes  from  the  eyes  Ihe  grace  of 
God. — Mark  the  steps  of  sin,  how  imperceptibly 
they  advance  I  1.  Cain  was  arrogant ;  by  reason  of 
his  birthright  he  thought  bin. self  better  than  he  was  ; 
2.  he  thereupon  falls  from  arrogance  into  mocking 
hypociisy,  and  secret  presumi)tion  ;  3.  thinking  that 
there  i.s  nothing  hke  him,  he  becomes  envious;  1. 
from  the  foregoing  sins  he  falls  into  nmrder,  even  the 
(laying  of  a  br</ther ;  5.  then  he  falls  into  lies,  where- 
with lie  thinks  to  palliate  or  excuse  his  brother's 
murder;  6.  linallylu  falls  into  utter  despair. — Ver.  14. 
Surely  in  the  anguish  of  his  conscience  must  Cain  be 
afraid  of  everything,  of  angels,  of  men,  of  wild  be:ists 
even  ;  yea,  even  inanimate  things  cause  him  distre.-s 
and  I  error. — Vei.  15.  Ch,\mkr:  No  sins  are  too  gieat 
10  be  l,(irgivc-n  ilsa.  i.  IN). — No  man  shall  arbitrarily 
take  from  Him  the  iiillictiun  of  vengeance  upon  evil- 
loerg  (Kom.  xii.  19). — Tub.  Bible:  All  godless  men 


bearin  their  souls  a  mark  of  the  curse,  which  numben 
them  among  the  goats.  God  marks  al!  evil-doen 
with  a  brand  in  the  conscience  (1  Tim.  iv  2). — Ver, 
16.  Wiirt.  Bible:  It  is  the  mind  of  all  the  children 
of  the  woild,  theii'  trade  and  business  ;  they  ask  not 
after  the  true  church ;  gladly  are  they  separated 
from  it ;  they  rejoice  if  it  only  goes  well  with  the 
body  (Ps.  xlix.  lu). — Ver.  24.  Confident  men  wil- 
lingly delude  themselves  with  the  example  of  others, 
and  thus  did  Lamech  comfort  himself  with  a  false- 
hood.— Ver.  21.  (0  ye  musicians,  bethink  yourselves 
that  ye  are  descended  from  a  godless  and  murder- 
ous race ;  cease  to  abuse  your  art,  otherwise  will 
your  end  be  hke  theirs  !)  Handicrafts,  arts,  and  in- 
ventions are  gifts  of  the  Holy  Spirit,  and  come  from 
God,  who  bestows  them  upon  both  the  believing  and 
unbelieving ;  blessed  is  he  who  uses  everything  for 
the  honor  of  God  !  (Dan.  i.  17;  SiMch  xxxviii.  6; 
Exod.  XXXV.  31-35). — Ver.  26.  Cramer  ;  God  can 
wonderfully  console  Christian  parents  in  affliction ; 
has  he  taken  from  them  an  Abel,  he  can  give  them 
back  a  Seth. — W^e  can  do  no  more  precious  work  on 
earth  than  to  help  in  propagating  and  spreading  the 
true  and  right  service  of  God  (Sirach  xlix.  4).— Ye 
teachers  in  schools  and  churches,  follow  the  blessed 
example  of  these  holy  forefathers,  and  let  it  be  your 
chief  business  to  proclaim  and  make  known  the  name 
of  the  Lord  to  old  and  young  (ch.  xviii.  19  ;  Deut. 
vi.  6,  etc.). 

Schriider  :  The  first  revelation  of  the  divine 
holiness  is  renewed  in  the  second  ;  and  in  the  same 
proportion  is  the  advancing  progress  of  the  curse. — 
Ver.  1-5.  After  the  character  of  the  parents  has 
become  fixed  in  the  probation,  then  must  the  men- 
tion be  of  their  children ;  they  nmst  be  born  that 
others  may  be  born  from  them.  In  her  song  of  joy, 
she  forgets  what  lay  right  before  her  eyes ;  with 
her  glance  of  hope  into  the  future  she  calls  the  in- 
fant "  a  man."  She  looks  at  the  child  of  her  womb, 
and  thinks  it  the  seed  to  whom  God  has  promised 
the  victory.  This  common  reference  to  the  divine 
promise  in  ch.  iii.  15  is  ever  held  as  truth  in  the 
interpretations  of  our  fathers. — Li-'tiiek  :  But  the 
poor  woniiin  is  deceived;  she  does  not  yet  see  her 
sorrow  aright,  nor  understand  that  from  flesh  can 
nothing  else  than  flesh  be  born,  and  that  by  flesh 
and  blood  sin  and  death  can  uever  be  vanquished  ; 
she  knows  not,  moreover,  the  day  nor  the  hour. 
Eve's  joy  and  Mary's  song  of  praise,  Luke  i.  4(1,  how 
ditt'erent !  (Yet  Mary  too  knew  not  yet  that  at  a 
later  time  a  sword  nmst  pierce  her  own  soul).  The 
one  birth  from  Eve  is  followed  by  a  second, — the 
first  is  the  Patriarch  of  the  fiilse,  the  other  of  the 
true  church.  The  name  of  the  one  forms  an  exact 
contrast  to  the  name  of  the  other.  In  Cain  does  the 
mother  of  the  living  repose  all  her  longing  and  her 
hope ;  Abel,  on  the  contrary,  the  second-born,  must 
serve  as  the  foil  of  her  heart's  puin  and  sorrow. 
The  best  description  of  this  name  Abel  (nothingness 
or  vanity)  we  read  in  Ecclesiastes  (or  the  Preaching 
of  Solomon),  ch.  i.  2.  That  whole  book,  indeed, 
may  be  regarded  as  a  diffuse  commentary  on  the 
name  Abel.  According  to  the  ojiinion  of  some  of 
the  fathers,  Abel  was  never  married. — Luther: 
Adam  and  Eve  are  not  simjily  parents  to  nourish 
and  instruct  their  children  :  they  bear  towards  tliem 
also  a  priesily  ollice  (in  that  they  lead  the  children 
to  the  sacrifice).  The  sacrifice  is  as  old  as  religion 
(that  is,  as  the  religion  of  fallen  men).--LuTni:n  : 
All  the  histories  of  the  Old  Testament  show  tha« 
God,  in  his  superabundant  ^ruce,  hath  ever  gives 


CHAF.    IV.    1-26. 


261 


tnd  maintained  in  close  connection  witli  his  word  an 
nutward  and  visible  sign  of  grace,  tliat  men,  as 
reminded  by  sucli  sacramental  sign,  might  the  more 
conlidontly  believe.  Therefore  it  is  tliat  after  the 
flood  the  rainbow  appears.  ,^nd  so  to  Abraham  was 
given  the  sign  of  cii'cumcision.  In  respei-t  to  the 
supposed  sign  of  God  :  let  one  think  on  tlie  blessing 
of  God  upon  Abel's  cattle-keeping  in  the  year  that 
followed,  whilst  Cain's  agriculture  miscarried,  or  on 
the  svmbolic  upward-mounting,  earthward-steaming, 
sacrificial  smoke.  For  other  biblical  analogies,  in 
strictest  accoidance  with  this,  we  may  think  of  a 
glance  of  light  for  Abel,  and  which  would  become 
for  his  offering  a  consuming  flame  of  fire  (Exo<l.  xiv. 
24,  (fee).  In  Matt,  xxiii.  35,  Christ  makes  Abel  the 
beginning  of  the  church  of  those  that  fear  God, 
which  will  remain  to  the  end  of  the  world,  whereas 
Cain  is  the  beginning  of  the  church  of  the  malignant 
and  the  murderous,  which  will  also  continue  to  the 
end  of  the  world.  Abel  is  not  slain  on  any  worldly 
or  domestic  account,  but  only  on  account  of  the 
service  of  God.  The  good  and  the  evil  conscience 
are  described  here  as  though  they  were  visible  to  our 
eyes ;  the  one  oiJy  lifts  its  face  on  high,  the  other 
casts  itself  despairing  down. — Vers.  B,  7.  [On  this 
field  {of  the  murder),  so  runs  the  story,  was  Damas- 
cus afterwards  built,  whose  name  hints  at  the  bloody 
deed]. — He  who  according  to  his  mother's  hope  was 
to  have  been  the  slayer  of  the  serpent,  becomes  the 
murderer  of  his  brother  the  son  of  his  own  mother. 
— Herder  :  What  a  dramatic  spectacle !  the  first 
slain  upon  the  earth. — Krummacher  :  Here  is  the 
first  brother's  murder  on  the  very  threshold  of 
Eden, — the  first  war. — Vers.  9,  10.  Herder:  Who 
shall  take  vengeance,  when  God  does  not  take  ven- 
geance '?  The  father  ? — Ldther  :  Cain  intends,  by 
this,  his  exculpation  ;  but  when  he  uses  the  name  of 
brother,  what  else  is  it  but  an  acknowledgment  that 
he  ought  to  be  his  brother's  keeper.  It  is  not  for 
slaughtered  sheep  and  cattle  slain  that  God  asks ;  it 
is  for  a  slain  man  that  he  inquires.  It  follows  that 
men  have  the  hope  of  a  resurrection,  the  hope  in  a 
God  who  out  of  the  bodily  death  can  bear  them  up 
to  everlasting  hfe,  and  who  asks  after  their  blood  as 
a  very  dear  and  precious  thing  (Ps.  cxn.  15).  What 
can  be  that  still  small  voice  which  comes  from  the 
earth,  and  which  God  bears  high  up  in  heaven  ?  Abel 
had,  heretofore,  whilst  yet  in  life,  endured  violence 
with  gentleness  and  silence ;  how  is  it  that  now  when  i 
he  is  dead,  and  rudely  buried  in  the  earth,  he  is  im- 
patient at  the  wrong  ?  How  is  it  that  he  who  before 
spake  not  one  word  against  his  brother,  now  cries 
out  so  complainingly,  and,  by  his  cry,  moves  God  to 
action  ?  Oppression  and  silence  are  no  hindrance  to 
God  in  judging  the  cause  which  the  world  so  mis- 
"takeuly  fi-ncies  to  be  buried. — Vers.  11,  12.  As 
Adam's  siu  develops  itself  in  Cain's  deed  of  murder, 
BO  does  the  first  curse  of  God  reveal  itself  in  the 
second.  Cursed  be  thou ;  that  is,  thou  art  not  the 
one  from  whom  the  blessed  seed  is  lo  be  hoped. 
By  this  word  is  Cain  excommunicated,  cut  off  like  a 
twig  from  the  branch,  so  that  he  can  have  no  more 
hope  of  the  honor  which  he  coveted.  That  which 
with  Abel  had  a  figurative  or  prfefigurative  power, 
becomes  in  Jesus  the  most  perfect  realization  ;  "  and 
the  earth  did  quake"  (Matt,  ixvii.  62).  Adam  had 
already  become  a  stranger  in  the  earth ;  Cain  is  now 
a  fugitive. — Calvix  :  Not  to  bodily  exile  alone  is 
Cain  condemned,  but  subjected  to  a  much  severer 
punishment ;  there  is  not  a  spot  of  earth  th;it  he  can 
find  where  he  shall  not  be  confounded  and  mazed  in 


soul ;  for  as  a  good  conscience  is  rishtly  called  a 
wall  of  ii  on,  so  neither  a  hundred  walls,  nor  as  manj 
fortresses,  can  protect  the  godless  from  their  unrest. 
— Vers.  13-16.  In  this  way,  although  not  excusing 
his  sin,  does  Cain  complain  nevertheless  of  the  fear- 
ful severity  of  that  judicial  sentence  which  deprives 
him  of  every  refuge.  8o  too  the  devil. — He  must 
hide  from  God  (Ps.  v.  5),  and  yet  he  cannot  (Ps. 
cxxxix.  7).  God's  face  or  countenance  means  hia 
presence  as  revealed  in  guiding  care,  or  in  forgiving 
mercy  (Exod.  xxxiii.  15). — And  this  his  misery  he 
imputes,  not  to  his  sin,  but  to  the  account  of  God. 
Cain  considers  not  merely  that  he  is  stripped  of 
God's  protection,  but  also  that  every  creature  in  the 
world  is  now  armed  with  weapons  to  take  vengeance 
upon  him.  According  to  an  ancient  legend  it  was 
the  destiny  of  Cain  to  be  slain  from  the  house  in 
which  he  dwelt.  The  Jewish  tradition  makes  Mm 
perish  with  his  race  m  the  flood. — In  respect  to  the 
mark  of  Cain :  some  have  conjectured  that  God 
placed  upon  his  brow  one  of  the  letters  of  the  name 
Jehovah  ;  others  say  that  it  was  a  dog  that  continu- 
ally ran  before  him  ;  others  that  it  was  a  horn  which 
grew  out  of  his  forehead,  and  others,  finally,  main- 
tain that  it  was  a  particular  robe  which  God  com- 
manded him  to  wear,  that  every  one  might  know 
him.  Then  follow  the  views  respecting  this  mart 
that  were  held  by  Luther  and  the  author  (Caivin), 
that  it  was  something  that  lay  in  his  apjiearance, 
especially  in  his  look. — Vers.  17-21.  Luthku  :  la 
this  case  the  afHiction  of  the  parents  is  the  greater 
in  that  they  must  have  lost  three  children  at  once 
(Abel,  Cain,  and  his  wife  who  went  into  exile  with 
him). — Even  in  his  city,  too,  did  Cain  remain  a 
fugitive  and  a  vagabond. — Zillah,  "  shadow,'"  either 
meaning  the  dark,  the  brunette,  or  the  one  shaded 
by  a  rich  head  of  hair. — Calvin:  We  have  here  the 
origin  of  polygamy  in  a  perverse  and  degenerate 
race,  as  we  also  find  its  first  author  to  be  a  man 
ferocious  and  alien  to  all  human  kindliness. — Xaama: 
Jewish  tradition  ascribes  to  her  the  first  poetry  and 
gift  of  song;  othei-s  make  her  the  inventiess  of  the 
arts  of  spinning  and  weaving. — Baumgarte.n  :  True 
it  is  that  originally  all,  as  created  by  God,  was  very 
good :  but  since  the  entrance  of  sin,  the  whole  out- 
ward world  of  nature  is  loaded  with  the  curse  of 
death.  And  yet  is  this  testimony  of  Holy  Pcripture 
against  the  pomp  of  the  world  far  removed  from  the 
monastic  rigor ;  as  is  shown  by  the  subsequent 
course  of  the  Scripture  history.  It  is  true  that  Cain 
builds  the  first  earthly  city,  but  alterwards  comes  a 
city  of  God.  [In  support  of  this,  there  follows  men- 
tion of  the  beauty  of  the  mother  of  Israel,  the  rich 
tents  and  herds  oi'  Abraham,  the  harp  of  David,  the 
watchword  of  Gideon  ("the  sword  of  the  Lord  and 
of  Gideon,"  in  contrast  with  that  of  Tubal  Cain), — 
and  then  legends  concerning  Cain's  old  age  and 
Lamech's  death,  p.  99.]  Men  are  very  fond  of 
boasting  before  their  wives.  The  first  poet  in  the 
world  was  an  old  man  rejuvenated,  a  hero  in  words, 
a  praiser  of  himself.  His  song  is  without  doubt  a 
song  of  triumph  on  the  invention  of  the  sword. 
The  Arabians  have  a  whole  book  full  of  names  and 
praises  of  the  sword. — Zieglek:  The  sin  of  Cain 
becomes  fearful  in  the  sword-intoxicated  Lamcch. — 
Vers.  25,  26.  We  see  that  culture  and  science  are 
as  old  as  humanity  itself  Barbarism  and  brutality 
follow  after  a  corrupt  civilization.  Immediately 
after  the  ever-stronger  manifestations  of  a  Cainitic 
world-spirit,  we  find  the  strong  revelations  of  the 
covenant  Jehovah. — Lcther-  'There  are  traditionl 


268 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


of  Adam'3  daughters  Salmana  and  Deborah,  but  I 
know  not  of  any  ground  for  believing  in  them.  Eve 
had  shghted  Abel,  wliilst  she  thouglit  much  of  Cain 
as  the  one  who  should  inherit  and  possess  the  prom- 
ise ;  now  (on  the  birth  of  Seth)  she  holds  the  con- 
trary, and  seems  to  say :  in  Abel  was  all  my  hope. 
for  he  was  righteous,  but  him  the  godless  Cain  hath 
slain  ;  therefore  has  there  been  given  to  me  another 
seed  in  ])lace  of  Abel.  She  does  not  adhere  to  him 
in  the  motherly  Way,  and  after  the  motherly  heart. 
She  does  not  excuse  or  palliate  the  sin  of  her  son. 
The  Set/ntes :  They  unite  together  in  a  community; 
but  there  arise  not  therefrom  cities  full  of  lust  and 
lu.\ury  ;  no,  no,  but  places  of  holy  meditation  and 
devotion.  And  so  there  emerge  the  iirst  delicate 
outlines  of  a  church  and  community  of  life  among 
the  pious.  Adam  and  Eve,  we  may  believe,  assem- 
bled their  children  and  descendants  for  the  maintain- 
ing of  a  solenm  divine  service.  In  contrast  to  the 
Belf-congregating  of  the  wicked  were  the  good  gath- 
ered into  a  church  by  God  himself. 

Gerlach  :  The  gross  deeds  of  individual  sin,  as 
well  as  the  original  sin  of  Adam,  had  their  primary 
seat,  not  in  the  temptations  of  the  sense,  nor  in  any 
momentary  outward  occasions,  but  in  the  disposition 
of  the  heart  towards  God.  This  is  manifest  here  on 
the  occasion  of  the  first  outward  divine  worship 
through  the  sacrificial  olTering,  in  which  man,  sepa- 
rated indeed  from  God,  yet  outwardly  feeling  his 
need  of  him,  might  hope  to  merit  the  divine  accept- 
ance in  such  religious  service ;  whereas,  with  God, 
Buch  a  work  has  worth  and  significance  only  as  the 
outer  manifestation  of  the  inner  yielding  of  the 
heart  to  him. — Ver.  3.  The  use  of  the  earUest  do- 
mestic animals,  and  the  cultivation  of  grain,  were 
derived  to  man  out  of  their  primitive  condition.  The 
Bheep  cannot  live  without  the  human  care  and  pro- 
tection ;  the  grain  is  nowhere  found  wild  upon  the 
earth,  and  it  degenerates  without  human  cultivation. 
• — Ver.  4.  When  man  joms  in  covenant  with  this 
divine  will,  nothing  can  ever  overcome  him,  for  he 


has  omnipotence  on  his  side. — Ver.  10.  Here  comei 
in  now  the  division  of  works  ami  occupations. 

Lisco:  The  offerings.  As  o/fered  in  faith,  which 
ever  rests  on  the  word  of  God,  they  are  to  he  re- 
garded as  divinely  instituted.  Abel  is  God's  friend  ; 
liis  cause  is,  therefore,  God's  cause,  and  God  is  his 
avenger. — Ver.  13.  First  presumption,  then  de- 
spair ;  both  are  contrary  to  Holy  Scripture.  Unbelief 
in  God's  righteousness  before  the  evil  deed,  tends, 
after  the  act,  to  unbelief  in  the  greatness  and  power 
of  the  divine  mercy  ; — to  a  repentance  that  is  full 
of  despair. — A  tortured  conscience  fears  every- 
thing :  the  murderer  fears  murder,  the  treacherous 
fears  perfidy. 

Calver  Handbook:  How  many  vain  offerings 
and  gifts  in  the  heathen  world  ! — Where  faith  is, 
there  is  the  wiUing  miud,  and  there  can  God  make 
demands  of  men. — Instead  of  a  crusher  of  the  sei^ 
pent,  Cain  is  one  of  the  serpent's  seed. — Bunsen: 
The  land  of  Nod,  that  is,  the  land  of  flight,  of  wan- 
deriug,  of  banishment,  the  strange  lanil  (the  inter- 
pretation that  refers  it  to  Turanin  opposition  to  Iran), 

MiCHOw:  The  first  evil  fruit  of  the  evil  seed. 
He  cites  the  saying  of  Schiller : 

The  evil  deed's  avenpint;:  curse  it  is. 
That  evil  evermore  it  shiiU  beget. 

Tacbe;  1.  As  thou  staudestin  relation  to  the  God 
of  mercy,  so  art  thou, — either  believing  or  unbe- 
lieving. 2.  Remainest  thou  unbelieving,  then,  in 
spite  of  all  attempts  to  obtain  deliverance  from  God, 
thy  course  is  onward  from  sin  to  sin  until  it  lands 
thee  in  despair. — W.  Hofmann  :  The  seed  of  the 
woman :  1.  In  its  first  manifestation  ;  2.  in  its  re- 
mote future  ;  3.  in  its  prefigurative  significance. 

Delitzsch  :  Whilst  the  race  of  the  Cainites  de- 
veloped itself  in  outward  show,  and  on  the  ground 
of  a  corrupt  nature,  the  community  of  the  Sethites 
built  itself  up  through  the  common  calling  ujion  the 
name  Jehovah, — that  is,  of  a  God  revealing  himself 
on  the  ground  of  mercy. 


THIRD    SECTION. 


Adam  and  Seth. —  The  Sethites  or  Maerobii  (the  Icmff-lived). — TTie  living  Worship  and  the  Blessing 
of  the  Life-renewing  in  the  Line  of  the  Sam  of  God. 


Chapter  V.  1-32  (compare  1  Chron.  i.  1-t). 

1  Thi.-?  is  the  book  of  the  generations  of  Adam.     In  the  day  that  God  created  man, 

2  in  the  likeness  of  God  made  he  him.     Male  and  female  created  lie   them;   tind  hkssud 

3  them   and   called   their   name  Adam  [man]  in  the  day  when  they  were  created.     And 
Adam  lived  a  hundred  and  thirty  years,  and  begat  a  son  in  his  own  likeness,  after  hia 

4  image,  and  called  his  name  Seth  [fixed,  compensation].  And  the  days  of  Adam  after  he 
6  had  begotten  Seth  were  eight  hundred  years;  and  he  begat  sons  and  daiighlers.  And 
6  all  the  days  that  Adam  lived  were  nine  hundred  tmd  thirty  years;  and  he  died.  And 
1  Seth  lived  a  hundred  and  five  years,  and  begat  Enosh  '  [man,  weak  man].     And  Seth  lived 

after  he  begat  Enosh   eight  hundred  and  seven  years  and  begat  sons  and  daughters, 

8  9     And  all  the  days  of  Seth  were  nine  hundred  and  twelve  years  ;  and  he  died.     And 

10  Enosli  lived  ninety  years  and   begat  Cainan  [iiaiu,  gainful,  industrious].     And  Euosli  lived 

after  he  begat  Cainan  eiglit  hundred  and   fifteen  years,  and  begat  sons  and  daiip'iterj 


CHAP.    V.    1-32.  26a 


11,  12  And  all  the  days  of  Enos  were  nine  hundred  and  five  years;   and  he  died.     And 

13  Cainan  lived  seventy  years  and  begat  Mahalaleel '  [renown,  praise  of  God].     And  Cainan 
lived    after  he  begat  Mahalaleel  eight    hundred    and     forty    years,    and    begat    sons 

14  and  daughters.     And  all  the  days  of  Cainan  were  nine  hundred  and  ten  years ;  and  he 

15  died.     And  Mahalaleel  lived  sixty  and  five  years  and  begat  Jared  [descent,  one  descendinaj 

16  And  Mahalaleel  lived  after  he  begat  Jared  eight  hundred  and  thirty  years,  and  begat  scat 

17  and  daughters.     And  all  tiie  days  of  Mahalaleel  were  eight  hundred  ninety  and  fiv« 

18  years;  and  he  died.     And  Jared  lived  a  hundred  and  sixty  and  two  years,  and  he  begal 

19  Enoch'  [the  devoted,  mysterious].     And  Jared  lived  after  he  begat  Enoch  eight  hundred 

20  years,  and  begat  sons  and  daughters.     And  all  the  days  of  Jared  were  nine  hundred 

21  and  sixty  and  two  years  ;    and  he  died.     And  Enoch  lived  sixty  and   five  years,  and 

22  begat    Methuselah    [Oesenius:  man  of  the  arrow  ;  Fiirst:  man  of  war;  Delitsach:  man  of  growth].      And 

Enoch  walked*  with  God   [lived  in  communion  with  God]  after  he  begat  Methuselah  thret 

23  hundred  years  and  begat  sons  and  daughters.     And  all  the  days  of  Enoch  were  three 

24  hundred    and  sixty  and  five  years.     And  Enoch  walked  with  God  and  he  was  not 

25  [disappeared  suddenly],  for  God  took  him.     And  Methuselah  lived  a  hundred  eighty  and 

26  seven  years,  and  begat  Lamech  [the  strong  young  man,  or  hero].     And  Methuselah  lived  aftei 
he  begat  Lamech  seven  hundred  eiglity  and  two  years,  and  begat  sons  and  daughters. 

27  And  all  the  days  of  Methuselah  were  nine  hundred  and  sixty  and  nine  years;    and 

28  he   died.     And  Lamech   lived   a   hundred    eighty   and    two  years  and   begat  a  son. 

29  And  he  called  his  name  Noah  [rest,  rest-bringer],   saying.  This  same  shall  comfort  us ' 
concerning  our  work  and  toil  of  our   hands,   because  of  the  ground  which   the  Lord 

30  hath  cursed.     And  Lamech  lived  after  he  begat  Noah,  five  hundred  ninety  and  fivf 

31  years  and  begat  sons  and  daughters.     And  all  the  days  of  Lamech  were  seven  hundred 

32  seventy  and  seven   years;    and   he  died.     And   Noah   was   five  hundred   years  old 
and  Noah  begat  Shem  [name,  preserver  of  the  name]  and  Ham   [heat,  from  can]  and  Japheth 

[wide-spreading,  room-making,  from  nps]. 

['  Ver.  6.— 'i'ijX  .  In  general  little  reliance  can  be  placed  upon  the  etymological  significance  of  these  early  names  aa 
tflven  by  the  lexicographers,  whether  we  regard  them  as  purely  Hebrew,  or  as  having  been  transferred  from  some  older 
Shemitic  tongue,  lu  a  few  of  them,  however,  there  appear  contrasts  that  can  hardly  be  mistaken.  Thus,  for  example, 
between  Seth  the  established,  the  firm,  and  Enosh  the  weak,  the  ^rait  Oporo?.  mortalis,  homo),  the  contrast  is  similar  to 
that  between  Cain  and  .\hel  (gain,  as  the  promised  seed,  and  vanity  or  disappointment),  as  though  the  liopes  of  men, 
from  generation  to  generation,  were  alternately  rising  aiid  falling. — T.  L.J 

[^  Ver.  12.— bxbirn:  :  Praise  of  God,  or  erne  uyho  praises  God.  This  is  very  plain,  and  seems  to  be  followed  by 
another  contrast  in  the  name  ^"^ ,  a  descending,  whether  it  denotes  degeneracy,  despondency,  or  a  plain,  pious  himiiUty 
without  the  high  rapture  which  seems  to  be  indicated  in  that  of  the  predecessor. — T.  L.] 

['  Ver.  18— rj':Pl  :  rendered  devoted,  initialed.  This,  however,  seems  to  be  a  later  sense  of  the  root,  although  it  it 
well  applicable  to  the  one  to  whom  it  is  applied.  From  the  Arabic  there  may  be  got  the  sense  of  instructed,  learned,  and 
from  this  came  the  notions  of  the  Mohammedans  and  latf-r  Jews  respecting  Enoch's  great  scientific  attairmients.  as  also, 
perhaps,  the  other  name.  Edris,  by  whi -h  he  is  mentioned  in  the  Koran,  though  it  would  seem  also  as  though  they  most 
unchronologically  confounded  him  with  Ezra. — T.  L.] 

[<  Ver.  22.— -^nn"'.  Compare  the  sunilar  phrase  Gen.  xvii.  1,  xxiv.  10,  xlviii.  15,  to  walk  before  God.  Here  and 
in  Gen.  vi.  9  to  walk  with  God.  In  both  cases  it  denotes  concord,  and  the  LXX.  were  justified  in  rendering  it  eurjpeffTTiffe, 
"pleased  God.'>— T.  I,.] 

['Ver.  29.— 121;  n:'^.  The  Jewish  interpreters  regard  this  as  explan.^tory  of  the  name  Noah  (rest),  but  not  its 
etymological  ground.  'Otherwise,  says  Eashi,  he  should  have  been  called  cnir,  Menahem.  They  also  distinguish 
between  etymology  in  the  sound,  and  in  the  sense.  They  say  (see  Aben  Ezra)  that  Noah  invented  instruments  of  agri- 
culture (as  the  son  of  the  Cainite  Lamech  invented  weapons  of  war),  and  thus  delivered  their  atrriculturt-,  in  some 
measure,  from  the  barrenness  which  had  been  brought  upon  it  by  the  curse,  and  by  bad  tillage.  This  is  grounded  by 
"them  on  the  words  of  Lamech,  and  on  what  was  said  of  Xoah  after  the  flood,  that  he  was  n^"xn  tl*"X,  vewpybs, 
agricola,  Gen.  ix.  20,  a  husbandman.  !|3'Cr3^,  shall  comfort,  rather,  shall  rci'i're,  restore,  make  us  breathe  again,  liks 
the  Greek  ivaifivx".  Compare  Ps.  xxiii.  4:  '"Thy  rod  and  thy  staff  shall  revive  me."  It  is  the  good  shepherd 
festering  to  life  and  vigor  the  fainting,  dying  sheep— to  bring  back  the  gasping  breath.  Hence  the  Syriac  ^a.aaj 
fop  the  ruurreetton.    It  is  not  the  sense  of  consolation,  as  some  give  it,  but  resuscitation,  revivification. — T.  L.] 


EXEGETICAL  AND  CRITICAL. 

1.  The  line  of  Seth,  as  the  line  of  the  pious  wor- 
shippers of  God,  is  carried  on  to  Noah,  with  whom 
the  first  humanity  from  the  stem  of  Seth,  now  puri- 
fied in  the  flood,  passes  over  to  a  new  age :  so  that 
the  name  Seth,  as  in  verification  of  Eve^s  maternal 


not  the  superscription  placed  before  the  25th  verse 
of  the  fourth  chapter?  The  documentary  hypothesia 
answers :  it  is  because  here  again  the  Elohim  docu- 
ment takes  up  the  history.  We  let  that  question 
rest,  though  here  verse  29th,  wiih  its  name  Jehovaii, 
does  not  have  the  loolv  of  an  interpolation.  It  must 
be   remarlvcd,  nevertheless,   that   in    the   preceding 


prophecy,  becomes  established  in  contrast  with  .\bel  section  it  was  necessary  for  Seth  to  appear  as  the 
the  mere  breath  of  life,  and  the  hne  of  Cain  drowned  .  representative  of  Abel.  But  here  again  begins  the 
in  the  flood.    The  question  may  be  asked.  Why  is  |  history  of  Seth  as  the  history  of  Adam  himself:  s'ncf 


«70 


GENESIS,   OR   THE   FIRST   BOOK   OF   MOSES. 


only  through  Seth  does  Adam  live  on  beyond  the 
flood,  and  even  to  the  world's  end.  In  respect  to  its 
inner  nature,  therefore,  is  the  section  Eloliistic ; 
that  is,  it  presents  the  universal  grounding  of  the 
whole  human  race,  not  merely  that  of  the  line  of 
Shem  or  of  the  theocracy  of  Abraham.  Kiiobel 
represents  the  section  according  to  the  doeunientary 
hypothesis  :  "  The  Elohist  ranges  the  genealogical 
table  of  Adam  immediately  after  the  account  of  cre- 
ation, ch.  i.  (?),  and  connects  witli  it  directly  his 
history  of  the  flood,  ch.  vi.  9,  etc. ;  it  forms,  conse- 
quently, an  essential  part  of  his  work,  without  which 
it  would  have  had  a  hiatus  (rather  with  it,  we  may 
add).  From  the  same  author  who  concerned  him- 
self with  the  connected  genealogies  and  chronolo- 
gies, as  being  predominantly  Elohistic,  whilst  the 
Jehovist  took  little  notice  of  them,  originated  also 
the  other  genealogical  tables  and  chronological  series 
that  are  introduced  in  their  order  throughout  the 
Peutateuch."  The  section  before  us,  in  its  entire 
contents,  evidently  presupposes  ch.  ii.  and  iii.  There 
is  special  proof  of  this  in  verses  3,  24,  and  29,  as 
also  in  the  constant  rel'rain :  and  he  died. 

2.  Ver.  1.  The  book  of  the  generation  of 
Adam. — The  genealogies  of  Adam  liecome  perma- 
nent and  continuous  alone  through  Seth. 

3.  Ver.  2.  In  the  likeness  of  God. — This  is 
expressed  here  by  ~,  not  by  3,  as  in  ch.  i.  It  means, 
when  Ho  created  him  He  7nade  him  in  the  likeness, 
etc.  ;  that  is,  the  divine  ideal  form  was  the  model  of 
his  making^ — or  of  the  Jinishing  of  his  human  form 
in  distinction  from  its  creation.  The  name  tnan 
(Adam)  is  ascribed  here  in  common  to  both  man 
and  woman.  The  creation  in  the  divine  image  is 
repeated,  because  the  line  of  God's  sons  is  grounded 
on  its  divine  origin  (see  Luke  iii.  38). 

4.  Ver.  3.  Seth. — For  the  significance  of  the 
name  in  relation  to  the  names  of  the  Cainitic  line, 
see  the  preceding  section.  Of  Seth  it  is  said.  He 
begat  him  in  his  own  likeness,  after  his  image.  'That 
is,  as  his  image,  Seth  was  similar  to  him,  indeed,  but 
not  identically  like ;  he  was  distinguished  from  him 
individually,  he  was  like  him  in  his  Adamic  nature. 
And  tills  is  said,  doubtless,  with  a  consciousness  of 
Adam's  fallen  state,  although  in  the  ground  ideas  of 
this  fifth  chapter  the  nature  of  Adam  as  made  in  the 
divine  image,  and  its  pious  direction,  are  still  made 
prominent.  Even  if  the  names  further  on  denote, 
in  the  average  probability,  the  first-born  of  the  gen- 
ealogies (although  this  does  not  always  hold  good, 
as  is  sliown  by  the  examples  of  Ishmael,  Esau,  Ken- 
ben,  etc.),  yet  it  does  not  follow  that  Seth  also  is  to 
be  regarded  here  as  a  first-born  ;  just  as  little  as  the 
three  sons  of  Noah,  taken  together,  can  be  thus 
regarded.  Seth  has  become  the  spiritual  first-born 
of  the  Adamitic  house  ;  he  is  the  continuance  of  tlie 
line  of  Adam  in  its  pious  direction,  and  in  its  his- 
torical duialion. 

5.  Ver.  4.  The  ages  of  the  Patriarchs  who  lived 
before  the  Hood  are  individually  staled  in  the  fol- 
lowing manner:  1.  Adam  9:iii  years,  2.  Seth  912 
years,  .3.  Enosh  905  ypars,  4.  Cainan  91ii  years,  5. 
Mahttlaleel  895  years,  6.  Jared  9(12  years,  '7.  Enoch 
865  year-,  then  translated,  8.  Methuselah  9tl9  years, 
9.  Lwrnecli  777  years,  10.  Noah,  before  the  flood,  (idU 
years  (cli.  vii.  6),  ii.,  the  whole  950  years  (ch.  ix.  29). 
In  relation  to  the  dates,  the  following  things  arc  to 
be  remai'ked.  Adam  is  IHO  years  old  at  tlie  beget- 
ting of  Seth,  whom  Cain  and  Abel  naturally  pre- 
ceded. Seth  begets  Ennsh  when  \Kt  years  old. 
V^»ai.  w  nrAoanta/i  to  US  as  a  tixther  at  the  age  of  90 


years,  Cainan  70  years,  Malialaleel  65  years,  Jared  16S 
years,  Enoch  65  ye:irs,  Methuselah'  187  years,  La- 
mech  182  years,  Noah  even  500  years.  Since,  ninre- 
over,  there  is  mentioned  in  each  case  the  begetting 
of  other  sons  and  daughters,  it  becomes  veiy  quea. 
tionable  whether  we  are  to  understand  all  these  gen- 
ealogical heads  as  being  firsi-born.  The  numbeis,  as 
given,  do,  indeed,  indicate  late  marriages  hnviug 
proportion  to  the  length  of  life.  That,  however,  no 
ascetic  idea  is  necessarily  bound  up  in  this,  is  shown 
by  the  case  of  Enoch,  who  with  Malialaleel  had  a 
son  the  earliest  of  all  the  patriarchs.  Even  between 
the  repeated  mention,  moreover,  that  he  walked  with 
God,  It  is  said  that  he  begat  sons  and  daiighters. 
The  age  65,  as  a  year  for  begetting,  is  also  worthy 
of  note,  as  showing  to  be  impossible  every  attempt 
to  reduce  these  patriarchal  years  to  shorter  sections 
of  time.  This  numbering  of  their  years  is  of  richest 
significance.  It  expresses  clearly  the  blessing  of 
longevity  as  emphatically  exhibited  through  the 
Sethic  piety ;  it  is  the  history  of  the  devout  Macro- 
bii,  or  long-livers  of  the  primitive  time.  In  Enoch 
the  line  reaches  the  highest  point  of  its  life-renova- 
tion ;  since  in  him  the  peculiar  death-form  falls 
away  ;  he  departs  without  dying,  and  by  a  divine 
translation.  In  Methuselah  this  grand  march  of  life 
reaches  its  extreme  longevity  in  this  world.  The 
line  then  sinks  down  in  Lamech,  as  is  indicated  by 
his  sighing  over  the  labor  and  pain  that  comes  from 
the  curse-ladened  earth.  The  whole  line,  in  ics  ap- 
parent monotony,  is  a  most  lively  expression  of  a 
powerful  strife  of  life  with  death,  of  the  blessing 
with  the  curse.  They  advance  far  in  yeais,  these 
pious  sons  of  God  ;  the  numbers  leach  a  high  figure, 
but  ever  again  there  comes  that  tragic  word  r"'"!  : 
and  he  died  Once,  and  only  once,  is  there  reached 
the  silver  glance  of  the  life-renewing,  and  of  that 
Ufe-transl'ormation  without  death,  which  conies  up 
to  the  original  form.  Tliis  is  in  the  life  of  Enoch, 
the  seventh  patriarch.  It  nmst  be  observed,  in  ac- 
cordance with  what  is  inii>lied  in  the  following  clnip- 
ter,  that  the  line  of  Seth,  in  its  development,  sutlers 
a  gradual  disturbance,  which  does  not  permit  it  to 
reach  the  ideal  aim, — a  fact  which  seems  to  be  indi- 
cated by  this  name  Methuselah,  and  the  sighs  of 
Lameeh.  When  in  respect  to  this  long  life-endur- 
ance, we  add  the  consideration  of  the  enormous 
breaking  up  that  was  suddenly  occasioned  by  the 
flood,  it  must  not  be  overlooked  that  Noah,  allhough 
already  six  hundred  years  old  when  the  flood  took 
place,  survived  its  storms  three  hundred  and  fifty 
years. 

Two  main  difficulties  are  objected  to  the  forego- 
ing statement :  1.  the  length  of  life  ;  2.  the  authen- 
ticity of  the  chronology.  "  'I'he  highest  possibla 
age,"  says  Valentine  ('*  (.'ompendium  of  Physiology," 
ii.  p.  894),  "appears  to  be  from  about  15o  to  lOO 
years  ;  and  in  fact,  none  of  the  highest  ages  which 
men  are  known  to  have  reached  attain  the  height 
of  200  years  (Pritcliard's  'Natural  History  of  the 
Human  Haee').  It  cannot  be  shown  that  men  after 
the  flood  dilTcred  in  any  remarkable  nianiuT  from 
those  who  lived  before.  In  ch.  xi.  10,  moreover,  the 
narrator  represents  some  as  attaining,  even  after  the 
flood,  to  the  age  of  4110  or  COo  years."  Kuohel. 
Special  treatises  on  the  preceding  ([ucstion  are  con- 
tained in  the  writing  of  Uk  Lapassk  :  Kami  siir  la 
conseri'ation  tie  la  f/e,  Parvi,  Maamv^  ISOlt.  In 
general,  there  is  no  deciding  this  (lufstion  by  any 
iippeal  tf)  strong  constitutions,  simple  modes  ol"  life, 
unweakoned   powers   of  life,  &c.     i'irst   of  all,  d« 


CHAP.    V.    1-S2. 


a7l 


both  extremes  of  humanity  need  to  be  settled  ac- 
cording to  the  Scriptures  and  theciiristological  ideas; 
and,  in  fiiet,  in  con  espondeuce  with  tlie  middle  point 
of  humanitj'.  The  truth  of  ("hrist's  resurrection,  not 
ds  a  return  out  of  death  to  the  lite  of  this  world, 
but  as  a  transition  from  the  first  form  of  human  life 
into  a  second  imperishable  form,  casts  light  as  well 
upon  the  paradisaical  beginning  as  upon  the  es- 
chatological  end  of  humanity.  It  testifies  to  an 
ideal  capabihty  for  the  preservation  of  life  even  to 
the  point  of  a  death-like,  yet  not  deathly  transforma- 
tion into  the  incorruptible.  To  this  testifies  also,  in 
Bymbolical  form,  the  paradisaical  tree  of  life,  as  well 
as,  in  its  dogmatic  acceptance,  the  words  of  Paul 
concerning  the  longing  "  to  be  clothed  upon "  (2 
Cor.  V.  1-5)  that  hes  in  the  depths  of  human  nature 
(compare  Lange's  Miscellaneous  Writings,  ii.  p. 
232).  So  also  what  he  says  of  Christ  as  the  Ufe- 
giving  spirit  of  man  from  heaven,  and  of  the  trans- 
formation that  awaits  those  who  live  long  :it  the 
world's  end  (1  Cor.  xv.  45,  51).  The  christological 
idea  that  lies  at  the  foundation  is  this :  As  the  his- 
torical death,  the  death  of  corruption,  in  its  gradual 
course  first  breaks  through  from  the  spiritual  sphere 
of  sin  into  the  province  of  the  soul,  and  from  the 
province  of  the  soul  into  the  corporeity,  so  also  does 
the  healing  ofl  the  new  Ufe  make  its  passage ;  first 
in  renewing  the  spirit-Ufe,  then  the  life  of  the  soul, 
and  finally  becoming  visible  in  the  restoration  of  a 
new  corporeal  capacity  for  transformation  at  the 
world's  end.  Thus  the  decreasing  longevity  of  the 
primitive  time  furnishes  the  contrast  to  the  increas- 
ing longevity  at  the  end  of  the  world  (see  also  Is. 
Ixv).  But  it  was  not  only  through  the  original 
power  of  a  corporeity  not  yet  wholly  shattered  that 
the  death  of  the  Sethites  was  retarded  ;  it  was  also 
kept  back  through  the  progress  of  Ufe  in  the  Jeho- 
vah-faith of  the  Sethites,  as  it  culminated  in  Enoch, 
and  had,  therefore,  already,  as  its  consequence,  a 
typically  prophetic  pre-representation  of  the  trans- 
formation and  the  resurrection  in  his  mysterious 
taking.  The  difficulty  which  is  found  in  the  suppo- 
sition of  such  long  Ufe  in  the  Sethites,  has  given  rise 
to  various  hypotheses.  Some  have  supposed  that 
along  with  the  patriarchs  named  their  races  and 
peoples  are  meant  to  be  included ;  Rosenmiiller, 
Friedreich,  and  others,  think  that  from  these 
orally  transmitted  genealogies,  many  names  had 
fallen  out;  Hensler  holds  that  the  expression  naiT 
(year)  denotes  among  the  patriarchs  lesser  spaces  of 
time,  namely,  three  months,  till  the  time  of  Abra- 
ham, thence  to  the  time  of  Joseph  eight  months, 
and  afterwards,  for  the  first  time,  twelve.  Raake: 
from  Adam  to  Xoah  the  year  was  equal  to  one  month. 
See  against  this,  Knobel,  p.  68  ff.  To  the  first  sup- 
position is  opposed  the  definite  characterizing  of 
single  persons;  to  the  second  the  fact  that  in  the 
same  manner  the  son  always  follows  the  father;  to 
the  tliird  the  constant  signification  of  the  year  as 
tropical,  periodical.*  *'  No  shorter  year  than  the 
period  of  a  year's  time  have  the  Hebrews  ever  had. 

•'Besides  the  reasons  given  by  Lange  gainst  the  idea 
•f  any  lesser  time  being  denoted  by  n3C  ,  there  are  others 
arising  from  the  etymology  of  the  word.  This  makrs  it 
the  most  fixed  and  most  distinct  of  all  the  min^ures  of 
time.  Xot  only  in  the  Hebrew,  but  in  the  Greek,  the  radi- 
tal  idea  of  the  word  for  year  is  rcpetifwn,  or  a  corning  over 
igain  in  a  second  recurrence  of  the  same  astronomical 
•eries.  Thus  the  primary  sense  of  the  verb  nSlU  is  to  re- 
pea/,  to  do  a  s&iond  time  ;  hence  the  word  for  the  numeral 
*v>n.    In  Greek  there  can  be  ao  doubt  that  croc  has  the 


Against  any  shortening  of  the  n:ir  stands  the  fad 
that  in  that  case  some  of  the  patriarchs  must  have 
begotten  children  at  an  age  in  which  they  were  not 
capable."  Knobel.  By  him  and  many  of  the  mod- 
erns it  is  explained  as  a  mythical  conception,  with 
reference  to  the  old  represcntatiou  that  in  the  irore 
happy  primitive  period,  men  lived  lunger,  but  were 
ever  becoming  weaker  and  ot  shorter  Ufe.  "  This 
representation  ^of  the  brevity  of  life)  presents  itself 
very  clearly  in  the  Old  Testament.  In  the  historical 
time  a  man  among  the  Hebrews  became  70  or  80 
years  old  (Ps.  xc.  10) ;  in  the  Mosaic  and  patriarcha* 
time,  when  there  meet  us  statements  of  luO,  120, 
123,  133,  137,  147,175,  and  180  years,  man  reached 
an  age  between  100  and  200  years;  for  the  time  of 

same  idea,  aa  we  see  it  in  Hom.  Odi/ss.  i,  16,  «to5  ^Afl« 

irepi7r\ofi.evtitv  fviavTojv.  Compare  it  with  the  particlL'  en 
(Lat.  et,  iterum,  iterare,  Saxon  yet,  addition,  repetition). 
So  also  in  the  word  ii'iavTos  (that  which  leturus  into  itself), 
an  eljTnology  which,  though  condemned  by  some,  is  not  to 
be  rashly  rejected.  In  harmony  with  this  is  the  Latin 
annus,  a  ring,  or  circle.  8o  the  Gothic  tar,  jar,  Jer,  the 
old  Anglo-Saxon  gear,  German  ja/ir,  English  year,  seem 
all  to  carry  the  same  thought,  that  which  comes  again.^ 
being  connected  witli  the  Greek  iap  (Lat  n  ver),  the  spring^ 
the  repetition,  the  new  life,  and  not  with  the  iiidt-tinito 
Greek  icoipos,  as  some  lexicographer.-*  suppose.  So  marked 
a  word  carrying  this  distinct  concepiion  in  all  these  lan- 
guages, would  be  the  last  one  to  be  used  for  any  smaller,  or 
less  marked  dinsinn,  and  this  view  is  confirmed  b\  the  fact 
that  neither  iu  the  Hebrew  uTitings  nor  anywhere  else  do 
we  ever  find  any  such  substitution.  Years  in  the  plural, 
ni3C! ,  seems  sometimes  to  be  used  for  larger  designations, 
or  lor  aeonic  time;  as  in  such  expressions  as  'j'^'a'^  nlSO 
V???  t  "  years  of  the  right  hand  of  the  Most  Iligh,''  Ps, 
Ixxvii.  10,  or  "thy  years,  Tt'^PI^lli,  are  for  ah  genera- 
tions," Ps.  cii.  24 ;  though  even  in  these  cases  it  may  have 
its  fixed  astronomical  measure,  denoting  God's  doings  in 
time  and  human  history. 

We  get  a  c  infirmation  of  these  views  by  considering 
how  the  whole  idea  of  time  is  divided  for  us  into  the  as- 
tronomical and  the  seonic, — the  former  measured  by  the  sun 
and  other  heavenly  bodies,  the  latter  above  such  measure- 
ment, entirely  independent  of  it,  having  its  division  fi^-om 
inward  evolutions,  and  thus  presenting  a  higher  and  an 
independent  chi'onolog>  of  its  own.  In  astronomical  tim& 
the  day  is  the  unit,  complete  in  itself  with  its  dual  evolu- 
tion, and  having  no  smaller  astronomical  subdivisions, 
although  it  may  be  cut  up  into  hours  and  watches  by  arbi- 
trary numbering?.  In  aeonic  time,  the  sii  gle  aXiltv  or  olam 
is  the  unit,  and  the  greater  measures  are  made  by  it^  redu- 
plications and  retriplica  ions,  its  ages  of  ages  (aiotves  twk 
axilivtov)  and  worlds  of  worlds.  We  see  from  this  why,  of 
all  astronomical  measures,  the  day  is  used  to  represent  the 
Eeonic  unit,  and  to  stand  fur  an  aiiov  or  an  olam,  as  in  the 
i)tj.epa  aiwco?  of  2  Peter  iii.  18.  From  its  pecubar  po^vitioii 
as  the  iinit  in  the  one  department,  it  heeotnes  the  most  easy 
and  natural  term  for  this  purpose  in  representing  the  higher 
chronology  on  the  earthly  scale.  For  the  opposite  reason, 
year  and  month  are  less  fitted  for  such  a  parallelism  ;  ani 
hence  we  find  the  usage  referred  to  so  strongly  verified  ia 
so  many,  perhaps  in  all,  languages.  A  year  is  noi  only  as- 
tronomical in  itself,  but  internally  divided  by  astronomical 
periods.  Hence  it  is  generally  used  for  nothing  longer  or 
shorter  than  its  own  solar  measurement.  Everywhere, 
however,  day  is  thus  employed,  not  only  in  I'hilosophical 
language  where  a  mognus  annus  is  arliiJcially  spoken  oi^ 
but  in  common  idioms,  where  we  feel  its  natural  propriety 
as  used  to  denote  any  long  internally  completing,  or  sell- 
evolving  time,  series,  or  cycle  ;  as  in  that  lii.e  of  Viroil» 
^n  vi.  745  : 

Douec  longa  dies  perfect©  temporis  orbe, 

or  in  that  peculiar  Latin  phrase  venire  in  diem,  to  be  boro, 
to  come  into  the  world,  or  in  the  stiil  greater  Scriptural 
phrases  "before  the  day  I  am  He,'*  Is.  xliii.  13,  or  th» 
ijMe'pa  atui'os  already  Cited.  We  should  feel  it  as  a  philo- 
logical discord  if  year  were  thus  used,  whether  in  poetry, 
or  in  any  other  animated  language.  On  the  same  grouna 
it  must  appear  as  forced  when  any  one  would  inteii^ret 
n:'i! ,  Ito?,  iviavTOi,  jahr,  rear,  of  any  shorter  period.  Be- 
sides, the  Hebrews  had  two  distinct  names  for  months, 
neither  of  which  is  ever  used  in  giv  ng  the  lengths  of  lives, 
or  ill  keeping  the  record  of  genealogies,  aJthnuBLb  on-.r  i-vw*^ 
in  tL;**  'designation  of  festal  times.— T   «- 


272 


GENESIS,  OR  THE  FIRST   BOOK   OF   MOSES. 


Abraham,  and  thence  up  to  Xoah,  the  dates  maintain 
themselves,  with  one  exception,  between  200  and 
600  years  (ch.  xi.  10-32)  :  whilst  in  the  time  from 
Noah  to  Adam  (there  too  with  one  exception)  they 
are  between  7Uii  and  lOUO  years.  According  to  the 
Hebrew  belief  therefore,  in  respect  to  tlie  duration 
of  human  life,  it  became  worse  with  men  in  the 
course  of  the  times.  Thence  the  hope  in  a  restora- 
tion of  the  old  longevity  in  the  Messianic  time  (Is. 
Ut.  20;  XXV.  8).  So  also  the  rest  of  antiquity  as- 
sumed a  greater  length  of  life  for  the  oldest  time, 
and  JosKPHCS  (Antiq.  i.  3,  9)  names  Manetho,  Bero- 
Bus,  Moschus,  llesticeus,  Hieronymus,  Hesiod,  &c., 
as  giving  accounts  similar  to  that  of  Genesis."  In 
the  number  ten  of  tlie  patriarchs,  there  is,  in  truth, 
a  symbolical  significancy  (the  Chaldeans,  too,  accord- 
ing to  Berosus,  number  ten  antediluvian  patriarchs), 
but  a  symbolical  number  is  not  on  that  account  a 
mythical  number,  and  under  the  mythical  point  of 
Tiew  Knobel  does  not  know  what  to  do  with  the  un- 
like and  uneven  numbers. 

Concerning  the  clironological  treatises  that  relate 
to  our  section,  namely  the  assumed  rectification  of 
the  Bible  chronology  through  the  ^gyiJtian,  com- 
pare Delitzscii,  p.  220  if.  For  the  motives  which 
lie  at  the  ground  of  the  chronological  clianges  of 
our  text  in  the  Samaritan  Pentateucb  iind  the  Sep- 
tuagint,  or  their  deviations  (as  well  eh.  xi.  as  ch.  v., 
compare  Knobel,  p.  70)  the  reader  is  referred  to 
Keil,  p.  76.  According  to  our  chronology,  from 
the  creation  to  the  flood  there  were  1G56  years,* 
according  to  the  Samaritan  text  1307  years,  and  ac- 
cording to  the  Septuagint  2242  years.  The  time 
after  the  flood  until  Abraham  was,  according  to  the 
Hebrew  text  365  years,  according  to  the  Samaritan 
1015,  according  to  the  Septuagint  1245.  "The 
translation  of  Enoch  falls  nearly  in  the  middle  point 
of  years  from  Adam  to  the  flood, — that  is,  in  the 
year  9S7  after  the  creation  of  Adam.  At  that  time 
Seth,  Enosh,  Cainan,  Mahalaleel,  and  Jared,  were 
etiU  living,  as  there  was  also  living  his  son  Methuse- 

*  [In  the  excellent  commentary  on  Genesis  by  Dr. 
James  G.  Murphy,  of  Belfast  College  (p.  196),  thrre  is  a 
very  c'.ear  and  convincing  comparison  oi  the  Hebrew  test 
chronology  with  that  of  the  Septuagint,  the  Samaritan, 
and  Josepliiis.  The  internal  evidence  is  shown  to  be  de- 
cidedly in  favor  of  the  Hebrew  from  its  proportional  con- 
eisteney.  The  numbers  in  the  LXX.  evidently  follow  a  plan 
to  which  they  have  been  conformed.  This  does  not  appear 
in  the  Hebrew,  and  it  is  greatly  in  favor  of  its  being  an 
authentic  genealogical  record.  The  numbers  before  the 
birth  of  a  successor,  which  are  chiefly  important  fur  the 
chronology,  aio  enlarged  in  the  LXX.  by  tlie  addition  of 
just  one  hundred  years  In  each  of  six  cases,  making  ,\dam 
230  years  old  at  the  birth  of  Seth,  Seth  205  at  the  birth  of 
Enosh,  and  so  on,  whilst  the  sum-total  of  each  life  remains 
the  same  as  in  the  Hebrew,  with  a  slight  exception  of  25 
years  in  the  case  of  I-aniech.  The  interest,  here,  is  evi- 
dent, to  extend  the  total  chronology  without  changing  the 
other  numbers  of  the  macrobiology.  It  is  not  e,isy  to 
ijna^ne  what  motive  could  have  led  in  the  other  direction, 
or  to  the  shortening,  if  the  original  had  been  as  given  in 
the  SeptuaL'int ;  evince  all  ancient  nations  have  rather 
ehown  a  disin.sition  to  lengthen  their  chronology.  On 
phyhiologicai  grounds,  too,  the  Hebrew  is  to  be  preferred; 
eince  the  length  of  the  life  does  not  at  all  rcf|uire  so  liiTe  a 
toanhood  at*  those  numbers  would  seem  to  intimate.  There 
in  no  proof  that  these  were  all  first-bom  sons.  It  was  the 
line  of  the  pious,  of  those  that  had  the  spiritual  birth- 
right, The  unevennesa  of  the  Hebrew  birth-iigures,  vary- 
ing from  6tj  and  70  to  157,  shows  this,  whilst  the  added  100 
veare,  in  each  ca^e,  by  the  Septuagint,  shows  a  design  to 
DrinK  them  to  some  nearer  proportional  standard,  grounded 
on  some  Bupposed  physiological  notion,  and  the  unwar- 
ranted idt-a  thai  each  is  ii  natural  firsl-bom.  To  all  this 
muKl  be  iuided  the  fjiet  that  the  Hebrew  has  thi-  best  claim 
to  l>e  regarded  as  the  origirial  text,  from  the  well-known 
KTUpulous,  and  even  Riipei.stitious,  care  with  whi/'h  it  has 
been  textoally  prwerved.— T.  1^] 


lah,  and  his  grandson  Lamech,  then  113  jcais  old; 
Noah  only  was  not  yet  born,  and  Adam  of  all  th« 
line  was  the  only  one  dead."  Keil.  We  will  remark 
m  general,  in  relation  to  our  treatment  of  the  chro- 
nology in  the  Introduction,  that  the  genealogical 
clironology  throughout  corresponds  to  the  funda- 
mental biblical  ideas,  or  to  that  significance  of  per- 
sonality which  determines  everything  as  actual  tact. 
In  their  experience,  however,  of  the  way  in  which 
the  blessing  of  piety  advanced  their  length  of  Ufe, 
tlie  Macrobii  must  have  found  a  special  warning  to 
number  their  days,  and  in  the  uusymbolical  form  of 
the  numbers  it  was  easier  to  admit  misreckouinga 
in  single  eases  than  any  arbitrariness  in  respect  to 
the  whole.  In  consideration  of  the  extraordinary 
impression  which  the  year-period  must  have  made 
upon  the  first  men  of  our  race,  in  consideration  of 
its  symbolical  dying  and  living  again  with  nature, 
as  well  in  the  change  [in  the  length]  of  day  and 
night,  as  in  that  of  summer  and  winter,  they  could 
have  had,  in  general,  no  occasion  or  inducement  to 
learn  the  reckoning  of  numbers  more  vivid  than 
that  which  was  furnished  by  these  annual  vicissitudes. 

6.  Ver.  1.  This  is  the  book. — "  ^ED  means 
any  finished  writing,  whether  it  c  insists  of  only  one 
pair  of  leaves,  or  even  of  a  single  one  ;  as,  for  exam- 
ple, tlie  book  (or  bill)  of  divorce.  Deift.  xxiv."  De- 
litzsch. — The  generations  of  Adam. — The  nearest 
bound  to  this  book  of  the  generations  of  Adam,  ia 
the  genealogical  register  of  Noah.  In  a  wider  sense, 
then,  does  this  register  of  Adam  go  on  in  the  genea- 
logical register  of  Noah  (ch.  x.)  and  in  the  genealo- 
gical register  of  Shem  (ch.  x.),  even  to  Abraham. 
Alter  that  it  goes  on  through  the  whole  Old  Testa, 
ment,  until  it  becomes  the  genealogical  register  of 
Jesus  Christ  (Matt.  i.;. 

7.  Ver.  4.  And  Adam  lived. — "  The  narrator 
reckons  the  years  of  each  forefather  unto  the  beget- 
ting of  his  first-born,  who  carries  on  the  main  line, 
then  the  remainder  of  his  life,  and  after  that  he  reck- 
ons both  periods  together,  so  as  to  give  the  whole 
length  of  his  Ufe  and  name."  DeUtzsch. — Begat  in 
his  likeness. — Adam  bore  the  image  of  God.  Seth 
bore  the  image  of  Adam:  1.  according  to  its  dispo- 
sition in  res])ect  to  the  image  of  God ;  2.  according 
to  the  measure  of  its  deformity  by  sin  ;  3.  according 
to  the  hereditary  blessing  of  his  piety.  "  In  that 
primitive  time  the  births  did  not  rapidly  follow  each 
other — a  fact  which  had  not  a  physical,  but  only  an 
ethical  ground,"  says  DeUtzsch.  There  is,  however, 
a  phvsical  cause,  since  in  exact  correspondence  with 
the  increasing  degeneracy  and  rankuess  of  human 
life,  is  there,  in  a  literal  sense,  the  increase  of  a  nu- 
merous  and  wretched  oflspring. 

8.  Ver.  5.  And  he  died. — Baumgarten  :  "  In 
its  constant  return  does  tliis  expression  ri:^"  prove 
the  dominion  of  death,  from  Adam  onward,  as  an 
immutable  law  (Rom.  v.  14).  Still,  on  this  dark 
backgiound  of  a  conquering  death  shows  still  mora 
clearly  the  power  of  life.  For  man  dies  when  lie  has 
already  propagated  anew  the  life,  so  that  in  tha 
midst  of  the  death  of  the  individual  meniliurs,  tha 
life  of  the  race  holds  on,  and  the  hope  grows  .strong, 
er  and  stronger  in  the  seed  that  is  to  conquer  the 
author  of  death."  The  unceasing  refrain,  and  kt 
died,  denotes  here  also  the  Umit  of  the  long  and  ele- 
vated line  of  life  that  seems  to  be  ever  mounting 
towards  heaven,  but  ever  breaks  oR'  in  the  end, — 
with  the  exception  of  Enoch.  And  so  we  get  a  clear 
view  of  the  battle  of  Ufe  with  death. 


CHAP.  V.  1-32. 


278 


9.  Vers.  22-27.  And  Enoch  walked  with 
Qod. — This  expression,  which  occurs  once  more  in 
respect  to  Noah,  ch.  vi.  9,  is  afterwards  enlarfjed.  It 
becomes  (ch.  xvii.  1 ;  xxiv.  40),  "  to  walls  before  the 
face  of  God," — "to  follow  Jehovah,"  Deut.  xiii.  5 
— and  similarly,  Malachi  U.  6,  it  occurs  in  respect 
to  the  priest.  It  denotes  the  most  intimate  inter- 
course with  God,  or,  so  to  speak,  a  permanent  view 
of  a  present  deity,  a  continual  following  after  His 
guidance.  The  word  occurs  here  twice.  In  its  first 
usage  it  denotes  the  character  of  his  life,  and  gives 
assurance  of  the  perseverance  and  soundness  of  his 
piety  ;  lie  walked  with  God  three  hundred  years,  he 
begat  sons  and  daughters.  In  the  second,  it  gives 
confirmation  of  the  wonderful  translation  of  Enoch. 
According  to  the  Jewish  tradition,  Enoch  had,  in  all 
probability,  borne  witness  against  the  Cainitic  anti- 
DOmists  of  his  day,  and  had  annoimced  to  them  the 
judgment  which  came  with  the  flood.  From  this 
Jewish  tradition  the  book  of  Enoch  and  the  epistle 
of  Jude  took  in  common  (Dillmann,  Buck  Henoch); 
for  there  is  no  necessity  of  referring  the  place  in 
Jude  to  the  apocrvphal  book,  since  the  apostles,  as 
is  well  known,  have  cited  popular  traditions  in  other 
places,  although  even  DeUtzsch  seems  to  connect  the 
epistle  with  apocryphal  story.  With  this  prediction, 
and  in  correspondence  with  fundamental  biblical 
principles,  does  the  epistle  of  Jude  make  him  the 
type  of  the  prophetic  testimony  against  that  anti- 
Christian  Antinomiarusm  of  the  New  Testament  day, 
which  is  comprehended  in  its  unity  as  "  the  last 
time,"  and  also  a  typical  prophet  of  the  last  day 
itself.  The  translation  of  Enoch  has  two  sides. 
153'S1  means,  in  the  first  place :  he  was  no  longer 
there,  he  had  disappeared  (ch.  xlii.  13,  36).  There- 
by is  it  indicated  that  his  people  had  missed  him,  as 
the  sons  of  the  prophets  missed  Elijah  when  he  was 
taken  away  (2  Kings  ii.  16,  etc.).  Luther  has  pic- 
tured in  a  most  vivid  manner  this  missing  of  Enoch, 
as  reflecting  itself  in  the  case  of  Jesus  in  His  death, 
and  on  Easter  morning.  According  to  Luther,  they 
had  some  thought  that  he  had  perished,  had  prob- 
ably been  slain  by  the  Cainites,  and  then  received  a 
special  revelation  concerning  his  taking  away. — 
God  took  him. — This  word  Pipb  is  also  used  in  the 
taking  up  of  Elijah  (2  Kings  ii.  9,  10 ;  Ps.  Ixxiii.  24  ; 
xlix.  16).  A  death  so  early  in  a  line  of  men  for 
whom  life  was  a  blessing,  could  only  be  regarded,  in 
this  connection,  as  a  punishment.  It  would  seem  to 
make  Enoch  of  least  worth  among  the  patriarchs, 
whereas,  on  the  contrary,  he  was  the  most  eminent. 
It  is  clear,  therefore,  that  there  is  narrated  here  a 
transition  which  did  not  go  through  the  form  of 
•death.  The  Christian  tradition  (Heb.  xi.  5),  as  well 
as  the  Jewish  (Sirach  xliv.  16;  xlix.  16),  hold  fast 
the  umnistakable  sense  of  the  text,  in  which  here,  in 
place  of  the  ever-returning  "  and  he  died"  there 
comes  in  that  other  expression,  "/or  Qod  took  him." 
It  is  also  confirmed  by  the  analogous  representations 
of  the  Bible  (Elijah,  Christ,  the  transformed,  1  Thess. 
iv.  17  ;  1  Cor.  xv.  51).  But  whither?  and  to  what 
atate  was  Enoch  translated  ?  Dklitzsch  :  "  To  a 
closer  nearness  with  God,  with  whom  he  had  hitherto 
walked  ;  not  that  he  became  a  partaker  of  that  glori- 
fication which  awaits  the  justified  in  the  resurrection ; 
for  in  this  glorification  Christ  is  the  first  fruits." 
On  the  contrary,  Keil  :  "  Not  in  the  glorification  is 
Chi-ist  the  first  fruits  according  to  1  Cor.  xv.  20,  23, 
but  in  the  resurrection."  By  a  transformation,  or 
bv  a  clothing  upon,  were  Enoch  and  Elijah   trans- 

18 


lated  into  everlastirg  life  with  God.  We  must  di» 
tinguish,  however,  between  the  transformation  and 
the  glorification,  between  the  heavenly  region  of  the 
pious,  that  is.  Paradise,  and  the  perfect  heaven  of 
Christ.  "  His  365th  year  of  life  corresponds  prob- 
ably to  our  33d,"  remark  Delitzsch  and  Knobel : 
"  Enoch  lived  ae  many  years  as  the  year  has  days." 
In  respect  to  the  legendary  parallels  in  the  extra 
biblical  antiquity,  comp.  Knobei,,  p.  72 ;  in  which  it 
is  clear  that  we  must  distinguish  the  biblical  tradi- 
tion from  the  kindred  stories.  According  to  Knobel 
the  motive  for  the  translation  was  probably  to  rescut 
Enoch  from  the  age  in  which  he  lived, — with  relation 
to  ch.  iv.  10.  Beyond  a  doubt,  however,  the  main 
reason  was  the  fact  that  he  had  become  personally 
ripe  for  transformation,  and  that  through  his  faith 
there  might  he  introduced  into  this  world  the  faith 
in  a  new  life  in  the  world  beyond  (Heb.  xi.  5,  6). 
If  we  would  seek  farther,  we  must  compare  the 
translations  that  follow  in  sacred  history.  Elijah  ig 
translated  because  his  consistent  legalism  must  be- 
come a  judgment  of  fire,  and  a  Last  Day  for  the 
apostate  Israel ;  Christ  is  translated,  because  His 
staying  longer  in  this  world  must  have  come  to  a 
sudden  conflict  of  life  and  death  with  the  old  world, 
— that  is,  must  have  had  for  its  consequence  the 
Last  Day  ;  the  believers  at  the  end  of  the  world  are 
translated,  because  now  the  Last  Day  has  actually 
appeared.  Judging  from  these  analogies,  we  may 
conjecture  that  the  translation  of  Enoch  denoted  a 
decided  turning-point  in  the  life  of  the  old  world. 
At  all  events,  he  had  not  m  vain  announced  the 
day  of  judgment  before  his  departure.  At  this  time, 
it  is  probable,  there  was  the  beginning  of  the  corrupt 
alliances  between  the  Sethitcs  and  the  Cainites.  It 
is  the  probable  middle  time  between  Adam  and  the 
flood.  The  Jewish  and  Arabian  fables,  according  to 
which  Enoch  is  said  to  have  discovered  the  art  of 
writing  and  book-making,  together  with  arithmetic 
and  astronomy,  must  rest,  for  the  most  part,  on  his 
name,  TJn,  from  "|3n  (to  initiate,  educate),  and 
upon  the  astronomical  significance  of  the  number 
365. 

10.  Ver.  27.  Methuselah. — The    highest  age, 
969  years. 

11.  Ver.  28.  Lamech "At   so  great  an  age 

did  these  pious  forefathers,  who  had  renounced  the 
self-created  worldly  lust,  confess  their  experience  of 
the  burden  and  painfulness  of  life,  in  all  its  gravity 
and  in  all  its  extent ;  and  it  is  easily  explained  how 
it  is  that  the  history  of  the  Sethites  closes  with  lan- 
guage of  such  a  different  sound  from  that  of  the 
Cainites.  Lamech  the  Cainite  is  full  of  an  evil 
drunken  confidence.  Lamech  the  Sethite,  on  the 
contrary,  is  filled  with  the  most  extreme  dejection  in 
respect  to  the  present,  and  has  no  other  joy  than  in 
the  promise  of  the  future."  Delitzsch.  The  name 
nb,  which  he  gives  to  his  son,  is  put  in  relation  to 
ens ,  from  which  it  does  not  follow  that  this  relation 
is  etymologically  significant.  The  confident  hope  of 
the  wearied  is  ever  some  bringer  of  rest.  Without 
doubt  does  the  life-labor  and  toil  of  the  Sethitci 
stand  in  relation  to  the  pride  of  the  Cainites,  even  as 
it  forms  a  contrast  to  their  confident  and  false  secu- 
rity. It  is  this  pride  which  has  power  to  trouble 
their  life  more  than  the  unfruitfulness  of  the  earth. 
In  respect  to  Lamech's  language  in  which  he  greets 
Xoah  as  the  bringer  of  rest,  Lcther  remarks : 
Sicut  Heva  fallitur,  ita  quoque  desiderio  restitutionit 
mundi  fallitur  etiam  bonus  Lamech.     Still  is  he  mi» 


274 


GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


taken  in  supposing  that  Noah  was  to  bring  in  the 
closing  sabbath  of  humanity  ;  that  there  came  with 
him  a  great  reelioning,  and  a  preliminary  new  world, 
he  correctly  anticipated. 

12.  Ver.  32.  And  he  begat  Shem. — Ranke  : 
"  The  naming  of  the  three  sons  of  Noah  leads  us  to 
expect  that  whilst  hitherto  the  line  ha.s  moved  on 
ever  through  only  one  member,  in  the  farther  course 
of  time  all  three  of  Noah's  sons  must  simultaneously 
lay  the  foundations  of  a  new  beginning."  "The 
order  of  the  ages  of  Noah's  sons  is  Shem,  Japheth, 
Bam  (see  ch.  x.  21).  In  the  enumeration,  however, 
Japheth  ever  stands  hist,  because  his  name  of  two 
Byllables  mates  the  best  close  in  the  collective  ar- 
rangement.' Knobel.  The  series  of  the  three  sons, 
however,  in  regard  to  their  age,  makes  a  difficulty  in 
relation  to  ch.  x.  21.  (See  Keil,  p.  104.)  Accord- 
ing to  the  pawiige  before  us,  Noah  begat  Shem  first 
when  he  was  5i)0  years  old.  According  to  ch.  vii. 
6,  he  was  600  years  old  when  the  flood  came.  Ac- 
cording to  ch.  XI.  10,  Shem  was  !00  years  old  two 
years  after  the  fiood.  Either  then  must  we  here  re- 
gard the  lOii  yeati*  of  Shem  as  a  round  number,  or 
the  word  bnj,  ch.  x.  21,  must  relate  to  Japheth,  as 
Michaelis  and  others  think.  On  the  contrary,  see 
the  remarks  of  Knolll,  p.  120,  and  of  Keil,  p.  104. 
Keil,  however,  would  lake  "lupn  as  merely  a  com- 
parative designation  of  Ham,  ch.  ix.  24  :  the  young- 
er instead  of  the  youngest;  so  that  the  series  Shem, 
Ham,  Japheth,  would  be  the  actual  order  of  their 
ages.  This  consequence  <ioes  not  appear  to  be 
confirmed  by  the  bns  of  ou.  x.  21,  since  "apn 
expressly  refers  to  Noah  in  connection  with  "133, 
a  position  that  fails  in  respect  to  bllS,  in  ch.  x.  21. 
Assuming  it  as  not  grounded  on  the  analogue  of  the 
theocratic  history,  that  the  phyjical  first-born  must 
always  be  the  spiritual  first-born,  it  would  remain 
doubtful  whether,  in  the  passage  before  us,  Shem 
was  not  placed  first  on  the  ground  of  worth. 

[Note  on  the  Translation  of  Enoch,  ano  the 

lARLIKST     IDEAS     OF     DeatH    AMONG    THE    PRIMITIVE 

Men.— C^nVs  IPX  n;rb  •'•S  ISrx".  A  right  un- 
derstanding of  this  remarkable  language  respecting 
Enoch,  depends  upon  our  getting  the  right  stand- 
point from  which  to  determine  the  earliest  notion 
Chat  man  must  have  had  of  death.  Tliis  could  hardly 
have  been  the  modern  idea,  either  in  its  materializing, 
or  in  its  more  spiritual,  aspect.  That  is,  it  was  not, 
on  the  one  hand,  a  cessation  of  being,  nor  was  it,  on 
the  other,  any  distinctly  formed  thought  of  a  separa- 
tion of  two  things,  soul  and  body,  one  of  which  no 
longer  pertained  to  the  man,  or  the  selfhood,  and  the 
other  [la.ssed  off  to  a  wholly  separate  and  immaterial 
existence.  God  liad  not  defined  to  them  the  nature 
of  this  fearful  doom,  and  experience  showed  tiiem 
nothing  but  the  f;ict  of  an  awful  outward  change  on 
the  once  moving  and  active  personality.  It  had  not 
cciised  In  he,  though  now  it  was  motionless  and  gha.st- 
ly.  They  could  not  regard  it  as  a  fallen  tree,  or  a 
iJaip  anitual,  not  from  any  metaphysical  or  physiologi- 
cal distinetion,  but  from  the  strong  feelinf/  of  so<'ial 
personality  whicli  they  had  ever  connected  with  the 
living  man,  and  which  they  could  not  get  rid  of. 
This  was  the  germ,  the  Ood-implantcd  germ,  we  may 
B^,  of  the  idni  of  a  continuous  being,  or  a  futiiic 
life,  as  we  find  it  in  the  earliest  parts  and  throughout 
the  (tid  Testament.  To  this  they  held  on  even  against 
tppearancen,  against  the  sense  we  may  say,  or  any  rea- 
loning  from  geose,  even  as  it  is  yet  found  among  the 


rudest  and  simplest  nations, — the  very  antagonism! 
it  has  had  to  encounter  from  the  outer  phenomenal 
world  only  showing  the  strength  and  the  indestructi- 
bility of  the  sentiment.  This  one  personality  had  not 
wholly  vanished,  though  wliat  had  once  appeared  as 
a  human  form  they  now  saw  undergoing  a  rapid  and 
fe.'H'fuI  transformation.  Death  presented  itself  in 
contrast  with  that  moving  outward  thing  they  called 
life,  but  it  was  not  necessarily  a  breach  of  all  con- 
tinuity, or  an  utter  extinction  of  all  selfhood,  with 
its  rights  and  claims,  as  in  the  ease  of  Abel's  com 
plaining  blood.  The  self,  the  man  was  there,  but  he 
was  dead,  or  in  the  state  of  beinr/  they  called  death. 
Or  he  was  still  somewhere  near,  in  what  connection 
with  the  body,  or  with  themselves,  they  could  not 
imagine.  They  gazed  in  astonishment  at  this  won- 
derful phenomenon,  but  they  did  not  reason  about  it, 
or  draw  nice  distinctions.  They  had  no  data  from 
whieli  to  draw  them.  It  was  the  dread  penalty  of 
which  they  had  heard  from  their  progenitors,  and 
that  was  all  they  knew  about  it.  Of  its  extent,  or 
its  consecjuences,  or  of  any  recovery  from  it,  they 
had  little  or  no  conception.  Death  was  not  to  tliem, 
as  it  has  come  to  be  regarded  in  our  thinking,  a  sin- 
gle teiTuinating  event,  but  a  state,  a  state  of  being,, 
very  strange  indeed,  but  still  real  and  actual.  They 
did  not  separate  it  into  death  (the  aet  of  dying)  and 
something  after  death.  All  earliest  language  is 
grounded  on  the  idea  of  such  after  state  as  a  going 
on,  or  linked  identity ;  but  they  did  not  distinguish 
between  it  and  its  ineipiency.  Hence,  among  all  an- 
cient people,  the  great  care  for  funeral  rites,  not 
merely  in  memory  of,  but  as  something  due  to  a  still 
continued  being,  and  as  essential  to  its  quietude.  It 
was  not  the  idea  of  resurrection,  as  some  have 
thought,  that  made  this  so  ancient  and  so  universal, 
but  the  ineradicable  feelhig  of  a  personality,  or  self- 
hood, as  somehow  inheiing  in  the  poor  remains, 
whether  embalmed  with  costliest  spices,  or  buried  in 
the  bosom  ot"  their  niOther  earth,  or  purified  and  so 
preserved  by  fire.  There w  a  selfhood  in  the  body; 
Paul  aftirms  it  strongly  of  the  sleeping  Christian  re- 
mains; there  is  something  sacred  in  the  human  dust; 
it  is  not  like  other  matter,  though  sown  in  corrup- 
tion ;  we  may  thank  God  that  the  I'eeling  .■still  lin- 
gers in  our  souls,  in  spite  of  that  contempt  for  the 
body  which  is  sometimes  manifested  by  a  reckless 
science  on  the  one  hand,  or  a  hyper-spiritual  philoso- 
phy on  the  other. 

It  is  very  important  to  bear  in  mind,  that  to  the 
early  view  there  could  be  no  distinctions  such  as  we 
now  make.  It  was  all  death,  whatever  it  might  in- 
clude, as  opposed  to  acting,  moving  being ;  and 
when  very  early  there  arose  the  thought  of  a  dwell- 
ing in  the  earth  (as  an  underworld),  of  a  Sheol  or 
cavity,  of  a  Hades  or  the  Unseen — all  arising  from 
the  act  of  burying  or  putting  out  of  sight — this  was 
not  a  state  succeeding  deatli,  but  the  very  world  of 
the  dead,  the  cbi  r  n^3,  the  House  of  Olam  (Eecles 
xii.  5),  the  House  of  Eternity,  not  as  a  figure  for  non- 
existence, but  as  real  continuous  being,  though  in 
striking  contrast  with  the  busy,  knowing  (.sense- 
knowing),  remembering,  loving,  hating,  upper  lifn 
" /jr7unl/i.  t/if  .fun "  (Eecles.  ix.  5,  fi).  Superstition 
held  that  there  was  some  mode  of  intercom  sc  with 
these  "E"  ^:3Ta,  or  dwellers  in  Slicol.  There  is 
little  said  about  them  in  tlu;  Hebrew  Scriptures,  for 
tliere  was  little  known  that  could  he  said;  but  there 
is  an  nnderciirrent  of  thought  and  feeling  throughout 
the  ( Mil  Testament  which  shows  that  they  are  never 


CHAP.  V.   Ir82. 


275 


forgotten.  They  were  dead,  but  still  in  being ;  they 
had  not  perished  {per-iit,  inter-iit,  gone  Ihrouyh,  fallen 
«<),  become  extinct,  ceased  to  be.  Hence  they  called 
them  the  D'^SSn ,  the  weak,  the  weary,  the  inactive, 
*s  the  Homeric  and  the  ante-Homeric  Greek  called 
'Jiem  ot  Ka^ovTis^  and  a^^vriva  Kapriva.  In  all  this 
there  was  great  logical  inconsistency,  bewilderment 
of  conception,  contradiction  even  of  the  sense,  so  far 
as  the  phenomenal  body  was  concerned,  but  it  was  a 
holding  fast  of  that  idea  of  continuous  being,  in  some 
way,  which  was  from  the  beginning,  and  which  the 
human  mind  never  gave  up  until  Christ  came  and 
poured  light  upon  this  dark  Sheol,  this  gloomy  Hades, 
or  world  of  the  unseen.  The  imagery  everywhere 
was  drawn  mainly  from  the  last  appearances  in  life, 
or  from  the  associations  of  sepulchral  acts,  but  the 
real  underlying  idea  was  never  lost.  Very  early  a 
better  liope  dawned  upon  the  pious,  or  it  came  as  a 
revelation  from  God,  born  in  the  travail  of  their 
earth-weary,  rest-seeking  souls,  but  it  was  mainly  of 
a  deliverance  at  some  time  from  Sheol,  or  of  blessed- 
ness therein  as  lying  under  the  shadow  of  the  divine 
protection.  It  was,  however,  still  death,  doom, 
no'ipa,  the  great  penalty,  an  idea  expressed  somehow 
in  the  most  ancient  tongues,  Shemitic  or  Japhetic, 
with  which  we  are  acquainted.  It  was  the  great 
wrath  for  whose  iurn'mg  the  pious  dead  are  repre- 
Bented  as  waiting;  as  Job  prays,  "0  that  thou 
woulJst  hide  me  in  Sheol  until  thy  wrath  be  past, 
TjES  n^ir  ns  (until  thy  wrath  Iur7i),  that  thou 
wouldst  appoint  me  a  time  and  then  remember  me  " 
(Job  xiv.  13). 

From  such  a  doom  Enoch  was  spared.  No  grave 
received  him.  He  disappeared  from  earth.  He  was 
not  found,  as  the  LSX.  have  rendered  lira's ,  and  as 
it  is  given  in  Heb.  xi.  5 ;  that  is,  his  body  was  not 
found,  though  men,  doubtless,  made  long  search  for 
him,  as  tliey  did  afterwards  for  the  body  of  Elijah 
(2  Kings  li.  16,  17).  Enoch  may  be  said  to  have 
shared  in  the  great  penalty  in  so  far  that  for  365 
years  he  bore  a  dying  and  corruptible  body,  and  yet 
it  is  testified  of  him  that  he  did  not  see  death,  Heb. 
xi.  a,  that  is,  he  did  not  enter  into  Hades,  which  is 
the  real  death,  although  the  change  that  his  body 
must  have  undergone  in  the  translation  was  greater 
than  that  which  passes  upon  the  dissolving  human 
frame.  See  the  clear  remarks  of  Dr.  Murphy  on 
IJJ'^X,  in  his  excellent  Commentary  on  Genesis. 

Dr.  Lange  has  well  disiinguished  between  this 
Old  Testament  beUef  of  a  future  life,  or  rather  of 
continuous  being,  and  the  s,"a>7)  uhinos,  the  eternal 
life,  reve.aled  by  Christ.  Great  confusion  arises  from 
confounding  the  two,  and  the  distinction  becomes 
of  great  importance  in  refuting  the  reiisoning  of  those 
who  teach  the  annihilation  of  the  wicked. 

The  word  npb  here,  though  a  common  one,  is  to 
be  noted  as  used  in  a  strikingly  similar  connection 
in  the  account  of  Elijah  (2  Kings  ii.  9,  n- fes),  Ps. 
xlix.  15,  "  God  shall  redeem  my  soul  from  Sheol,  for 
He  shall  take  me,"  "JniSI ,  and  Ps.  Ixxiii.  24 :  "  Thou 
rilt  guide  me  by  thy  counsel,  and  afterwards  take 
me  (to)  glory."  It  is  worthy  of  note,  too,  how  ex- 
actly in  Ps.  Ixxiii.  24  the  Hebrew  nnx  corresponds 
If  the  use  of  the  cognate  Arabic  «'.,  ^{  (Heb.  n"'^n!< 

Numb,  xxiii.  10  et  al.),  the  frequent  Koranic  and  ante- 
Hohammedan  word  for  the  after  or  future  life.  In 
these  two  passages  from  the  Psalms,  npb  may  not 


denote  the  hope  of  a  translation,  yet  the  similaritj 
of  context,  which  strongly  seems  to  be  suggested  by 
the  passage  in  Genesis,  takes  them  clearly  out  of  th« 
Rationalist's  limitation  to  a  mere  worldly  deliver- 
ance.—T.  L.] 


DOCTRINAL  AND  ETHICAL. 

1.  Concerning  the  line  of  Seth,  see  the  Exegetical 
aimotations.  No.  1. 

2.  Concerning  the  meaning  of  the  image  of  Adam, 
see  the  Exegetical  annotations.  No.  3 ;  as  also  for 
the  significance  of  the  names  that  here  occur.  No.  4. 

3.  Concerning  the  Macrobii,  or  the  long-lived  of 
the  primitive  time,  see  Exegetical  annotations.  No.  5. 
It  ought  to  be  considered  that  not  only  had  death, 
as  yet,  fiiiled  to  make  his  full  breach  upon  them, 
but  that,  on  the  other  hand,  through  their  inward 
intercourse  with  God,  their  life-power  had  been 
wonderfully  advanced  in  the  opposite  direction  of 
the  transformation  form.  Concerning  the  chro- 
nology, see  No.  5. 

4.  For  the  meaning  of  Enoch,  see  No.  7,  Exegeti- 
cal annotations.  Enoch,  the  seventh  from  Adam,  is 
a  very  ancient  witness:  1.  For  the  degrees  of  piety ; 
2.  for  the  truth  of  the  mystical  or  the  mysterious 
core  of  religion,  communion  with  God ;  3.  lor  that 
assurance  of  eternal  life  that  wells  out  of  a  life  of 
faiih  and  peace  in  God.  In  this  is  he,  in  a  special 
sense,  a  type  of  the  life  of  Christ:  1.  His  divine 
human  walk  ;  2.  his  glorification  and  translation  to 
heaven.  Concerning  the  language  of  Lamech,  see 
No.  8. 

5.  For  the  meaning  of  Noah,  see  the  extracts 
from  Starke  below.  According  to  Heb.  xi.  1,  Enoch 
is  the  mediator  of  the  idea  of  a  revelation  of  deliv- 
erance, or  of  salvation  from  judgment. 

6.  A  main  point  of  view  of  the  Holy  Scriptures 
and  of  the  religion  of  revelation,  is  the  significance 
of  the  personal  life.  This  presents  itself  in  the 
genealogies  as  they  stand  in  their  simple  grandeur 
even  to  this  day.  It  is  like  the  granite  of  the  earth 
in  a  highland  landscape. 

7.  Enoch,  Elijah,  Christ,  three  stages  in  the  un- 
folding of  the  facts  of  the  world  beyond,  of  the 
higher  fife  of  the  world  beyond,  of  its  region  of 
glory,  and  of  the  wonderful  transition  to  it,  as  well 
as  of  the  belief  in  those  facts.  In  Christ  the  per- 
fection of  what  is  here  prefigured. 

8.  Noah  and  his  house  a  figure  of  the  pious  of 
the  last  time  (Matt.  xxiv.  34). 


HOMILETICAL  AND  PRACTICAL. 

The  race  of  Adam,  according  to  the  ground- 
features  of  its  life:  1.  Birth;  2.  marriage  and  the 
family ;  3.  death. — The  constant  repetttion,  and  fu 
died,  a  powerful  memento  inori.  [Through  this  con- 
stant refrain,  atid  he  died,  the  reading  of  this  chapter 
is  said  to  have  awakened  men  to  repentance.] — .\dam, 
through  Seth  and  Noah,  the  ancestor  of  the  liumau 
race:  1.  In  the  continuance  of  the  diiine  vocation, 
2.  of  sinfulness,  pain,  and  labor  upon  the  earth  ;  3. 
of  strife  with  sin :  Seth,  Enoch,  Lamech,  Noah ; 
4.  of  the  prospect  of  the  future  of  the  perfected 
Seth  (meaning  compensation  and  established),  of  the 
perfected  Enoch  (devoted),  of  the  perfected  Noah 
(rest-briiiger). — The  conflict  of  life  with  death  in 
the  line  of  the  Sethites     1.  How  it  holds  back  death 


276 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


through  the  blessing  of  piety  (the  long-living) ;  2. 
how  it  ever  opposes  to  death  new  generations  (and 
he  begat  sons  and  daughters) ;  3.  how  it  finds  a  way 
of  life  beyond  death  (Enoch). — Seth  as  the  again- 
risen  Abei. — The  time  of  Enosh,  that  is,  of  the  feel- 
ing of  human  weakness,  as  a  time  of  the  first  glori- 
fying of  the  divine  power  and  covenant  faithfulness. 
—The  names  of  the  Sethites  (see  above). — Enoch 
the  mediator  of  the  faith  of  a  new  hfe  in  the  world 
beyond  (lleb.  xi.  .5,  6),  on  the  ground  of  the  experi- 
ence of  the  divine  complacency  (justification  in  its 
first  form),  through  faith,  tliat  is,  in  tlie  unfolding 
of  his  communion  with  God,  and  in  the  bearing  of 
his  prophetic  testimony  against  ungodliness  (Jude). 
— Enoch's  walk  with  God  and  his  blessing. — The 
long  life  of  Enoch  and  the  long  life  of  Methuselah. 
— Enoch  the  wonderful  height  in  the  experience  of 
the  blessing,  in  the  race  of  the  blessing. — Enoch  a 
turning-point  in  the  primeval  history,  as  Elijah  in  the 
history  of  Israel,  and  as  the  ascension  to  heaven  of 
Christ  in  the  history  of  the  human  race  generally. 
— The  history  of  Enoch  tlie  first  germ  of  the  doc- 
trine of  a  heavenly  inheritance. — Enoch  as  a  type 
of  Christ. — The  Cainitic  Lamech  and  the  Sethitic 
Lamech. — Lamech's  word  of  confidence  in  respect 
to  Noah,  1.  a  delusion,  and  yet,  2.  no  ilelusion. — 
The  lijie  of  the  Sethites  and  the  line  of  the  Cainites: 
1.  Worldliness ;  spirituaUty ;  2.  pride  and  confi- 
dence ;  sorrow  and  patience  ;  .S.  an  end,  with  terror ; 
a  newer,  fairer  beginning  of  life. — Noah  as  a  type 
of  Christ.— Adam  the  ancestor  of  two  lines :  a  pious 
and  a  godless. — Noali  the  ancestor  of  three  lines : 
a  line  of  faith  and  worship,  a  line  of  human  culture, 
and  a  line  of  sensual  barbarity. 

Starke  :  It  is  this  genealogical  record  that  has 
been  preserved  by  God's  wonderful  care,  and  is  to 
be  found,  1  Chron.  i..  Matt,  i.,  Luke  iii. — Cramer  : 
There  has  always  been  a  church  of  God,  and  will  re- 
main even  to  the  last  day  (Matt.  xvi.  18).  The  evan- 
gelical religion  is  the  oldest  aud  the  truest  of  all. — 
Ver.  3.  All  men  are  by  nature  children  of  wrath, 
and  stained  with  the  hereditary  sin  (Eph.  ii.  3). — 
Long  life  is  also  from  God ;  well  for  him  who  seeks 
to  ajiply  it  to  his  honor. — Osiandkr  ;  We  have  lived 
long  enough  when  we  know  how  to  learn  Christ. — 
Ver.  0.  It  is  an  old  covenant :  thou,  0  man,  must 
die  (Sirach  xiv.  18). — Cainan.  He  had  (like  Enoch) 
seen  all  the  patriarchs. — The  example  of  Enocli  is  a 
glorious  proof  that  the  marriage  state  can  aud  ought 
to  be  holily  maintained. — Whether  now  childien  and 
babes  enjoy  any  such  intimate  intercourse  with  God, 
there  are  still  degrees  herein,  so  that  husbands  and 
fathers  in  Christ  have  theTcby  a  much  closi^r  com- 
munion with  God.  Jewish,  as  well  as  some  old 
patristic  and  papistical  interpreters  say,  that  he 
(Encjcli)  was  caiiied  into  the  earthly  paradise,  where 
he  will  remain  lo  the  end  cf  the  world,  when  he  will 
come  back  and  bi'  slain  by  Antichrist,  and  there- 
upon rise  again  and  be  taken  up  into  heaven.  We 
may  readily  see,  however,  what  a  mere  fable  this  is. 
Rather  has  he  been  taken  up  into  this  heavenly  para- 
dise (Luke  xxiii.  43). — Aim  of  Enoch's  translation: 
1.  Thereby  was  the  doctrine  that  the  good  man  was 
rewarded  in  a  future  lil'e  established  as  against  the 
prevalent  security  of  that  day;  2.  thereby,  in  the 
seventh  from  Adam,  was  there  given  a  pattern  which 
even  to  the  time  of  the  seventh  trumpet  should  serve 
a«  an  example  to  believers  whom  the  day  of  Christ 
might  find  alive;  3.  thereby  Enoch  was  set  before 
■H  an  a  type  of  (yhrist  in  his  ascension.  (Then  fol- 
lows a  compariBon  of  the  translation  of  Enoch  with 


the  ascension  of  Christ.) — Methuselah.  No  one  of 
the  patriarchs  reached  a  thousand  years,  for  thai 
number  is  a  type  of  the  perfection  to  which  no  man 
in  this  life  can  attain. — He  died  in  the  year  1658, 
and,  therefore,  in  the  year  in  which  the  flood  brok* 
in  upon  the  world. — Noah  (Luke  iii.  36  ;  1  Pet.  iii 
20  ;  Heb.  xi.  7).     Noah  is  a  glorious  type  of  Christ; 

1.  In  respect  to  his  name :  Noah  signifies  rest  and 
peace,  or  consolation  and  comforting ;  so  is  Christ, 
too,  our  Prince  of  peace,  who  makes  for  us  peace 
and   tran(iuillity  (Is.  ix.  6  ;    Rom.  v.  1  ;  Jer.  vi.  16). 

2.  According  to  his  threefold  oflBee :  Noah  was  a 
prophet  (2  Pet.  ii.  6),  and  announced  many  years 
beforehand  the  destruction  of  the  first  world  and  it? 
sons,  which  was  to  befall  them  (Matt.  xxiv.  25) 
Noah  was  a  priest,  for  he  oft'ered  sacrifice ;  ChiisI 
has  offered  himself  (Heb.  vii.  27).  Noah  prayed  foi 
the  wicked  world  (Ezek.  xiv.  14) ;  so  also  is  Christ 
our  advocate  (Kom.  viii.  34  ;  1  John  ii.  1  ;  Heb.  v. 
7).  Noah  blessed  Shem  and  Japheth  ;  so  also  Christ 
(Mark  x.  16).  Noah  was  a  king,  the  head  of  liij 
family  and  of  the  new  world,  the  builder  of  an  ark 
at  God's  command ;  Christ  was  king  and  head  of  hia 
threefold  kingdom,  the  builder  of  the  church  (Ps.  ii. 
6). — The  sons  of  Noah.  They  are  not  born  in  th( 
order  in  which  they  here  stand,  but  Japheth  was  the 
first-born  (ch.  x.  21),  Shem  the  middle  son  (ch.  xi. 
10),  and  Ham  the  youngest  (ch.  ix.  24), 

SciiuiiDER :  Genealogies  may  be  called  the  threads 
on  which  history,  ehroBology,  and  everything  else  in 
the  first  book  of  Moses  moves.  The  Adamitic  gen- 
ealogical table,  ch.  v.,  throws  a  bridge  between  thf 
fall  and  the  flood.  In  the  plan  of  Genesis,  the  eyf 
of  Moses  is  firmly  directed  to  Israel.  The  object  of 
this  constantly  keeping  the  eye  upon  Israel,  has  for 
its  ground  the  placmg,  in  the  most  visible  manner, 
befoie  the  eyes  of  the  latest  descendants,  Jehovah's 
covenant  faithfulness  in  the  outer  as  well  as  inner 
preservation  and  assistance  of  the  woman's  seed. 
On  this  account  the  genealogies  of  the  tlld  Testa- 
ment, and  of  Genesis  especially,  Ibrm  a  part  not  to 
be  overlooked  in  the  great  history  of  the  divine  as- 
sumptions of  humanity  before  the  incarnation  of  God 
in  Christ. — Vers.  1  and  2.  According  to  Luke  iii. 
38,  man  stands  in  a  genealogical  relation  to  God; 
his  descent  loses  itself  in  the  divine  hand  of  the 
Creator  (Acts  xvii.  28). — Vers.  3-5.  The  significance 
of  the  time  depends  upon  the  significance  of  the 
person  who  is  born,  lives,  and  dies  in  it.  The  mean- 
ing of  the  time  is  nothing  else  tli.-in  that  there  ap- 
pears in  it  the  birth  and  life  of  the  human  ]ierson- 
aUty.  To  the  mere  dead  number  the  coming  man 
first  gives  life  and  content,  and  so  too  he  first  makes 
history. — Abel  is  murdered,  Cain  is  cursed  ;  and  now 
Seth  enters,  a  first  birth,  as  it  were,  into  history. — 
Val.  Herbekger  :  Adam  and  Eve  may  have  wept 
long  for  the  death  of  the  pious  Abel,  and  the  wick- 
edness of  that  wretched  son  Cain ;  but  now  God 
makes  them  to  rejoice  again  in  a  pious  child  whom 
he  presents  to  their  eyes.  Such  vicissitudes  of  joy 
and  sorrow  befall  all  pious  people.  Be  not,  there- 
for?, proud  when  it  goes  with  thee  according  to  thy 
heart's  wish  ;  be  not  cast  down  though  it  may  lain 
and  snow  crosses.  God  will  again  rtjoiee  thee  with 
a  cheerful  sunshine  in  thy  long,  wearisome  domestic 
trouble. — Whether  the  rest  of  the  patriarchs  who 
followed  were  all  first-bom  sons,  is  made  doubtfu) 
by  the  case  of  Seth. — "From  Adam  onward  to  tin 
patriarch  Jacob,  hath  the  Holy  Spirit  signifiei'  to  u» 
in  what  year  each  named  ancestor,  who  propagated 
Ihiit  line  out  uf  which   Christ  was  lo  spriny,  begal 


CHAP.  V.  1-az. 


2T» 


Ihat  son  who  in  turn  w:i8  to  become  a  specially-named 
ancestor  in  the  course  of  descent."  Roos. — Seth's 
genealogical  register  is  the  line  of  "  the  sons  of  God," 
that  is,  of  the  true  cliurch.  "  With  reverence  and 
iwe  do  I  draw  nigh  to  thee,  0  holy  people  who 
4well  under  his  shadow  and  before  his  presence,  0 
<hou  light  of  the  world,  thou  salt  of  the  earth  !  Thou 
wast  a  chosen  race,  a  patriarclial  priesthood,  to  make 
known  the  Tirtues  of  Him  who  called  thee."  Herder. 
— LcTHKR  Eve,  too,  it  is  probable,  lived  to  the 
eight  hundredth  year,  and  so  must  have  seen  a  nu- 
merous race.  How  much  care  must  slie  have  had, 
how  much  industry,  and  labor,  in  visiting,  dressing, 
and  teaching,  her  children  and  her  children's  chil- 
dren !  The  first  oral  fountain  of  oral  and  written 
traditions  that  have  come  down  to  us,  could  in  this 
way  maintain  itself  through  the  possibility  of  a  per- 
Bonal  converse  between  Lamech  and  Shem,  between 
Shem  and  Abraham.  The  original  undying  destiny 
of  the  human  race  comes  powerfully  before  us  in  the 
numbers  of  this  genealogical  register.  That  sharp 
appendage,  atid  he  died,  forms  &  standing  refrain  of 
sorrow  to  the  joyful  picture  of  life  that  precedes. — 
Roos:  So  should  the  thought  arise  in  us  :  I  too  must 
die,  and  after  a  shorter  pilgrimage  than  that  of  these 
fathers;  I  t(>o  must  watch. — Vera.  6-20.  Arabian 
stories  concerning  Seth  and  Jared,  p.  111.  Jared: 
an  enigmatical  name,  out  of  which,  liowever,  as  out 
of  most  of  the  Sethic  names,  there  evidently  enough 
breathes  a  tone  of  sorrow  and  of  pain.  Sharp  con- 
trast with  the  namings  of  the  Cainites,  which  express 
might  and  pride. — Vers.  21-23  Wliilst  the  Enoch 
of  ch.  iv.  17  bears  upon  himself  the  Cainitic  conse- 
cration, and  gives  to  the  earthly  his  consecration 
(say  rather  receives  it  from  the  earthly),  the  Enoch 
of  our  chapter  shows  the  consecration  of  (5od  (Sirach 
xliv.  15  ;  IJeb.  xi.  5).  The  subjective  side  of  patri- 
archalism  is  its  faith,  the  objective  the  divine  ac- 
ceptance.— Luther  :  From  this  we  take  it  that  there 
was  In  Enoch  a  peculiar  consolation  of  the  Holy 
Spirit  and  an  excellent  and  noble  courage,  so  that 
with  the  highest  confidence  and  boldness  he  bore 
himself  against  the  church  of  Satan  and  the  Cainites, 
in  the  presence  of  the  other  patriarchs.  For  to  walk 
reverentially  with  God  means  not  to  roam  in  a  de,s- 
ert,  or  to  hide  oneself  in  a  corner,  but  to  come  forth 
according  to  his  calling,  and  to  bear  himself  bravely 
against  the  unrighteousness  of  Satan  and  the  world. 
(In  this,  however,  the  question  still  remains,  whether 
we  are  to  think  of  Enoch  as  having  the  contempla- 
tive Johannean,  or  the  zealous  Fetrine  form ;  we 
may  rather  suppose  the  first  than  the  second.) — • 
Roos  :  We  never  find  this  mode  of  speech,  to  walk 
with  God,  after  the  giving  of  the  law,  but  rather  the 
terms  perfect,  upright.  In  the  New  Testament  pious 
men  are  called  holy  (saints),  and  beloved  of  God. 
In  this  way  there  shines  clearly  before  the  eyes  the 
difference  of  the  divine  economies,  namely :  before 
the  law,  and  under  the  law,  and  under  the  grace  of 
the  Xew  Testament.  In  re.spect  to  the  language,  to 
walk  with  God,  it  expresses  the  patriarchal  piety  in 
a  very  becoming  and  lovely  manner.  There  were,  at 
that  day,  no  literally  expressed  prescriptions  as  to 
what  ought  to  be  done  or  left  undone.  God  himself 
stood  in  place  of  all  such  prescriptions. — Hengsten- 
BKRG :  The  main  thing  was  that  each  should  become 
%  partaker  of  the  life  of  God.  When  this  took  place, 
fren  had  he  eternal  Ufe,  and  the  assurance  of  it  in  his 
conisviousness.  In  all  the  Holy  Scripture  this  term 
(translation)  is  used  only  of  three  persons :  of  Enoch 
b  thu  old  world,  of  Ehjah  ip  the  old  covenant,  and 


of  Christ  in  the  new.  The  first  is  a  "  type  of  th« 
second,  anil  both  are  Old  Testament  figures  "  of  tha 
last. — Hehder:  The  seventh  from  Adatn  cannot  bt 
without  God  in  a  world  which  scorns  him;  God  foi^ 
got  him  not,  but  made  him  immortal  and  an  evei^ 
lasting  moimment  of  this  divine  truth. — Henosten- 
BERii :  Everything  arbitrary  must  be  far  removed 
from  a  religion  whose  God  is  the  unchangeable  Jeho- 
vah ;  what  God  does  in  the  case  of  one  is,  at  tha 
same  time,  a  prediction  of  what  he  will  do  to  all  who 
I  occupy  with  him  a  like  stand-point. — Baumgarten  : 
When  we  confine  our  looks  to  the  bare  catalogue, 
we  find,  indeed,  life  followed  close  by  death,  but 
this  opens  up  to  us  a  series  in  which  we  see  no 
close.  But  that  this  series  has  an  actual  conclusion, 
namely,  the  victory  of  Ufe  over  death,  is  for  the  first 
time  assured  to  us  through  the  translation  of  Enoch. 
— LcTHER :  So  shines  out,  in  the  midst  of  this  nar 
ration  of  the  dead,  like  a  fair  and  lovely  star,  the 
ple,ising  light  of  immortality.  The  old  doctors  of 
the  church  say:  Abel  confessed  another  life  after 
death,  for  his  blood  cries  out  and  is  heard  ;  Cain 
acknowledged  another  life  before  death,  for  he  waa 
afraid  to  die,  and  his  soul  foreboded  that  something 
more  awaited  him  than  this  world's  unhappiness; 
Enoch  confesses  another  life  without  death,  for,  out 
of  this  world's  misery,  and  without  the  pain  of 
dying,  he  goes  straight  to  everlasting  life.  In  the 
Koran  and  among  the  Mohammedans  Enoch  bears 
the  name  of  Edris.  So  also  the  heathen  leg-nds 
mention  him  under  the  names  of  Aimak,  t'aunak, 
Nannak  (for  the  further  treatment  of  these  stories, 
p.  119).  Methuselah  means  either  man  of  the  arrow- 
shooting,  because,  by  standing  on  his  defence  and  using 
his  skill  in  weapons,  in  these  last  times  of  the  first 
world,  he  was  able  to  resist  the  robberlike,  murder- 
ous Cainrtes ;  or  his  name  means  man  of  the  shout  or 
germ,  that  is,  of  a  great  posterity ;  one  rich  in  child- 
ren and  in  children's  children. — Val.  Herbekger  : 
God  can  prolong  our  life,  as  in  the  case  of  Hezekiah. 
While  .Methuselah  lived  the  great  distress  came  not 
upon  the  world,  for  he  could  pray  from  the  heart 
and  keep  back  the  wrath  of  God ;  but  as  soon  aa 
Methuselah's  white  snow  dissolves,  and  his  gray 
hair  descends  into  the  grave,  then  grows  the  weather 
foul,  the  rain  comes  down,  out  swells  the  flood,  and 
all  the  world  must  drown. — At  the  speech  of  Lamech, 
ch.  iv.  1,  it  was  the  wife  whose  mother-feelings  sang 
joyfully  together ;  in  the  passage  before  us  (of  the 
Sethic  Lamech)  we  perceive  the  loud  pulse  of  a 
father's  heart. — The  advimcing  corruption  of  the 
time,  and  of  his  ootemporaries,  give  no  doubtful  col- 
oring to  his  soul's  longing ;  on  this  dark  background 
first  falls  that  hard  fate  of  eating  bread  in  the  sweat 
of  the  brow  (ch.  iii.  17). — In  such  a  consohation  of  a 
pious  son  did  the  old  pious  fathers  find  their  rest. — 
Roos  :  From  such  a  man  must  the  patriarchs  have 
been  greatly  comforted,  and  gained  new  courage. 
(Similar  examples  in  the  t>ld  Testament,  Moses, 
Samuel,  Elias ;  in  the  Xew  Testament  time,  .John  the 
Baptist,  the  Apostles ;  in  modern  times,  Huss,  Lu- 
ther, and  others.)  It  all  presupposes  Christ  the 
middle  point. — Theodoret  names  him  (Noah)  the 
other  or  second  .\dam. — Dreciisler  :  Here,  in  the 
mention  of  Noah,  there  is  in  extensinn  to  tlie  whole 
chapter  in  contrast  to  the  previous  concise  declara- 
tions.— (Comparison  of  the  three  sons  of  Adam  and 
the  three  sons  of  Noah.)  Shem  the  first-born,  the 
most  like  to  his  father,  who  carries  farther  on 
the  golden  thread;  he  is  the  representative  of  the 
divine  principle  in  humanity,  p.  125      The  opposit* 


278 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


fiews  of  Luther  and  CaWn  respecting  the  declara- 
tion that  Xoah  was  five  hundred  years  old.  Lu- 
ther: He  lived  so  long  unmarried,  because,  in  that 
corrupt  time,  it  was  better  to  have  no  children  than 
evil,  degenerate  ones ;  but  then  he  may  have  become 
married  from  the  admonition  of  the  patriarchs,  or 
the  command  of  an  angel.  Calvin :  It  is  not  said 
that  he  had  hitherto  been  uimiarried,  nor  in  what 
year  he  began  to  be  a  father,  but,  on  the  occasion 
of  noting  the  point  of  time  when  the  future  flood  is 
announced  to  him,  Moses  adds  that  at  this  time  he 
had  already  become  the  father  of  three  sons  [this 
explanation,  however,  is  not  in  harmony  with  the 
allegations  of  a  middle  time  which  he  cites  as  analo- 
gous to  those  in  our  chapter]. — Herder:  Remark- 
able history  of  humanity ;  the  form  it  ever  presents. 
These,  imder  the  curse  are  singing  their  song  of 
jubilee;  those  others,  under  the  blessing  are  full  of 
Bighs.  These  are  building,  singing,  inventing  ;  those 
live,  bring  up  children,  and  walk  with  God.  The 
number  of  the  one  class  is  ever  growing  more 
numerous,  the  gathering  of  the  other  grows  ever  less 
and  less.  It  ends  with  one  race,  with  one  man,  and 
the  seven  souls  that  are  with  him.  So  will  it  also 
be,  says  Christ,  at  the  end  of  the  days.  Be  not  dis- 
heartened, little  flock. — Luther:  This  chapter  pre- 
sents to  us  a  form  and  image  of  the  whole  world. 
As,  therefore,  there  may  be  seen  in  our  chapter  a  fair 
form  and  image  of  the  early  world,  so  also  is  it  God's 
overwhelming  wrath,  and  a  most  fearful  ruin,  that 
we  behold  in  the  fact  that  the  whole  race  of  these 
ten  patriarchs  perished,  with  the  exception  of  only 
eight  tliat  survived. — The  same  :  We  ought  not  to 
think  tliat  these  are  common  names  of  mean  and 
common  men,  for,  in  fact,  they  are  great  heroes. — 
The  same:  Our  world  of  t(>-day,  the  third,  and 
Btill  a  world  of  mercy,  how  full  of  blasphemy  and 
cruelty  ! — It  must  be  punished  with  a  flood  of  fire  ; 
for  so  prophesy  the  colors  in  the  rainbow  (then  fol- 
lows an  interpretation  of  the  three  chief  colors). 

Gerlacii  :  God  himself  stands  at  the  head  of 
the  genealogical  table,  not  merely  as  creator,  as  he 
is  of  all  other  beings,  but  as  the  father  of  men,  as 
appears  Luke  iii.  38.  Not  without  purpose  is  there 
mentioned  the  divine  origin  of  the  human  race  at 
the  very  apex  of  this  series.  It  contains  the  patri- 
archs that  remained  true  to  the  covenant  of  God, 
and  who,  on  that  very  accoimt,  are  called  the  Sons 
of  God  (ch.  vi.  2). — Ver.  5.  "  \^^lo  was  like  his 
image  "  This  expression  contains  no  allusion  to  the 
fall,  but  there  is  rather  indicated  a  contirmance  of 
the  divine  image  according  to  the  original  position 
of  man.  As  Adam  was  created  in  the  divine  image, 
so  could  he  also  beget  a  son  who  should  be  like  to 
his  own  iniMge.  That  the  predominance  of  sin  is 
irdicrited  along  with  it,  is  taken  for  granted  through 
the  whole  history  (therefore  is  it  here  also  indicatcil, 
although  the  author  rightly  saw  that  here,  in  the 
representation  of  the  higher  Sethic  line,  and  in  ac- 
cordance with  its  connections,  there  should  be  a 
•pecial  emphasis  given  to  the  continuance  of  a  side 


of  light  in  humanity). — Enoch :  Most  worthy  of  not* 
as  a  very  ancient  witnessing  to  the  earliest  huaao 
race  of  a  ble.'^sed  eternal  life. 

Lisco :  Enoch,  that  is,  devoted.  He  is  the  sev 
enth  from  Adam,  wherein  there  may  be  some  indi- 
cation that  after  the  six  long  world-times  of  sin  and 
death,  there  should  be  introduced,  in  the  seventh 
period  of  the  world,  througli  one,  that  is,  Christ,  « 
divine  life,  with  freedom  from  death  ["  Calculus  ot 
the  Biblical  Chronology,"  p.  23]. 

Calwer  Handbcch  :  Set/i.  Eve  looks  upon  him 
as  a  present  fiom  God ;  but  thinks  no  more,  as  in 
the  case  of  Cain,  that  she  actually  has  the  Lord. 
Still  does  her  faith  behold  a  new  beginning  for  the 
promise,  of  the  seed  of  the  woman,  bearing  in  itself 
tlie  pledge  of  its  sure  ongoing,  whilst  she  behevingly 
receives  this  "oiher  seed"  from  the  hand  of  Goi 
[Indication  that  in  ihe  birth  of  Cain  she  had  ascribed 
to  herself  too  great  a  share.] — Methuselah,  the  eighth 
from  Adam,  lives  nearly  one  hundred  years  cotempo- 
raneously  with  Adam,  whilst  Noah  lives  (ightv-lbur 
years  with  Enoch,  the  grandson  of  Adam,  and,  in  the 
other  direction,  was  one  hundred  and  twenty-eight 
years  cotemporaneous  with  Terah  the  father  of  Abra- 
ham.— Abel  died  early  a  violent  death ;  Adam  was 
the  first  who  died  a  natural  death  (  ? ) ;  fifty-seven 
years  after  him  was  Enosh  translated.  A  thi-eelbld 
way.  [Enoch.  Under  the  name  of  Idris  (learned 
man)  he  is  said  to  have  been  the  inventor  of  letters 
and  writing,  of  arithmetic,  and  astronomy.] — Bcnsen, 
on  the  word  of  Lamech,  v.  29 :  This  indicates  very 
hard  times  and  great  disturbing  events  of  nature,  in 
the  last  period  of  the  old  world.  Men  labor  hard, 
but  nothing  thrives.  They  toil  in  vain  ;  the  ciop  is 
little,  or  it  is  wholly  lost.  Now  there  is  a  breathing 
agiiin  (according  to  the  root-meaning  of  tia/iam 
(cnj)  and  the  Arabic  usage)  after  the  fruitless  la- 
bor. [Here,  in  the  first  place,  it  is  overlooked  that 
the  object  of  Lamech's  lamentation  has  an  ethical 
background  (a  commencing  corruption),  and  in  the 
second  place,  that  the  destined  limitation  of  that  old 
period  through  a  sudden  and  destroying  flood  ex- 
cludes earlier  catastrophes.] — From  the  name  of  the 
Cainite  Mahujael,  ch.  iv.  18:  "  Detruit  tie  IJiru," 
and  with  reference  to  a  Lydian  and  Indian  tradition, 
Von  Rougemont  concludes  that :  sa  generation  a 
ete  e7i  majeure  partie  enlevee  par  urte  effroi/able 
seehercsse^  which  lasted  at  least  eighteen  years. 
Ilixtoire  de  la  Terre,  p.  98.  [In  reference,  however, 
to  this  meaning  of  the  name  Mahujael,  it  is  to  be  re- 
marked that  it  would  be  contrary  to  the  .Tnalogy  of 
the  Cainitic  names]. — Taude:  What  Enoch's  life  and 
ili'stiny  proclaims  to  us:  1.  That  a  godly  life  in 
faith  plea.scs  God;  2.  that  God  in  his  grace  rewards 
it  with  the  gift  of  everlasting  life. — The  name  of 
Noah  :  1.  A  significant  index  to  the  state  of  soul  of 
the  Sethites  and  of  all  chiliiren  of  God;  2.  a  figure 
of  Christ. — HoFMANN  (p.  40):  Fathers  ever  hope  foi 
deliverance  in  their  sons.  [|Then  follows  a  rel'ereuo* 
to  Setb,  Enosh,  Enoch,  Noah.] 


CHAP.  VI.  1-8.  274 


FOURTH    SECTION, 

J%e  Univertal  Corruption  in  consequence  of  the  mingling  of  the  two  lines. — The  anomimn 
{or  enormity)  of  ains  before  the  food. — Predominant  u7ibeHef — Tetanic  pride. — 

After  the  flood  prevailing  superstition. 


Chapter    VI,    1-8. 

1  And  it  came  to  pass  when   men  began  to  multiply  on  the  face   of  the  earth,  and 

2  daughters  were  born  unto  them,  Tliat  the  sons  of  God  .^aw  the  daughters  of  men 
["looked  upon  them]  that  thej  were  fair,  and  thej  took  them  wives  of  all  which  they  chosa 

3  [after  their  sensual  choice].    And  the  Lord  said,  my  spirit^  shall  not  always  strive*  with  man, 

4  for  that  he^  also  is  fiesh;  yet  his  days  shall  be  an  hundred  and  twenty  years.  Ther6 
were  giants*  in  the  earth  in  those  days ;  and  also  after  that,  when  the  sons  of  God  came 
in  to  the  daughters  of  men,  and  they  bare  children  to  them;  the  same  became  mighty 

5  men,  which  were  of  old,  men  of  renown.  And  God  saw  that  the  wickedness  of  man 
was  great  in  the  earth,  and  that  every  imagination  of  the  thoughts  of  his  heart  was 

6  only  evil  continually.     And  it  repented^  the  Lord  that  he  had  made  man  on  the  earth, 
V  and  it  grieved"  him  at  his  heart.     And  the  Lord  said,  I  will  destroy  man  whom  I  havfi 

created  from  the  face   of  the  earth;  both  man  and  beast,  and  the  creeping  thing,  and 
8  the  fowls  of  tlie  air;   for  it  repenteth  me  that  I  have  made  them.     And  Noah  found 
grace  in  the  eyes  of  the  Lord. 

[1  Ver.  3.— "jIT^  sb.  This  word  has  given  rise  to  a  great  variety  of  interpretations.  The  most  unsatisfactory,  m 
well  as  the  farthest  from  the  Het^rew  usage,  is  that  of  Gesenius,  who  renders  it,  non  humiliiibitur,  my  spirit  shall  not  hi 
humbled,  or  become  vile,  in  man,  regarding  it  as  cognate  with  the  Arabic  ,.»l0  (  .t«;^)>  There  is  not  a  trace  of  such 
a  sense  anywhere  else  in  the  Hebrew  Scriptures.  It  is  directly  opposed  to  the  strong  sense  of  power,  superiorittf,  as  it 
appears  in  the  frequeni  "^iTS  ,  lord,  viastsr,  "(iTO  ,  judicial  conjiict,  and  the  name  of  Deity,  ^3"IX  ,  Dovii7ius.  Compare 
also  l^ltl ,  Job  xis.  29,  judicium.  The  other  form  I'^T  ,  if  it  is  not  rather  an  abbreviated  Hiphil  of  '|n,  hae  always  thi« 
ruling  judici.nl  eeose,  and  corresponds  to  the  other  Arabic  verb  ,,»iO    (,.vJ^^).    The  Arabic  verb  ,,««t^  may  hav« 

come  from  this  by  acquiring  a  modified  passive  sense.  It  may  be  said,  too,  that  the  view  of  Gesenius  is  out  of  harmorxy 
with  the  whole  spirit  of  the  Scriptures.  There  is  no  such  thought  in  ttn-  Bible  as  God's  spirit  being  humble  l  by  dwelliiw; 
or  striving  with  men.  It*  philosophy  is  all  the  other  way  :  God's  "  strength  is  made  i  erfect  in  our  weakness."  The 
LXX.  have  rendered  it,  ov  /atj  Karajaeii^,  shall  not  remain  ;  the  Vulgate  the  same,  non  permanebit  ;   the  Syriac  in  like 

manner,  •  %/->V  /  |J  ,  shall  not  dwell.  The  LXX.  and  the  Syriac  were  probably  in£uenced  by  some  eirly  Jewish  Targum. 
since  Onkelos  gives  it  Bnbstantially  the  same  sense,  D'^pH'^  K3,  though  he  paraphrases  the  passage.  The  interpretation 
of  "pT^  has  been  much  influenced  by  the  interprtters'  view  of  ^n*"i  following,  as  denoting  the  natural  life,  the  spirit  or 
eoul  which  God  had  given  men  (see  Ps.  civ.  29,  30  ;  Eccles.  xii.  7),  and  they  have  accordingly  given  "T^  any  general 
sense  that,  whilst  harmonizing  with  such  view,  would  not  be  opposed  to  the  radical  idea  of  ruling  judicially.  Hence  we 
need  not  regard  these  old  interpreters  as  having  read  "IT'  or  ■|lb'',  as  some  have  supposed.  Another  view  which  la 
found  in  some  of  the  Jewish  commentators  would  refer  "^n""!  to  the  spirit,  mind,  or  disposition  of  God  generally,  repre- 
sented as  occupied  with  the  care  of  man,  and,  as  il  were,  wearied  with  it.  So  Rashi  :  my  spirit  within  me  shall  not  be 
disturbed  on  account  of  man.  Another  very  strange  one  mentioned  by  Aben  Ezra  connects  ■|TT'  with  the  rare  noun 
^^^^ ,  meaning  a  sheath  (1  Chron.  v-gj.  27),  as  though  the  body  were  the  sheath  of  the  spirit — shall  not  always  be  I'n- 
sheathed,  or  inshealh  itself—froux  the  root  '^12  ;  and  they  refer  to  the  Aramaic  of  Dan  vii.  15,  "  my  spirit  was  grieved, 
n3T3  "lilS,  within  my  body  "—literally,  within  the  sheath.  But  this  interpretation,  besides  being  etymologically  false, 
Is  too  far-fetched  and  inconsistent  with  the  simplicity  of  the  early  language.      The  Arabic  translation  (Arabs  Erpeuii) 

tenders  it  p  vAJf)  to  be  wholly  occupied  with^  according  to  the  view  of  Kashi  above. — T.  L.) 

["  Ver.  3.— •^n^in  .  Of  this  there  have  been  nearly  as  many  interpretations  as  of  "1T^.  It  may  mean  the  spirit  of 
God  generally,  as  the  mind  of  God  ;  it  may  mean  the  Holy  Spii-it  as  a  power  or  influence,  or,  in  the  New  Testament 
sense,  as  a  person.  It  has  been  intei-preted  as  the  spirit  or  life  of  man,  which  God  calls  ^n"n  (my  spirit),  because  given 
by  him  (a-;  in  Ps.  civ.  and  Eccles.  sii.,  before  referred  to).  This  latter  view  may  have  two  modifications  :  1.  aa  the  Iif« 
generally,  or  ni~l  taken  for  tUE2  or  i^vxi?;  or,  2.  in  the  higher  sense  of  wfeujao,  according  to  the  trichotomy — the  highei 
or  rational  power  in  man,  and  more  nearly  allied  to  the  divine — the  reason  as  distinguished  froi  i  the  sevse,  and  from  th< 
mers  inductive  intellect  judging  by  sense,  and  for  the  sense.  The  decision  between  these  depends  on  the  context,  on  thi 
forc-J  of  nbirb,  and  the  true  meaning  of  "^'sT^  Sin  ":ii:;2 ;  also,  on  the  question  whether,  taken  as  a  whole,  it  is  th6 
anguageof  ajurf^men/  or  of  a  jjred(c//(m  on  which  the  judgment  isgi-ounded.  On  this  see  the  Exegetical  and  Notes. — T  L,] 
['  Ver.  3.-02  C3 .  All  the  old  authorities,  versions,  commentaries,  etc.,  take  this,  as  it  is  rendered  in  E.V.,  as  equivalent 

to  Oa    "^l^;5t.2,  in  (hat  also,  or  because  also.    Thus  the  LXX.,  Bta  to  ;  Vulg.,  quia  ;  Syriac,  9  *^>.„Julo  ;  Onkelos,  ^  3^n3  ^ 

/onath.bb53   "jia.    The  As\hic  of  the  Polyglotts,       .^wXi^J     %  ^  '"^^^  -  Arabs  Erpenii,  Jk.:^!     ^^yjO-    So  also  th* 


Z-iO 


GENESIS,  OR  THE  FIRST  BOOK   OF   MOSES. 


tudem  Tergions  until  very  lately.     The  excellent  Arabic  version  made  by  our  American  mi^otirWts,  and  lately 

printed,  has  followed  tlie  most  modern  commentaries  and  lexicographers,  (rashly,  we  think,)  and  render«'d  it  &jl,JO*J 

11  ^^  *J6,  '*  because  of  his  declination,  or  straying,  he  is  flesh."  The  objection  made  by  Gesenius  and  Roscmniiller  tothu 

abbreviation  113  for  nttJN ,  that  it  belongs  to  the  later  Hebrew,  has  little  weight.  There  are  examples  in  the  oldest  books, 
and  t^:-  conformity  of  the  writing  to  the  pronunciation  is  rather  a  mark  of  earlier  orthography,  though  it  may  oe  after- 
wards imiuited,  for  brevity,  in  the  later  Rabbinical  writings.  There  can  hardly  be  a  doubt  that  C;u.*-  or  CilTZ, 
basshaggam,  would  give  about  the  actual  pronunciation  (especially  if  rapid)  of  Di.  nlTNS  if  written  m  full— 6aas7i«rpam 
hatshargam — in  wliieh  the  semi-vowel  sound  of  "1  would  become  very  feeble  and  disappear,  as  is  the  case  with  !  in  othi-f 
eombinations,  so  that  shargam  would  become  shaggam;  the  duplication  by  the  dagesh  compensating  for  the  lost". 
And  this  would  answer  the  question  why  it  is  not  more  frequent  in  the  early  books.  It  is  not  the  settled  use  of  13 
for  ^li;j<  (which  is  a  mere  orthographical  abbreviation  of  n^X  becoming  constant  in  later  and  Rabbinical  writing),  but 
only  a  following  the  pronunciation  in  a  peculiarly  harsh  combination  that  seldom  occurs.  The  patach  in  place  of  the 
Begol  CCT)  is  explained  by  tLe  Jewish  grammarians,  who,  as  their  rich  phont-tic  system  clearly  shows,  understood  these 
matters  as  well  as  the  modern  philologists.  The  last  syllable  is  lengthened  by  the  tone,  and  the  compensating  dagesh 
requires  the  sharpening  of  the  preceding  one.  An  objection  to  the  view  of  Gesenius  and  others  is,  that  such  a  use  of 
the  infinitive  of  33C  (if  it  can  be  regarded  as  an  infinitive)  is  imesarapled  in  the  Hebrew.  Besides,  this  verb  or  noun, 
as  employed  elsewhere,  is  always  used  of  the  more  venial  errors,  or  trespasses,  and  is,  therefore,  unsuited  to  the  greatness 
and  malignity  of  the  sins  here  denotmced.  It  may  be  said,  moreover,  that  X*n  ,  with  the  plural  third  person  pronoun 
immediately  preceding,  is  an  nngrammatical  anomaly. — T.  L.] 

[*  Ver.  4. — D^bS-.  ^ephilim.  The  derivation  of  this  word  from  5E3,  to  fall,  cannot  be  sustained,  either  in  the 
sense  of  fallen  (from  heaven),  or  in  that  of  invaders  (eiriiri'iTTocTe?,  those  who  fall  on—irruentes).  It  is  evii'.ently  the 
ancient  name  they  took  to  themselves,  and  that  would  not  be,  in  the  beginning,  a  name  either  of  degeneracy  or  reproach. 
Itfl  connection  with  nDE,  X5Sj  is  much  more  clear  and  consistent.  Compare  the  Niphal,  Ps.  cxxxis.  14,  n3E3,  and 
n^sbsS  (contracted  cbs:);  also  Exod.  xxxiii.  16,  CSn  bSTS  r|13S1  ■':s  !|3"'bB51,  "  and  I  and  thy  people  shall  be 
distinguished  above  all  people."  "When  it  became  a  proper  name,  C^xbs:  or  C^bsS  (JViphlim)  would  easily  be  changed 
to  D^5E3  (Nephilun),  the  shewa  becoming  movable  in  the  frequent  use.  Thus  viewed,  we  may  regard  the  expression 
at  the  end  of  the  verse,  ClSJn  ^IIJDX  »  as  the  intended  exegesis  of  the  word  itself — z^7Zj  ,  distinguished  men;  D^X-E3, 
wonderful  men — men  of  name — vim  of  renown.  Thnt  the  same  name  should  have  been  given  afterwards  to  gigantic 
robbers,  as  in  Numb.  siii.  33,  is  very  natural,  whether  regarded  as  applied  from  a  tradition  of  these  wonderful  men  of 
old  or  from  inherent  fitness,  "p  "^nnx  DV  ,  and  also  afterwards— clenrly  intimating  that  some  of  these  Jfephilim, 
or  wondrous  men  of  violence,  had  existed  before  this  event,  or  frum  of  old  (a  tim<--  comparatively  ancient,  going  b;ick  to  the 
days  of  old  Cain),  and  that  after  these  mesalliances,  whatever  they  may  be,  there  was  an  increase  of  such  persons. — T.  L  ) 

[*  Ver.  6. — Cnl'i*.  T.xy  ,  ive&vfiriBjj;  Vulg.,  Puenituit  eum.  The  Syriac  and  Arabic  make  it  the  repentance  of  grief  • 
the  Samaritan  version  strangely  renders  it  nESTX,  iraius  fuit,  he  was  ^«rcelt/  enraged,  making  it  the  repentance  of 
anger.  Both  the  Targums  say  :  '^'^  -H''  ,  and  Jehovah  repented,  but  qualify  it  by  Pl'113'^^S  following— that  is,  in  hit 
word,  or  by  his  word.  "What  they  meant  by  this  is  not  very  clear,  but  it  is  one  of  the  methods"  they  take  of  avoiding  tht 
Beeming  anthropopathisms  of  the  Old  Testament,  of  which  the  Jewish  translators,  paraphrasts,  and  commentators,  seem 
to  have  been  more  afraid  than  the  Christian.    Farther,  see  Excgctical  and  Notes. — T.  L.] 

[•  Ver.  6.— I3b  bs  2S5n'"  .  The  LXX.  give  no  translation  of  this,  or  they  have  softened  it  into  SitTO^e?).  The 
Targums  also  leave  it  out,  and  put  in  its  place  a  mere  paraphrastic  repetition  of  what  follows.  Among  the  Jewish  cont- 
menlators  Aben  Ezra  worthily  calls  attention  to  its  contrast  with  the  language  Gen.  1.  31.  It  is  the  opposite,  he  say;, 
of  (zod's  rejoicing  in  his  works',  now  that  evil  has  so  grossly  come  in  and  marred  it  all.    See  Exegetical  and  Notes. — T.  L  1 


PRELraiNARY  aUESTION,  EXEGETICAL  AND 
THEOLOGICAL,  RESPECTING  THE  SONS  OF 
GOD.* 

The  question,  what  kind  of  beings  are  we  to 
understand  '.jy  the  Sons  of  God,  has  been  answered 
In  different  ways  from  the  earliest  times,  and  has 
lately,  again,  given  occasion  to  lively  tlieological  dis- 
cu3sion.s.  We  give  h?re,  in  the  first  place,  the  state- 
ment of  Kurtz,  who  has  engaged  in  the  question 
with  peculiar  earnestness  (History  of  the  Old  Cov- 
enant, i.  p.  30,  ?,(l  ed.,  18fi4,  and  in  a  long  Appen- 
dix to  vol.  i.,  under  the  title:  Die  Kliender  SUhnt: 
Ootlet  mil  den  Tochtern  der  ilenschm,  Ueilin, 
IS!)?).  "  In  respect  to  the  Bne  Elohim,  we  find 
three  principal  views :  1.  they  are  Jitii  mnr/na- 
Uim  puellan  plebeian  rapicntes ;  2.  they  are  angels ; 
S.  tliey  are  the  pious,  that  is,  the  Sethites,  in  con- 
trast with  whom  the  "  daughters  of  men  "  denote 
Caiintish  women.  The  first  view  is  found  in  the 
Samaritan,  .lonathan  (Targum),  Onkclos  (Targuin), 
Symmachus,  Aben  Ezra,  Kaslii,  Varenius,  &e.,  and 

*  Thin  Diuousnon  has  been  somewhat  abridged  by  the 
rranslator. 


may  now  be  regarded  as  exploded.  The  second  view 
is  most  strongly  represented  in  the  old  synagogue 
and  church.  It  would  seem  to  have  its  ground  in 
the  Septuagint.  At  least  the  manuscripts  vary  be- 
tween I'l'oi  Tof.  Sifov  and  S77eAui  Tnv  Stfou.  Very 
decidedly,  however,  it  is  presented  (and  mythically 
improved  upon)  in  two  old  Apocryjihal  books,  name- 
ly, the  Book  of  Enoch,  and  the  so-called  Minor 
Cienesis,  of  which  Dillman  in  Ewald's  Year  liooko 
has  given  a  German  translation  derived  from  the 
Elliiopic.  It  i.s,  moreover,  recognized  in  the  ?4iis- 
tle  of  Jude  (vers.  6  and  "i  ?)  and  in  the  Second 
Epistle  of  Peter  (eh.  ii.  4,  5  ?;.  It  was  also  presented 
by  Philo,  .losiphiis,  and  most  of  the  Rubbiiiieal 
writers  (Ei.senmenokk's  "  .Tudaism  Revealed,"  i.  p. 
380),  as  well  as  by  the  oldest  church  fathers :  .Iu3 
tin,  Clemens  Alex.,  Tertullian,  Cyprian,  Anilirose 
and  Lactantius.  Since  then  it  fell  gradually  into 
disfavor;  Chrysostom,  .Augustine,  and  Thuodoret 
contended  zeahiu.>^ly  against  it ;  I'hilastrius  de- 
nounceil  it  as  downright  heresy,  and  our  old  church 
theologians  tiirneil  from  it  almost  witli  abliorreuce. 
i  t  found  also  in  the  synagogue  veheijient  opposem 


CH^.  VI.  1-8. 


'^1 


Rabbi  Simeon  Ben  Jochai  pronounced  the  ban 
against  all  who  adhered  to  it.  In  more  modern 
times  it  has  been  seized  upon  by  all  exegetes  who 
regard  the  early  history  of  Genesis  as  mythical, 
notwithstanding  "which  a  decided  uumber  of  com- 
mentators who  are  believers  in  revelation  have  not 
allowed  themselves  to  be  detetred  from  deciding  in 
its  favor, — for  example,  KiippEN  ("  The  Bible  a  Work 
of  Divine  Wisdom,"  i.  p.  104),  Fr.  von  Meyer 
(Bldlttrfiir  holiere  Wahrheit,  xi.  p.  61  ff.),  Twesten 
("Dogmatics,"  ii.  1,  p.  332),  Nitzsch  ("System," 
p.  234  f.)  Dreschler  (Einheit  der  Genesis,  p.  91), 
HoFMANN  ("Prophecy  and  Fulfilment,"  i.  p.  8.5,  and 
"  Scripture  Proof,"  i.  p.  374flf.),  Batimgarten  ("Com- 
mentary on  the  Pentateuch,"  ad  k.  /.),  Delitzsch 
(Commenl.  ad  h.  I.),  Stier  ("Epistle  of  Jude,"  p.  42 
ff.),  DiETLEiN  ("  Comment,  on  the  Second  Epistle  of 
Peter,"  p.  149  ff.),  Luther  ("  Comment,  on  the  Epis- 
tles of  Peter  and  Jude,"  pp.  204,  341).  The  third 
view  is  found  in  Ohrysostom,  Cyril  Alex.,  Theodoret, 
(on  the  special  ground  that  Seth,  on  account  of  his 
piety,  acquired  the  name  dtos,  and  that,  therefore,  his 
descendants  were  named  viol  rov  ^eoO).  It  was  held 
by  almost  all  the  later  church  theologians.  In  mod- 
ern times  it  has  been  defended  with  special  zeal  by 
Hengstenberg  ("Contributions,"  ii.  p.  328  ft'.),  Ha- 
VEH.NiK  ("Introduction,"  i.  2,  p.  26o),  Dettinger 
("Remarks  on  the  Section,  Gen.  iv.  1-ch.  vi.  8,"  in 
the  Tiibmgen  Journal  of  Theology,  1836,  No.  1),  Keil 
("Luther.  Periodical,"  1851,  ii.  p.  239),  and  many 
others. 

The  preceding  statement  has  been  made  complete 
by  KoRTz  in  his  Book  ("The  Marriages  of  the  Sons 
of  God,")  BerUn,  1857,  p.  12;  as  Ukewise  by  Keil 
(p.  SO)  by  the  citation  of  the  treatise  of  Hengsten- 
berg ("  The  Sons  of  God  and  the  Daughters  of  Men,") 
in  the  Evangelical  Church  Gazette,  1858,  No.  29,  and 
No.  35-37  ;  in  the  exposition  of  Philippi  ("  Church 
Doctrme  of  the  Faith,")  iii.  p.  176  ii',  and  the  con- 
troversial writings  of  Kurtz  that  have  appeared 
against  the  treatises  of  Keil  and  Hengstenberg 
("  The  Marriiiges  of  the  Sons  of  God  with  the  Daugh- 
ters of  Men),"  Berhn  1857,  and  "The  Sons  of  God," 
in  Gen.  vi.  1-4,  and  the  "  Sinning  Angels,"  in  2  Pet. 
ii.  4,  5,  and  Jude,  vers.  6,  7.  Mitau,  1858.  Engel- 
hardt  also  takes  the  side  of  Kurtz  ("  Lutheran  Period- 
ical," 1856,  p.  4ii4).  DeUtzsch  appears  as  the  latest 
defender  of  the  angel  hypothesis  of  any  considerable 
note  ("  Comment."  3d  Ed.,  1860,  p.  230  ff.).  Its 
latest  opponent  of  note  since  Keerl  ("  Questions  on 
the  Apocrypha,"  p.  206),  is  Keil  ("  Comment," 
1861,  p.  80  ft'.) 

It  is  shown  by  Keil  (p.  80)  that  the  relation  of 
ovir  passage  to  the  Sethites  had  its  defenders,  both 
among  Jews  and  Christians,  before  the  time  of  Chry- 
Bostom ;  since  Joseplms  knew  of  this  interpretation, 
and  the  critical  Juhus  Africanus  maintained  it  in  the 
first  half  of  the  third  century.  So  also  did  Ephraim 
the  Syrian,  to  which  add,  among  the  Apocryphal 
writings,  the  Clementine  Recognitions,  and  the  ori- 
ental Book  of  Adam. 

We  take  first  into  view  the  section  as  it  lies  be- 
fore us,  with  its  connection  and  the  analogies  of  the 
Old  Testament,  then  the  relations  to  our  passage  of 
the  New  Testament,  farther  on,  the  exegetical  tradi- 
tions, and  finally,  the  religious-philosopliical,  dog- 
matic, and  practical  significance  of  the  question. 

The  Place  itself  in  question  ;  its  Connection,  and 
the  Analogies  of  the  Old  Testament.  The  Sons  of 
God.  Bne  Elohiin.  According  to  the  augel  hypo- 
thesis, angels   alone  are  here  to  be  understood,  not- 


withstanding that  there  is  no  mention  of  angels  im- 
mediately before  this,  to  stand  as  its  antecedent,  bu< 
only  of  the  pious  race  of  Sethites.  Chap.  5  gives  ui 
an  account  of  pious  ^nen,  of  chosen  men,  of  a  won* 
derfully  glorified  man  of  God ;  but  of  angels,  on  tb< 
contrary,  there  is  not  a  word,  even  to  tliis  place,  ex- 
cept  the  mysterious  language  respecting  the  cheru- 
bim, in  which  we  cannot  at  all  recognize  any  personal 
angel-l'orms.  The  single  apparent  ground  for  a  sup- 
position, at  first  view  wild  and  abrupt,  is  found  in  tha 
fact,  that  in  the  later  books  of  the  Old  Testament, 
not  the  pious  are  called  DTi'ixn  ''33,  but  the  an- 
gels. It  is,  however,  simply  incorrect  to  say  that 
anywhere  in  the  historical  scriptures  the  angels  are 
called  sons  of  God  without  anything  farther  ;  only  io 
a  few  poetical  places,  and  in  one  nominally  prophetic 
(Job  i.  2  ;  xxxviii.  7  ;  Ps.  xxix.  1 ;  Ixxxix.  7 :  Dan. 
iii.  25)  are  they  so  called ;  and  then,  too,  beside  the 
poetical  language,  there  comes  into  view  the  eluci- 
dating context.  In  Job  i.  they  form  the  council  of 
God  represented  as  administering  government  (there- 
fore not  bne  Elohim,  as  nomen  naturw  in  distinction 
from  ilaleak,  as  nomen  officii),  and  in  fact  in  contrast 
to  Satan.  In  the  same  way  in  chap.  ii.  In  chap, 
xxxviii.  7,  they  hail  the  laying  the  foundation  of  the 
earth  and  the  creation  of  man.  Ps.  xxix.  1,  they  are 
called  upon  to  glorify  the  Lord  in  tlie  thunder-storm, 
and  in  the  restoration  of  his  people.  Ps.  Ixxxlx.  7, 
are  they  thus  denoted  by  way  of  contrasting  their 
dependent  state  with  the  glory  of  the  Lord.  Dan. 
iii.  25  hardly  belongs  here,  but  is,  perhaps,  to  be  in- 
terpreted according  to  chap.  vii.  13.  In  respect  to 
this,  Hengstenberg  has  already  shown  that  tlie  name 
bne  Elohim  belongs  to  the  poetic  diction. 

Whilst,  therefore,  in  the  pure  historical  pieces  the 
angels  are  never  styled  sons  of  God,  there  does  ap- 
pear the  indication  of  a  filial  relation,  or  of  a  sonship, 
in  respect  to  the  people  of  Israel,  to  the  Old  Testa- 
ment kings,  to  the  pious  or  dependent  wards  of  God, 
and  that,  too,  in  various  ways,  even  in  the  legal 
sphere.  DeUtzsch  remarks,  that  the  idea  of  a  filial 
relation  in  the  Old  Testament  had  ah'eady  begun  to 
win  for  itself  a  universal  ethical  significance  beyond 
the  limitation  to  Israel  (Ex.  iv.  22  ;  Dent.  xiv.  1) — as 
though  this  filial  relation  of  the  children  of  Israel, 
under  the  law,  were  a  real  step  in  progress  in  respect 
to  Abraham  and  the  Sethites.  But  the  case  is  ex- 
actly the  other  way.  In  the  Epistle  to  the  Galatians, 
the  patriarchal  standpoint  of  belief  in  promise  is  a 
higher  one  than  that  of  the  Mosaic  legality  (Gal.  iii. 
16).  It  is  to  be  specially  remarked  in  regard  to 
Kurtz,  that  he  knew  not  how  to  distinguish  the  diff'er- 
ent  economies  of  the  Old  Testament.  When,  for  ex- 
ample, the  Apostle  Paul  tells  us,  that  the  law  was 
given  through  the  ministry  of  angels,  he  concludes 
that  the  angel  of  the  Lord  that  appeared  to  Abi-aham 
must  have  been  a  creaturely  angel  (History  of  the 
Old  Testament,  p.  152).  And  yet  Paul  brings  for- 
ward this  character  of  the  angelic  mediation  for  the 
express  purpose  of  showing  that  the  revelation  of  the 
promise  was  a  more  essential,  and,  also,  a  higher 
form  than  that  of  the  law-giving ;  it  could  not,  there- 
fore, have  been  in  this  sense  (of  Kurtz)  that  the  law- 
giving is  referred  to  the  mediation  of  angels.  The 
explanation  consists  m  this,  that  the  promise  vae  a 
revelation  for  Abraham,  and,  generally,  for  the  elect 
patriarchs,  whilst  the  law-gi^■ing,  on  the  other  hand, 
was  for  a  whole  people  mingled  and  coarse,  or  at  all 
events,  greatly  needing  an  edticating  culture.  But 
as  the  patriarchal  economy,  in  respect  to  its  rehtioiv 


282 


GENESIS,  OR  THE  FIRST  BOOK  OF  MuSES 


ehip  to  the  form  of  the  Gospel,  had  a  superiority  to 
the  form  of  the  law-giving,  and  in  so  far  appears  Ulie 
to  the  New  Testament,  so  again  had  the  economy  of 
the  Sethites  a  superiority  to  the  Abraliamic.  The 
epecitic  distinction  is  the  separation  between  the  line 
of  the  pious,  and  the  godless,  curse-loaded  line  of 
Cain.  Therefore  it  is  that  that  peculiar  designation 
of  Enoch's  piety:  "he  walked  with  God,"  never  oc- 
curs again  in  the  later  law-tunes  of  the  Old  Testa- 
ment. In  a  word,  the  Sethic  economy  is  a  ana^  Keya- 
lifyoi'  in  the  Old  Testament,  which  has  been  funda- 
mentally mistaken  by  the  contenders  for  the  angel 
hypothesis.  It  has  a  prefiguration  of  the  New  Tes- 
tament state,  and  acknowledges,  therefore,  the  viol 
deov,  or  sons  of  God,  as  is  done  in  the  New  Testament 
in  our  Lord's  sermon  on  the  mount.  If  the  objection 
is  made,  that  the  redemption  is  not  yet  perfectly  in- 
troduced, it  is  to  be  remarked,  that  the  faith  in  re- 
demption, in  the  thne  after  Christ,  is  not  to  be  meas- 
ured, in  its  degrees,  by  the  chronological  advance; 
as  is  shown  in  the  examples  of  Enoch  and  Abraham. 
Luther,  moreover,  knew  better  how  to  estimate  the 
worth  of  this  singularity  in  the  economy  of  the  long 
living  so  greatly  exalted  througli  the  blessing  of  Seth, 
and  who  reflected  in  their  life  the  end  of  time :  "  They 
are  the  greatest  heroes  that,  next  to  Christ  and  John 
the  Baptist,  ever  appeared  in  this  world,  and  at  the 
last  day  we  shall  behold  their  majesty."  Since,  there- 
fore, even  the  law-period,  notwithstanding  Israel's 
servant-relation,  did  not  exclude  the  idea  of  Israel's 
Bonship  generally,  or  of  the  beheving  especially,  (as 
the  places  Deut.  xxxii.  5 ;  Hos.  ii.  1  (therefore  not 
poetical)  and  Ps.  Ixxiii.  15  show  to  us,  how  much 
more  clearly  must  this  idea  have  appeared,  in  its 
typical  significance  and  beauty,  among  the  pious  de- 
acendants  of  Seth.  In  that  case  it  has  been  said, 
they  ought  to  have  been  called  bne  Jehovah  (instead 
of  bne  Elohim) ;  but  this  is  not  to  keep  clearly  in 
view,  that  the  Sethites  represented  the  universal  re- 
lation of  humanity  to  God,  and  that  tliey,  like  Mel- 
chizedek  at  a  later  time,  disappeared  from  the  stage. 
That  the  angels,  however,  in  a  physical  oense,  as 
opposed  to  an  ethical  sense,  could  be  called  sons  of 
God. — that  is,  could  be  referred  to  some  generation 
of  a  physical  kind,  is  a  view  that  has  been  rightly  de- 
nounced by  Keil  (p.  11).  And  in  this  way,  for  the 
unprejudiced,  the  matter  might  seem  tolerably  well 
disposeil  of  But  further  on  it  occurs  as  a  thing  to 
be  considered,  that  the  sons  of  God  woo  the  daughters 
of  men.  How,  it  is  asked,  when  it  is  said  in  its  gen- 
eral sense  (ver.  2)  that  men  multiplied  themselves, 
can  we  limit  the  expression  daughters  of  men,  ver.  2, 
to  the  daughter's  of  the  Cairrites  ?  We  cannot  here 
rest  upon  the  usual  mode  of  stating  this.  There  is 
no  reason  why  the  sons  of  God  should  have  forrnd  a 
tempting  beauty  only  among  the  daughters  of  the 
C'aiirites.  The  daughter's  of  men  may,  in  the  fir'st 
place,  be  women  in  general.  In  that  case,  however, 
the  first  contrast  would  coirsist  in  regarding  the  ethi- 
cally d'-fined  sons  of  God  as  opposed  to  rhe  physic- 
ally di'firred  daughters  of  merr, — among  whom  the 
Cirinitic  women  might  be  pr'imarily  understood,  espe- 
tially  since  the  Sethite  wonrerr  too  belong  to  the 
children  of  (iod.  Their  hist  Irarr.sgr'ession,  however, 
worrld  cori8i>t  Lq  this,  that  in  the  choice  of  wives  they 
let  th<:rnaelvett  be  deter'rnirred  by  the  mere  charm  oi' 
sensual  beauty.  Krorn  this  follows  the  eecornl  trans- 
gression, that  they  took  them  wives  of  all  wlrora  they 
chose,  that  is,  of  all  that  pleased  them.  Orr  the  word 
33TS,  therefore,  rests  the  emphasis  of  the  exjiression 
(out  of  all).     Instead  of  lookirrg  at  the  spiritrrtd  kiris- 


manship,  they  had  an  eye  only  to  the  pleasure  of 
sense.  That  was  the  first  thing.  Then  there  il 
nothing  said  here  of  any  mor-al  satisfaction  in  beauty 
This  appears  from  the  fact  that  they  took  ihens 
wives  of  all  that  pleased  them,  of  all  that  tlrev  de- 
sired. Instead  of  holding  pur'e  the  Sethic  line,  they 
took  wives  indiscriminately  (^S'?),  and  that  was  tha 
second  and  decisive  transgression.  Bj  this  was  the 
dam  torn  down  which  stood  between  the  Cainites  and 
the  Sethites, — that  is,  the  dam  wlrich  kept  b.ack  th« 
universal  corruption,  and  which  hitlrerto  had  pro 
tected  the  race  of  the  blessing.  Therefore  is  it,  ver. 
3,  that  the  corruption  which  now  comes  is  charged 
upon  men,  and  not  at  all  upon  the  angels.  If  we 
look  for  a  nroment  at  the  angel  hypothesis,  it  is  not 
easy  to  see  how  such  amorrrs  with  individual  women 
could  have  had  so  decided  an  effect  upon  the  destiny 
of  the  whole  race,  at  a  time,  too,  when  nrore  than 
now,  men  formed  the  deciding  factor ;  and  this  may 
we  say,  without  taking  into  view  the  fret,  that  in  the 
historical  style  angels  are  never  called  bne  Elohim, 
that  angels  do  not  seek  nor  are  sought  in  marriage 
(Matt.  xxii.  30),  and  that  the  expression:  "take 
themselves  wives,"  denotes  marriage-ties,  not  by  way 
of  unnatural  amours,  or  romantic  loves,  as  Kurtz 
pictures  it  in  his  first  treatise  (p.  99).  But  indeed, 
out  of  those  demoniacal,  fleshly  amours,  it  is  said, 
must  have  proceeded  the  C'S?  and  n^T3S,  and  thus 
they  would  bring  the  whole  matter  to  a  decision.  In 
the  first  place,  however,  must  we  remember,  that  the 
sentence  of  God  respecting  the  desperate  condition 
of  the  race  (ver.  3)  precedes  this  mention  of  the  N©. 
plrilim,  and  it  is  clear  that  the  D"'bB3  must  already  de- 
note a  special  form  of  the  evil,  which,  with  its  fleshly 
lust,  stands  at  the  same  time  in  a  position  of  recipro- 
city. According  to  almost  ail  inter'j)retatiorrs,  and 
according  to  Numb.  xiii.  33,  "  when  the  giant  Ana- 
kim  are  reckoned  among  them,"  the  Nephilim  were 
gigantic, — or',  more  accurately,  the  distinguished,  the 
prominent  or  over'powering.  According  to  such  it  is 
from  bsj ,  a  near  form  to  sbs ;  other  derivations  see 
below.  In  their  bodily  appearance  the  Nephilim 
were  not  exactly  what  are  called  giants  in  the  mythi- 
cal sense,  but  prominent  and  powerful  forms  of  men. 
In  strength,  in  courage,  or  pride,  they  were  Gibhorim, 
that  is,  mighty  men,  heroes  ;  in  deeds,  they  were  men 
of  renown  ;  but  their  deeds  were  especially  deeds  of 
vioknce  Oon  (w.  11,  13),  unrighteousness,  and  op- 
pression. The  meaning  is,  that  tire  fleshly  nature 
of  pr'ide  and  cruelty  ever  associates  itself  with  the 
fleshly  disorder  of  lust.  Lamech  the  Cainite  and  his 
sorrg  were  now  the  genera!  type  of  the  human  race. 
But  as  the  tendency  to  violence  came  in  cotempo- 
laireously  with  the  lust,  and  not  as  a  gern'ration  for 
the  fir'st  time  descending  from  it,  so  were  the  Nephi- 
lim cotemporarreous  with  these  fleshly  mesirlliances, 
having  been,  irr  fiet,  from  the  days  o(  Cain  hitlrerto 
•'men  of  renown."  The  Hebrew  is  ITI ,  not  ITI'I ; 
there  were  Nephilim,  it  is  said,  cnn  D-Q'^a,  in 
tlrcrse  same  days,  not  thire  became  or  came  to  be,  aa 
Krroliel  trarrslates  it.  Add  to  this  the  oH'spring  of  the 
soirs  of  God  and  thi'  daughters  of  irren,  that  is,  of  the 
grossly  sensual  marriages  of  the  piou.s,  and  their 
rrrirrgling  with  the  (Jairritic  race.  Thus  flow  together 
two  origins  of  the  Gibborim.  In  respect  to  the  first 
were  they  nrcn  of  renown,  or  men  of  old,  cb'iya  — 
that  is,  the  Cainites.  Thus,  too.  In  the  easiest  way 
does  our  scctiorr  corrnect  itself  with  both  the  preced- 
ing chapters,    lu  the  fourth  chapter  there  is  described 


CHAP.  VI.   1-8. 


283 


the  line  of  the  Cainites  as  still  divided  from  the  line 
of  Seth ;  in  the  fifth  chapter  we  have  tlie  line  of  the 
Sethites  in  its  devotedness  and  elevation  ;  then,  final- 
ly, in  the  section  before  us,  the  mingliu;;  of  both  lines, 
and  the  universality  and  flagitiousness  of  corruption, 
as,  according  to  the  programme  of  the  Cainitic  La- 
mech,  it  cuhninates  in  the  two  fundamental  features 
of  carnality  and  cruelty.  Whoever  reads  Genesis,  to 
the  passage  before  us,  without  any  prejudice  derived 
from  opinions  alien  to  it,  would  never  thinli  of  under- 
standing by  the  bne  Elohim  anything  else  than  the 
pious  Sethites,  and  by  their  connection  with  the 
daugliters  of  men  anything  else  than  a  corruption  of 
marriage  and  a  mingling  with  the  Cainites.  Tliis 
would  especially  appear  fi'om  the  fact,  that  in  this 
section  the  sharp  contrast  between  the  two  lines, 
which  is  so  prominent  in  the  previous  chapter,  wholly 
disappears.  If  we  read  further  we  find,  too,  that  not 
the  Cainites  alone  perished  in  the  flood,  but  both 
lines  together,  with  the  exception  of  Noah  and  his 
house.  Further  on,  Ishmael,  who  is  a  "wild  man," 
and  whose  "haud  is  against  every  man,"  appears  as 
the  offspring  of  Abraham  and  "  the  maid,"  a  copy,  as 
it  were,  giving  us  a  clear  idea  of  the  Gibborim,  and  of 
the  way  in  which  they  originated,  although  the  con- 
nection of  the  patriarch  was  from  a  purer  motive, 
and  more  excusable.  Hence  the  traditional  and  legal 
abhorrence  of  untheocratic  marriages  in  the  theo- 
cratic race;  as  we  find  it  in  Gen.  xxiv.  3;  xxvi.  34, 
85 ;  xxvii  in  ;  xxxiv.  9 ;  Deut.  vii.  3 ;  Josh,  xxiii. 
12 ;  Judg.  ili.  6 ;  1  Kings  xi.  1 ;  Ezra  ix.  2  ;  Nehem. 
X.  30.  The  faUing  away  of  the  Israelites  in  the  des- 
ert came  not  from  any  amour  between  angels  and  the 
daughters  of  men,  but  from  an  unlawful  intercourse 
between  the  Israehtes  and  the  women  of  Midian 
{Numb.  XXV.).  So  the  apostasies  of  Israel  in  the 
time  of  the  Judges  were  derived  from  the  mingling 
of  tile  Israelites  with  the  daughters  of  the  Canaan- 
ites  (Judg.  iii.  6).  The  fall  of  Solomon,  and  the  fall- 
ing away  of  the  people  that  followed  it,  came  from 
Solomon's  connection  with  foreign  wives  (1  Kings 
xi.  1 ).  So  the  ten  tribes  sunk  into  the  worship  of 
Baal  in  consequence  of  the  connection  of  Ahab  with 
the  Sdonian  Jezebel,  whose  horrible  significance  goes 
on  even  to  the  Apocalypse  (1  Kings  xvi.  31 ;  Rev.  ii. 
20) ;  and  so,  too,  Ezra  and  Nehemiah,  after  the  great 
visitation,  know  no  other  way  to  secure  their  people 
against  a  new  degeneracy,  than  by  contending  earn- 
estly against  foieifrn  marriages.  Thus  again  and 
again  cio  the  theocratic  mesalliances  of  one  section 
reflect  themselves  in  the  Israelitish  history,  without 
the  angels  playing  any  part  therein.  For  the  first 
time,  in  the  apocryphal  Tobit  (Tob.  vi.  15),  does 
there  meet  us  a  demoniac  interest  in  human  females, 
and  tills  is  characteristic  for  the  origin  of  the  angel- 
hypoihesis.  Here,  too,  it  must  be  rem,arked,  that 
marriage  with  the  heathen  was  nut  absolutely  forbid- 
den to  the  Israehtes.  When  the  principle  was  se- 
cured, that  the  believing  party  might  make  holy  the 
unbeUeving(l  Cor.  vii.),  such  marriages  appear  some- 
times even  in  a  favorable  light.  It  was  only  union 
with  the  Canaauites  that  was  absolutely  forbidden, 
since  they,  as  well  as  the  Cainites,  were  sunk  in  in- 
curable corruption;  and  Hengstenberg  has  rightly 
supposed  that  our  history  here  was  given  for  the  pur- 
pose of  warning  the  Israelites  against  such  marriages, 
i  TTie  relatione  of  the  New  Testament  to  the 
mstage  before  us.  There  is  the  passage  of  the 
Epistle  of  Jude,  ver.  6,  which,  in  fact,  we  regard  as 
the  original  in  its  relation  to  the  kindred  pass.ige, 
2  Peter  ii.  4.     He'e,  too.  Kurtz  reasons  from   tlie 


mode  of  speaking,  but  not  happily:  "Both  epistlei 
designate  the  actors  who  are  punished  as  simpl) 
&-yyf\oi.  ^Vheu  we  interrogate  the  biblical  style  of 
speech  it  shows  us  at  once  that  this  word  is  nevei 
thus  nakedly  used  of  spirits  if  i-pxV  '"^'^  have 
fallen.  These  are  ever  called  SoiVortr,  and  theii 
head  Sii£u\os  or  narafat."  We  will  give  presentlj 
the  simple  solution  of  this  objected  difficulty 
Wherever  there  is  mention  of  the  actual  existenci 
of  Satan's  kingdom  it  is  naturally  and  generally  of 
Satan,  of  the  demons,  etc.,  although  variations  occur, 
as  Eph.  vi.  12^  et  al.  Heie,  however,  when  tha 
original  fall  itself  of  the  demons  is  mentioned,  they 
must  be  denoted  according  to  their  original  state  as 
angels.  Otherwise  it  would  mean  that  the  devil  had 
sinned,  and  thereby  became  a  devil.  In  that  case 
our  catechisms  would  have  to  be  corrected  where 
they  speak  of  fallen  ajigels.  When  it  is  said,  how- 
ever, that  there  is  here  no  special  mention  of  Satan, 
or  that  the  sins  of  the  angels  cannot  be  particularly 
described,  or  that  the  fall  of  Satan  is  nowhere  desig- 
nated as  a  leaving  his  habitation,  all  such  assertions 
we  must  hold  as  having  no  significance  at  all. 

Tile  Epistle  of  Jude  is  a  prophetical  word  of  warn- 
ing against  the  beginning  of  antinomianism.  Here 
the  Israelites  who  fell  in  the  wilderness  are  the  first 
example.  In  respect  to  these  it  is  confessed  that 
they  did  not  fall  in  the  wilderness  merely  on  account 
of  sins  of  sensuality.  Then  are  there  named  tha 
angels  who  kept  not  their  dominion  {o.pxv)  but  for- 
sook their  own  proper  habitation — that  is,  their 
sphere  of  life.  The  contrast  iu  the  guilt  of  these 
angels  is  made  clear  by  that  which  precedes.  The 
Jews  in  the  wilderness  kept  not  their  salvation,  but 
gave  themselves  up  to  unbelief  and  fell.  The  angela 
kept  not  their  dominion,  but  lost  their  station  and 
fell.  To  this  corresponds  the  third  example  :  Sodom 
and  Gomorrah  and  the  surrounding  cities  are  pre- 
sented in  a  similar  manner  with  these  (thutois),  that 
is,  the  angels  and  the  Israelites,  as  an  example  of  such 
as  are  exposed  to  the  judgment  of  the  eternal  fire, 
and  this  on  the  special  ground  of  their  excessive 
sensuality,  and  their  degenerate  going  after  strange 
flesh.  The  words  ouotuc  Tpon-or  ro^'noi^  stand  in  re- 
laticm  to  irpd^tivTai  Seiyua,  and  the  parenthetical 
fKJTopv€viTa(Ta  has  its  special  interpretation  as  refer- 
ring to  the  Sodomites.  The  Israehtes  in  the  wilder- 
ness furnish  an  example  of  a  lost  condition,  as  yaJj 
TrttTTeutrai/re^,  the  angels  as  ,u7j  r^)^)^)(Tav^fSy  &c., 
Sodom  and  Gomorrah  as  eKTropvdiTaaai,  &c.  The 
forms  of  antinomianism  are  different,  the  judgment 
upon  it  is  throughout  the  same.  The  distinction, 
however,  in  antinomianism  is  this,  that  the  Israelites 
sinned  through  unbehef  in  the  word  of  revelation ; 
the  angels  sinned  against  the  divine  ordinance, 
assigning  their  position,  and  in  striving,  beyond 
their  spliere,  after  a  limitless  dominion ;  the  Sodom- 
ites sinned  against  the  natural  law  of  the  sexual 
relations,  estabhshed  as  a  moral  foundation  of  life 
itself  The  antinomists,  against  whom  Jude  con- 
tended, resemble  the  before-named  in  this,  that  like 
the  Sodomites  they  pollute  the  flesh ;  like  the  fallen 
angels  they  contemn  authority  ;  like  the  unbeUeving 
Israelites  they  speak  evil  of  5(J|ay,  glories  (rendered 
dignities — visible  proofs  cf  the  revelation  of  God  in 
Israel).  So,  too,  iu  the  second  chapter  of  the 
second  Epistle  of  Peter,  the  ground-idea  is  the  inex- 
orability of  the  divine  judgment  against  an  obdurata 
auomism,  without  giving  the  special  form  of  that  ano- 
mism.  Of  the  angels  it  is  merely  said  that  they  sinned. 
Goil  .-spared  thein  not  although  they   were   auaeU 


284 


GENESIS,  OR  THE  FIRST   BOOK   OF   MOSES. 


And  80  he  spared  not  the  whole  old  world  (Gen.  vi.), 
on  whom  there  is  here  no  other  charge  imputed 
than  aafSaa  (impiety).  So,  too,  Sodom  and  Gomor- 
rah are  here  denoted  as  having  incurred  judgnjent 
solely  under  the  same  point  of  view.  Clearly,  how- 
ever, has  the  second  Epistle  of  Peter  distinguished. 
In  addition,  the  judgment  of  the  fallen  angels  from 
the  judgment  upon  the  old  world  (Gen.  tI.).  The 
judgment  agamst  the  angels,  the  judgment  against 
file  old  world,  and  the  judgment  upon  Sodom,  are 
three  judgment  periods.  And  these  places,  it  is  pre- 
tended, exactly  conlirm  the  angel-hypothesis  !  Com- 
pare also  Fronmiiller  on  the  respective  places,  in  the 
Bible-work. 

3.  The  exegetical  tradition.  The  first  interpreta- 
tion, in  which  the  bne  Elohim  were  sons  of  the 
magnates,  or  great  ones,  who  wooed  the  daughters 
of  the  low-born,  Keil  denotes  as  the  interpretation 
of  orthodox  Judaism.  More  correctly,  however, 
may  it  be  denoted  as  the  interpretation  of  tlie 
Hebraistic  or  Palestinian  Judaism,  in  its  dry  story- 
telling tendency  as  represented  in  the  Talmud.  The 
Becond  interpretation  Keil  righdy  describes  as  that 
of  the  ethnizing,  cabbalistical  Judaism;  however 
zealous  Kurtz  may  be  on  its  behalf  (Part  i.  p.  8). 
It  is  not  without  significance  that  the  first  trace  of 
this  interpretation  appears  in  single  codices  of  the 
Septuagint.  It  is  sufficiently  acknowledged  that  the 
Alexandrian  Jews  took  pains  in  every  way  to  throw 
a  bridge  between  the  Old  Testament  and  the  Greek 
tradition.  Here  now  appears  a  fair  probable 
occasion  to  introduce  into  the  biblical  text  an 
analogous  story  of  Sons  of  God  and  of  divine  beget- 
tings.  Thereupon  present  themselves  two  apocry- 
pliid  books  as  the  first  defenders  of  the  angel-hypo- 
thesis :  the  Book  of  Enoch  and  the  Lesser  Genesi-:. 
Without  doubt  Philo  tbund  it  already  in  existence, 
and  it  suited  entirely  well  with  his  system ;  whilst  it 
is  acknowledged,  too,  by  the  more  hebraislic  Jo- 
eeplms.  That  Christian  theologians  of  the  Alexan- 
drian school,  like  Clemens  Alexandrinus,  uncritical 
fathers  like  TertuUian,  Cyprian,  Ambrose,  should 
find  the  angel-hypothesis  suited  to  their  peculiar 
notions,  is  nothing  to  be  wondered  at.  The  fact  that 
from  the  font  th  even  to  the  eighteenth  century,  with 
some  isolated  exceptions,  the  taste  of  the  church 
discovered  in  the  angel-hypothesis  a  suspicious  theo- 
sophic  savor,  cannot  be  set  aside. 

4.  The  reli</iou.t^  philosophical,  doffmaiir^  a7id 
practical  Hignificance  of  mir  ijuestion.  In  its  rela- 
tion to  the  iiliilosophy  of  religion  the  angel-hypothe- 
sis would  have  the  effect  of  confounding  all  the 
ground  conceptions  uf  revelation,  and  of  obliterating 
its  distinctions.  It  authenticates  a  fact  which  per- 
fectly destroys  all  distinction  between  revelation  and 
mythology,  between  a  divine  miracle  and  magic, 
between  the  biblical  conception  of  nature,  as  C(iii- 
fomiity  to  law,  am!  the  wild  apocryphal  slurics. 
"  We  stand  here,"  says  Delitzsch,  "  at  the  fuuiitain 
of  heathen  mythology  with  its  legends,  Imt  this 
primitive  golileii  age,  to  take  it  in  the  sense  of 
neathcnism,  is  divested  of  all  its  a]iotheosiziiig 
gaudiness."  Rather  may  it  be  said,  if  we  take  that 
view,  that  an  evident  myth  was  implanted  in  the 
garden  of  the  primitive  religious  history;  it  is  tlierc- 
foie  not  to  be  wondered  at,  thiit  all  theologians  who 
maint-'iin  the  mythical  character  of  Genesis,  like 
Rnobel  for  cxainple,  shoidd  go  in  most  earnestly 
for  the  angel-interpretation.  "And  no  les.s,"  adds 
DelitZKch,  "do  wc  stand  here  at  the  fountain  of  a 
dark  magic  that  cariiea  us  back,  ii'  not  to  a  sexual, 


yet  still  to  an  unnatural  intercourse  with  the  de 
mons."  We  stand  rather  by  the  troubled  waters  of 
a  paganistic  apocryphal  superstition,  where  the  siren 
of  an  apparent  theosophic  profundity  would  allure  ua 
to  plunge  into  the  dark  floods  of  "  baseless  para- 
dox." With  what  sort  of  superstitiun  this  angel- 
interpretation  had  already  connected  itself  in  early 
times  we  may  learn  from  the  twenty-second  chapter 
of  Tertullian's  Apologetic.  When  we  regard  it  in 
its  dogmatic  relation  we  find  the  must  wonderful 
things  proceeding  from  the  view  in  question  when 
fully  carried  out.  There  would  be  a  double  fall 
into  sill,  one  in  the  human,  the  other  in  the  angelic, 
family. 

The  effects  of  the  second  fall  must  be  destroyed 
by  a  flood,  whilst  those  of  the  first  remain  through 
and  after  it.  The  gnosticizing  darkening  of  this 
place  has  for  a  consequence  that  there  should  be 
gradually  drawn  from  it  series  after  series  of  similar 
deductions,  according  to  the  tenor  of  its  biblical  dog- 
matic process  of  idealless,  anecdotical  inventiveness ; 
for  example,  what  is  said  on  the  passage  (1  Peter 
iii.  19,  20)  respecting  Christ's  preaching  to  the  spirits 
in  prison. 

Instead  of  this,  we  hold  that  the  derivation  of  the 
angel-iuterpretation  from  an  ethnizing,  apocryphal, 
gnostico-cabbalistical  tendency  in  Judaism  (as  we 
find  it  show'n  in  Keil)  is  the  correct  one.  We  hold, 
too,  that  Hengstenberg  had  grounds  for  the  affirma- 
tion, when  he  said :  The  next  thing  is,  that  in  the 
maintaining  of  this  supposed  remarkable  fact,  men 
are  led  into  uncouth  theories,  which  violate  the  limits 
that  separate  the  church's  theology  from  the  chimer- 
ical ideas  of  Jews  and  Mohammedans,  and  that  one 
such  distortion  of  a  sound  theological  comprehen- 
sion may  possibly  have  for  its  consequence  an  exten- 
sive process  of  tjisorder.  In  Uke  manner  does  the 
objection  appear  well  grounded,  that  the  angel-inter- 
pretation robs  our  narrative  of  all  significance  and 
practical  applicabiUty.  The  same  practical  signifi 
cance  which  is  exhibited  in  the  history  of  the  Israel- 
ites in  the  wihierness  (Xumb.  xxv.),  and  in  the  time 
of  the  Judges  in  the  history  of  Solomon,  in  the 
history  also  of  Ahab,  in  the  history  of  Herod  Anti- 
pas — that  same  significance,  though  in  a  more  pow- 
erful and  original  way,  is  presented  in  the  history 
that  lies  before  us.  We  may,  therefore,  with  Cyril 
of  Alexandria,  reckon  the  angel-interpretation  among 
the  aToiriiToTa,  things  most  strange  and  absurd. 


EXEGETICAl,  AXD  CEITICAL. 

1.  Vers.  1-3.  When  men  began. — The  increase 
of  men  under  a  physical  point  of  view  ;  especially, 
too,  an  increase  of  daughters. — The  Sons  of  God, 
that  is,  the  Sethites  esp.-cially,  as  sous  of  Elohim, 
not  of  Jehovah,  because  their  relation  to  tJod  was 
more  universal  than  that  of  the  latei-  theociacy,  and 
because  the  Sethie  religion  had  no  contrast  of  the 
Elohistic,  as  the  later  Abrahamic  had,  since  the 
opposing  Cainitie  line  was  not  Einhisiicaliy  pious, 
but  lived  an  utterly  lawless  life. — The  daughters 
of  men. — Usually  taken  as  the  daughters  ol  the 
other  race,  that  is,  the  Cainilis.  Hut  they  are  the 
daughters  of  men  wholly  iu  the  physical  sense,  and 
therefore,  too,  according  to  the  cone. ;pi ion  of  the 
natural  man,  in  contrast  with  the  sons  of  (Jod  in  the 
ethical  sense,  only  that  the  thought  is  mainly  iipoa 
the  Cainites,  in  proportion  to  their  greater  muIti|iU- 
cation. — Saw  that  they  were  fair  [Lange's  ti.ia* 


CHAP.  VI.  1-8 


281 


lation :  They  looked  upon  them,  how  fair  they 

were]. — We  must  not  reduce  the  force  of  the  ex- 
pression by  rendernig:  "they  saw  that  they  were 
fan-."  The  sensual  beauty  captivated  them. — Took 
them  wives  of  all. — The  phrase  nES  npb  means, 
everywhere  in  the  Old  Testament,  to  talie  in  mar- 
riage, but  never  occurs  in  the  sense  of  mere  soorta- 
tory  intermarryings  (from  wliich  also  we  must  dis- 
tinguish the  sense,  to  take  as  concubines). — Which 
they  chose. — The  emphasis  is  on  bsr  (of  all). 
From  this  it  follows  that  the  sons  of  God  let  them- 
selves be  determined  by  the  charm  of  sense  to  form 
connections  also  with  the  Cainite  women,  and  so  to 
rend  asunder  the  protecting  limits  which  hitherto 
had  guarded  their  race  from  the  corruptive  conta- 
gion. Moreover,  the  prevalence  of  polygamy  i.s 
clearly  presented  in  the  expression. — My  Spirit 
shall  not  alvrays  strive  vrith  man. — We  cannot 
understand  nil  here  of  the  Spirit  of  God  as  the 
spirit  of  life,  but  of  the  Spirit  of  God  in  an  ethical 
sense,  as  it  belongs  to  its  office  to  judge  and  to 
punish  sinful  men.  Von  Gerlach  says,  indeed :  "  the 
contrast  of  spirit  and  flesh  in  the  moral  understand- 
ing, as  in  the  Epistles  of  Paul,  does  not  occur  in  ihe 
Old  Testament."  But,  what  is  meant  here  by  say- 
ing, my  spirit  shall  not  tarry  in  man  as  spirit  of  life, 
for  he  ii  feshf  The  flesh  as  flesh  does  not  hinder 
the  life-spirit,  but  the  flesh  as  corruption  repels  the 
Spirit  of  God  (Ps.  cxxxix.  7  ;  cxUii.  10).  We  take 
^iT^  here  in  its  simplest  and  most  obvious  sense, 
not  as  the  ruling  of  the  life-spirit,  nor  as  the  con- 
tinuance of  the  same  in  man  (Septuagint),  nor  as  its 
degradation  or  depression.  In  the  sinner  who  is  yet 
capable  of  salvation  the  Spirit  of  God  exercises  its 
judicial  office.  But,  when  man  has  become  wholly 
obdurate,  God  withdraws  from  him  his  judging 
spirit,  and  thereby  he  falls  into  the  condemnation 
of  corruption.  The  circumstance  is  here  inciden- 
tally introduced.  This  is  shown  by  the  addition, 
CStra ,  in  their  erring  (which,  without  any  necessity, 
is  turned  into  a  conjunction:  B5  "CXS,  eo  quod; 
Knobel  and  Delitzsch),  and  the  emphatic  expression : 
he  isjlesh,  that  is,  the  whole  species,  like  cue  man, 
is  sunk  in  its  flesh.  Still,  there  is  the  expression : 
"  My  spirit  shall  not  aiwai/s  strive  in  him  ; "  which 
means  that  there  is  yet  a  respite  appointed  for  the 
race,  and  this  is  explained  by,  and  explains,  what 
follows ;  And  his  dai/s  shall  be  an  hundred  and 
twenty  yeart.  According  to  Philo,  Josephus,  and 
others,  along  with  Knobel,  it  means  that  henceforth 
the  period  of  human  life  shall  be  re<luced  to  one 
hundred  and  twenty  years.  (See  in  Knobel  a  series 
of  quotations  from  the  views  of  the  ancients  respect- 
ing the  life-endurance  of  man,  p.  83).  According 
to  the  Targums,  Luther,  and  many  others,  as  well  as 
Delitzsch  and  Keil,  (iod  appoints  a  reprieve  of  grace 
for  one  hundred  and  twenty  years,  which  is  yet  to 
be  granted  to  men.  Beyond  a  doubt  this  is  the  cor- 
rect view ;  since  the  age  of  the  first  patriarchs  after 
the  flood  extends  much  beyond  one  hundred  and 
twenty  years.  Another  reason  is,  that  the  supposed 
shortening  of  life  would  be  no  countervailing  rule 
bearing  a  proportion  to  the  obduracy  of  the  race, 
whilst  the  time-reckoning  agrees  with  the  other 
hypothesis,  if  we  assume  that  Noah  received  this 
revelation  twenty  years  before  the  time  given,  ch.  v. 
82,  in  order  that  he  might  announce  it  as  a  threaten- 
ing of  judgment  to  his  cotemporaries. 

[Note  ok  the  Spirit  and  the  Flesh  :  Gen.  vi.  3. 


— The  various  interpretations  of  "Tll'i  here  must  b» 
tested  by  their  harmony  with  words  in  thi?  context 
"  The  life  that  1  have  given  shall  not  always  rule  (of 
abide)  in  man."  This  does  not  seem  tv^  cuit  well 
with  cbiyb.  Shall  not  long  rule,  &c.,  would  hav« 
been  consistent.  The  word  forever  makes  it  th€ 
same  with  the  original  sentence  of  death  pronounced 
upon  man:  he  shall  not  live  forever — he  shall  die. 
''-)/(/  spirit  shall  not  strive  with  man"  (morally) 
makes  a  good  sense  in  itself,  but  has  httle  congruity 
with  the  reason  given:  "because  he  is  flesh,"  or  if 
inchned  to  the  flesh,  whether  we  take  the  old  or  the 
later  interpretation  of  Daw3.  That  alone  would 
seem  to  be  a  reason  why  it  should  continue  to  strive; 
since  man  had  been  flesh,  or  inclined  to  be  flesh, 
ever  since  the  fall.  Unless  we  take  it,  as  Pareui 
do&s,  as  denoting  a  feeling  of  hopelessness,  ratio  ab 
inutili :  it  is  of  no  use ;  but  this  would  be  a  form 
of  the  anthropopathism  the  least  acceptable  of  all 
that  are  presented;  unless  it  be  that  of  some 
of  the  Jewish  interpreters:  "My  own  mind,  or 
thought,  shall  no  longer  be  occupied  or  troubled 
with  him  " — 1  will  have  no  more  care  about  him. 

Tliere  is  another  view  that  may  be  offered,  and 
which  would  seem  to  harmonize  these  difficulties. 
Some  of  the  Jewish  interpreters  approach  it,  but  do 
not  come  fully  up  to  it.  "  My  spirit,"  meaning 
man's  spirit  (the  spirit  that  1  have  given  him),  but 
in  the  higher  sense  of  irceCwa  as  distinguished  fiom 
^vx■i^,  according  to  the  trichotomic  view.  The  reason, 
wherein  appears  the  image  of  God,  the  spirit  in  man 
as  something  higher  than  the  animal  nature,  the 
(pfj6vqfj.a  TTi'fvfj.aros  as  distinguished  from  the  tppurrj^a 
(TapKcis,  may,  with  a  high  propriety,  be  called  "  my 
spirit,"  as  nearest  to  the  divine,  or,  that  in  mau 
through  which,  or  in  which,  the  Holy  Spirit  strives, 
or  comes  in  connection  with  the  human.  It  is  not 
always  easy,  even  in  the  New  Testament,  to  deter- 
mine whether  Trireifia,  in  certain  passages,  means  the 
rational  spirit  of  man,  or  the  Spirit  of  God,  or  both 
in  one  joint  communion.  Von  Gerlach  has  no  right 
to  say  that  "  the  contrast  of  spirit  and  flesh  in  the 
moral  imderstanding,  as  in  the  Epistles  of  Paul,  does 
not  occur  in  the  Cdd  Testament,"  unless  it  can  be 
shown  that  this  is  not  a  clear  case  of  it. 

When  m-i  is  thus  regarded  as  the  spiritual,  a 
rationnl,  in  man,  in  distinction  from  the  carnal,  th» 
sentence  becomes  a  prediction,  instead  of  a  declara- 
tion of  judgment — a  sorrowing  prediction,  we  may 
say,  if  we  keep  in  view  the  predominant  aspect  or 
feeling  of  the  passage.  The  spirit,  the  reason,  that 
which  is  most  divine  in  man,  mill  not  always  rule  in 
him.  It  has,  as  yet,  maintained  a  feeble  power,  and 
interposed  a  feeble  resistance,  but  it  is  in  danger  of 
being  wholly  overpowered.  It  will  not  hold  out 
forever;  it  will  not  always  maintain  its  supremacy. 
And  then  the  reason  given  suits  exactly  with  such  a 
prediction :  He  is  becoming  flesh,  wholly  carnal  or 
animal.  If  allowed  to  continue  he  will  become 
utterly  dehumanized,  or  that  worst  of  all  cr«atures, 
an  auimal  with  a  reason,  but  wholly  fleshly  in  ita 
ends  and  exercises,  or  with  a  reason  which  is  but  the 
servant  of  the  flesh,  making  tim  worse  than  the 
most  ferocious  wild  beast — a  very  demon — a  brutal 
nature  with  a  fiend's  subtlety  only  employed  to 
gratify  such  brutaUty.  Man  has  the  supernatural, 
and  this  makes  the  awful  peril  of  his  state.  By 
losing  it,  or  rather  by  its  becoming  degraded  to  be 
a  servant  instead  of  a  lord,  he  falls  wholly  into 
nature,  where  he  cannot  remain  stationary,  like  tht 


es6 


GENESIS,  OR  THE   FIRST   BOOK   OF  MOSES. 


•iiimal  who  does  not  "leave  the  habitation  to  which 
ciod  first  appointed  him/'  The  higlier  being,  thus 
attpilv  fallen,  must  sink  into  the  demonic,  where 
evil  becomes  his  god,  if  not,  as  Milton  says,  his 
good.  In  this  sense  of  the  reai^on  m  man,,  or  the 
<f>p6iriiua.  TrreuuttTos,  ruling  over  the  flesh,  there  is  a 
most  appropriate  significance  in  "n^ ,  as  denoting 
the  judicial  power  of  the  conscience,  or  of  the 
reason  as  the  imperative,  the  commanding  faculty. 
On  these  deeper  aspects  of  humanity,  consult  that 
most  profound  psychologist,  John  Bunyan,  in  his 
Holy  War,  or  his  History  of  tlie  Town  of  Mansoul, 
its  revolt  from  King  Shaddai,  its  surrender  to  Dia- 
bolus,  and  its  recovery  by  Prince  Imnianuel.  Bun- 
yan was  Bible-taught  in  these  matters,  and  that  is 
the  reason  why  his  knowledge  of  man  goes  so  far 
beyond  that  of  Locke,  or  Kant,  or  Cousin. 

The  whole  aspect  of  the  passage  gives  the  im- 
pression of  something  like  an  apprehension  that  a 
great  change  was  coming  over  the  race — something 
so  awful  and  so  irreparable,  if  not  speedily  remedied, 
that  it  would  be  better  that  it  should  be  blotted  out 
of  earthly  existence,  all  but  a  remnant  in  whom  the 
spiritual,  or  the  divine  in  man,  might  yet  be  pre- 
served. Thus  regarded,  too,  as  a  prediction,  it  is 
the  ground  of  the  judgment  rather  than  a  sentence 
of  judgment  itself.  It  is  in  mercy  to  prevent  a 
greater  catastrophe ;  like  the  language  used  In  re- 
ference to  the  tree  of  life  (see  page  241,  and  note). 
Men,  left  to  themselves,  might  have  realized  upon 
earth  tlie  irrecoverable  state  of  lost  spirits,  or  that 
combination  of  the  brutal  with  an  utterly  degraded 
reason  that  makes  the  demon.  In  this  view,  too, 
the  divine  sorrow  appears  heightened  in  such  a  way 
that  we  can  better  understand  what  is  meant  by 
God's  "  grieving,"  and  being  "  pamed  in  heart."  A 
generation  of  men  is  to  be  removed  to  prevent  the 
utter  deliumanizing  of  the  race.  It  was  this  neces- 
sity that  made  the  intensity  of  the  sorrow. 

Delitzsch  has  a  similar  view,  but  it  is  strange 
that  he  did  not  see  how  it  is  in  conflict  with  his 
angel-hypothesis.  According  to  that,  the  deangel- 
izing,  if  we  may  use  the  term,  and  the  consequent 
dehumanizing,  was  confined  to  these  higher  beings 
and  some  of  the  daughters  of  men.  And  yet  they 
are  not  mentioned  as  having  any  part  in  the  catas- 
trophe, or  in  the  intmediate  evil  that  occasioned  it. 
Men  alone  are  involved  in  it,  and  they  because  of 
an  excessive  sensuality  that  had  made  it  inevitable. 
This,  however,  was  purely  human ;  it  was  man  that 
was  in  danger  of  becoming  wholly  flesh,  and  it  was 
man  lor  wl)om  Goil  grieved  with  a  divine  sorrow. 
It  was  man  who  was  in  danger  of  descending  into  a 
lower  grade  of  being,  even  as  the  ante-Adamic 
angels  who  kept  not  their  first  estate.  The  antedi- 
luvians were  drowned  lor  the  salvation  of  a  race, 
but  for  some  of  them,  at  least,  1  Pet.  iii.  19,  20, 
gives  us  the  glimpse  of  a  hope  that  their  condition 
wa''  not  wholly  Irrecoverable. — T.  L.] 

2.  Ver.  4.     There  were  giants The  n^bsr , 

from  b"E: ,  used  only  in  the  pluial,  .Numb.  xiii.  33. 
All  the  old  intrrpretaiions  take  the  word  as  denoting 
giants,  7i7ai'Tn.  If  we  put  out  of  view  the  mon- 
strous popular  representations,  there  are  simply 
meant  by  it  stalely  and  powerful  men.  In  this 
■eniie  Tuch  explains  the  word  as  mentioned  before, 
namely,  t/ie  dixlinf/uis/ted.  Keil  understands  by 
the  word,  invaders,  according  to  A(|uila  {eiriwln- 
ro^-TJi),  ,Kyminai-hus  (/3ioioi),  Luther  (tyrants).  De- 
Br7>ft''h,  nevprtboloww,   totiether  with    ilolniinin,  pre- 


fers to  explain  it  as  the  fallen,  namely,  from  heaven, 
because  begotten  by  heavenly  beings.  Here  from 
to  fall,  would  he  make  to  fall  from,  and  from  thii 
again,  to  full  from  heaven ;  then  this  is  maik  to 
mean  begotten  ofhenve.nln  beingx  1  The  sense,  caden- 
tex,  deftctores,  apostatw  (see  Geseuius),  would  b« 
more  near  the  truth.  "There  «'«•<■  giants "  (siTl'*, 
not,  there  became  giants,  which  wonUI  have  re- 
quired flTl'l  for  its  expression  (see  Keil).  These 
giants,  or  powerful  men,  are  alreaily  in  near  eotem- 
poraneity  with  the  transgression  of  these  mesalliancea 
(in  those  very  same  days),  and  this  warrants  the  con- 
clusion of  Luther,  that  these  powerful  men  were 
doers  of  violent  deeds. — And  also  after  that 
[Lange  renders:  and  especially  after  that]. — 
Keil  shows  that  Kurtz  makes  trial  of  three  mutually 
inconsistent  explanations  of  this  verse,  all  of  which, 
too,  ofl'end  against  the  law  of  language  (p.  89,  note). 
We  take  C5  as  denoting  a  climax  to  the  fact  already 
stated.  "There  were  giants  in  those  days,  and 
moreover,^^  etc.  Here  it  comes  nearly  to  the  same 
thing,  whether  we  render  ^fs  ^""'nnx  postea- 
quam  (2  Sam.  xxiv.  10)  or  postea  quum ;  the  fact 
remains  established  that  the  Nephilim  were  already 
before  the  mesalliances. — Came  in  unto:  an  euphe- 
mistic phrase. — Mighty  men  [Lange  renders  it  he- 
roes]. — A  designation,  not  merely  of  oifspring  from 
the  mismarriages,  but  referring  also  to  the  Nephilim 
who  are  earlier  introduced,  as  it  ap[)ears  from  the  ap- 
pended clause.  The  author  reports  things  from  his 
own  standpoint,  and  so  the  expression:  "tliey  irere 
of  old,  men  of  renown,"  affirms  their  previous  exist- 
ence down  to  that  time.  Of  these  men  of  old,  men 
of  renown,  Cain  was  the  first.  But  now  there  are 
added  to  the  Cainites  the  Cainitic  degenerate  ofif- 
spring  of  these  sensual  mesalliances.  It  was  true 
then,  as  it  has  been  in  all  other  periods  of  the 
world's  history,  the  men  of  violent  deeds  were  the 
men  of  renown,  very  much  the  same  whether  called 
famous  or  infamous.  Knobel  will  have  it  that  there 
are  described  here  postdiluvian  races  of  giants. 

3.  Vers.  5-8.  And  God  sawr  [Lange  correct- 
'ly:  And  Jehovah  saw]. — This  increase  and  uni- 
versal  predonjinance  of  evil  through  the  mismarriages 
gives  occasion  now  for  a  more  decided  sentence  of 
Jehovah  upon  the  incurably  lost  race.  The  wicked- 
ness of  man  in  deeds  had  not  only  become  great,  but 
the  thinkinfls  of  the  purposes  (the  phantasies  or 
imaged  deeds)  of  his  heart,  were  wholly  evil  all  the 
day.  Judging  from  the  singular  •^33 ,  we  hold  here, 
as  intended,  a  concentration  of  the  sentence  against 
man.     For  this  reason  is  it  singular. 

[Note  on  the  Doctrine  of  Total  Dkpraviti. 
Gen.  vi.  5. — Every  imagination  of  the  thoughts  of  hig 
heart,  lab  nactl-a  ns;;  b3.  The  Scriptures,  it  ia 
said,  were  not  given  to  teach  us  mental  philosophy, 
nor  do  they  atfcct  a  philosophical  language,  but  here 
is  certainly  a  psychological  scala  going  down  as  deep- 
ly into  the  human  soul  as  was  ever  done  by  any 
scholastic  treatise.  Here  are  the  three  stages  of  the 
great  original  evil :  the  fashioned  pmrpose,  the  thmight 
out  of  which  it  is  born,  the  feeling,  or  deep  mother 
}ieart,  the  state  of  soul,  lying  below  all,  and  givino 
moral  character  to  all.  Cir,  to  reverse  the  ortler  of 
the  statement,  there  is,  1  the  tuhu  vabuhu,  the 
formless  abyss  of  evil,  2.  the  thought  (the  fii'm-j,  sec 
Ueb.  iv.  I'i),  by  wliieli  this  rises  into  generic  form, 
8.  the  imaged  or  .v/KcJ/iV  purpose  (fr3i/i»iiu>),  llirougli 
which,  again,  this  thoujjht  makes  itself  mmifest  ii 


CHAP.    VI.    1-8. 


281 


the  objective  sphere  of  the  active  life.  In  other 
words,  as  the  thought  is  the /onn  of  the  /tt'/t.-i^,  so  is 
the  shaped  ■pnvpoie^  or  what  is  here  called  the  imagin- 
ation, the  form  of  the  evil  thouglU.  Our  Saviour 
gives  the  same  gradations,  Matt.  xv.  19 :  "  Oui  of  the 
heart  proceed  evil  thoughts  "  (5iaAo7i(r^ol  iroyTj/jii!,  evil 
thinkings,  reasonings,  subjective,  not  yet  shaped  into 
outward  intent),  and  then  follows  the  awful  brood  of 
the  later  born,  (povot^  ^otxf'at,  /cAoiral,  &\a'rfpT}uiai, 
•'murders,  adulteries,  thefts,  blasphemies."  They 
are  all  in  the  thought ;  they  are  all  in  the  mother- 
fleart,  that  deep  seat  of  moral  character  that  lies  be- 
low the  formative  consciousness — that  is,  the  con- 
scious thought  and  still  more  conscious  purpose. 
Take  the  worst  one  apparently  of  these  hideous 
births ;  a  man  may  not  have  formed  the  purpose  of 
murder,  fear  may  have  kept  him  from  this  extreme 
stage ;  he  may  never  have  entertained  the  thought 
consciou.«ly,  the  habitual  educating  power  of  law,  or 
other  inHuences  of  a  social  or  of  a  gracious  kind, 
may  have  prevented  eveu  this  objective  form  of  evil 
from  rising  in  his  soul ;  but  it  may  lie  in  his  heart 
nevertheless,  and  even  be  active  there,  for  this  dark 
place  is  not  a  mere  blank  capacity,  or  receptacle, 
but  has  its  processes,  its  choosings,  its  willings,  and 
even  its  unconscious  reasonings.  Our  Saviour  de- 
clares neither  more  nor  less  than  this  when  he  makes 
it  the  procreative  source  of  evil  thoughts  {bia\oyiirnoi), 
and  so  does  the  Apostle,  1  John  iii.  15  :  "Whoso- 
ever hateth  his  brother  is  a  murderer."  This  idea 
of  the  unconscious  heart,  as  underlying  all  moral 
character,  is  deeply  grounded  in  the  Hebrew  lan- 
guage. Hence  the  peculiar  expression  lb  bs  nil" . 
to  ascend,  come  up,  in  the  heart,  or  above  the  heart. 
See  Jer.  iii.  16  ;  2  Sam.  xi.  20,  with  other  places. 
One  of  the  most  striking  is  in  Ezek.  xi.  6  :  "  Thus 
shall  ye  say  to  the  house  of  Israel,  osH^i  nbsa 
rrriST^  ■'IN  ,  the  upgoings  of  your  spirit,  I  know 
every  one  of  them," — implying  how  deeply  unknown 
they  might  be  in  their  source,  even  to  those  who  were 
the  subjects  of  them. 

Cl'n  bs  SH  pn :  Only  evil,  nothing  but  evil, 
all  tlie  dag — every  day,  and  every  moment  of  every 
day.  If  this  is  not  total  d/ipravity,  how  can  language 
express  it?  There  is  an  intense  aversion  to  the 
phrase  in  some  minds.  It  is  shared  by  many  who 
would  admit  that  human  depravity  is  taught  in  the 
Bible,  and  that  it  is  great.  This  term,  however,  of 
our  older  and  more  exact  theologians,  shocks  them. 
The  feeling  comes,  in  some  measure,  from  a  misap- 
prehension of  its  true  meaning.  It  is  a  term  of  ex- 
tensity,  rather  than  of  intensi'y.  It  is  opposed  to 
partial,  to  the  idea  that  man  is  sinfnl  in  one  moment, 
and  innocent,  or  sinless,  in  another,  or  sinful  in  some 
acts  and  pure  in  others.  It  affirms  that  he  is  all 
wrong,  in  all  things,  and  all  tlie  time.  It  does  not 
mean  that  man  is  as  bad  as  the  devils,  or  that  every 
man  is  as  bad  as  every  other,  or  that  any  man  is  as 
bad  as  he  possibly  may  be,  or  may  become.  That  is, 
there  are  degrees  of  intensity,  lint  no  limit  to  the 
iiniveraaliiy  orfxfcfKof  the  evil  in  tlie  soul.  So  say 
I  he  Scriptures,  and  so  says  the  awakened  conscience. 

There  seems  to  be  an  allusion  to  the  psychologi- 
cal division  of  Gen.  vi.  5,  in  Heb.  iv.  12.  The  extent 
and  depili  of  human  sinfulness  are  kept  from  the  ob- 
jective consciousness  by  the  ignorance  or  d<  niul  of 
the  threefold  distinction  here  conveyed — the  pur- 
poses, the  thoughts,  and  the  heart.  According  to 
the  Apostle,  it  is  the  office  of  "  the  Uving  word 
(A  \6yos  ^ttiv  Kcu  iy^pyriSyViuid  an/l  inworkiiigX  sharp- 


er than  a  two-edged  sword,  and  piercing  even  to  tht 

dividing  (the  division  line)  of  soul  and  spirit "  (nvdifia 
and  if'i'xi;)  to  make  these  distinctions,  and  bring  them 
home  to  the  human  conscience.  Hence  it  is  called 
KpiTiKfis  (y^VfjLT}ae(vtf  Kal  ivvoiuiv  Kaf-Sias — **  a  critical 
discerner  (and  cxposer)  of  the  purposes  and  tht  think- 
iugs  <_)(  tha  heart.^^  In  this  language  ftf^vnTjnt^  corre- 
sponds locally  to  "i3|^ ,  and  en-oiai  to  n"3irriB  .  The 
terms  are  no  mere  redundant  tautology,  any  more 
than  those  used  above  for  soul  and  spirit.  The  bare 
dichotomic  view  fails  to  explain  the  language  of  the 
Scripture,  whether  as  given  in  its  Greek  or  Hebrew 
terms.  The  Greek  words,  however-,  are  less  precise 
than  the  Hebrew,  since  both  ei/roM  and  ci'^^/jri^Tit 
may  be  used  for  the  purpose  or  the  thought. — T.  L.} 
And  it  repented  the  Lord. — Most  truly,  as 
Keil  rightly  remarks,  is  this  sentence  so  pronounced 
on  man  alone,  directly  against  the  angel-interpr-eta- 
tion.  On  that  hypothesis  the  angels  must  have  been 
the  original  authors  of  the  corruption ;  and  so  in  con- 
sistency with  Gen.  iii.,  where  the  serpent  is  first  sen- 
tenced, ought  the  first  doom  here  to  have  been  pro- 
nounced upon  the  sinning  angels. — It  repented 
Jehovah, — A  pecuUarly  strong  anthropopathic  ex- 
pression, which,  however,  presents  the  truth  that 
God,  in  consistency  with  his  immutability,  assumes  a 
changed  position  in  respect  to  changed  man  (Ps. 
xviii.  27),  and  that,  as  against  the  impenitent  man 
who  identifies  himself  with  the  sin,  he  must  assume 
the  appearance  of  hating  the  sinner  in  the  sin,  even 
as  he  hates  the  sin  in  the  sinner.  But  that  Jehovah, 
notwithstanding,  did  not  begin  to  hate  man,  is  shown 
in  the  touching  anthropomorplusm  that  follows, 
"  atid  it  grieved  him  in  his  heart."  The  first  kind 
of  language  is  explained  in  the  flood,  the  second  in 
the  revelation  of  Peter,  1  Pet.  iii.  19,  20,  and  ch. 
iv.  6.  Against  the  corruption  of  man,  though  ex- 
tending even  to  the  depths  of  his  heart,  there  is 
placed  in  contrast  God's  deep  "  grieving  in  his 
heart."  But  as  the  repentance  of  God  does  not  take 
away  his  unchangeableness  and  his  counsel,  but 
rightly  estabhshes  them,  so  neither  does  God's 
grieving  detract  from  his  immutabiUty  in  blessed- 
ness, but  shows,  rather,  God's  deep  feeUng  of  the 
distance  between  the  blessedness  to  «  hich  man  was 
appointed  and  his  painful  perdition.  Delitzscli  does 
indeed  maintain  it,  as  most  real  or  actual  truth,  that 
(iod  feels  repentance,  and  he  does  not  equate  this 
position  with  the  doctrine  of  God's  unchangeable- 
ness, unless  it  be  with  the  mere  remark  that  the  pain 
and  purpose  of  the  divine  wrath  are  only  moments 
in  an  everlastmg  plan  of  redemption,  which  cannot 
become  outward  in  its  efficacy  without  a  movement 
in  the  Godhead.  And  yet  movement  is  not  change. 
— I  will  destroy  man. — To  man  in  the  wider  sense 
pertains  the  human  sphere  of  life ;  therefore  it  is  said 
that  the  beasts  too  shall  be  destroyed.  Of  any  cor- 
ruption that  had  entered  into  the  animal  there  is  no 
mention  (see  ver.  12).  The  perishing  of  the  beasts, 
tliei  efore,  can  only  have  meaning  as  a  sharing  in  the 
atonement  for  himian  sins  (Jer.  xii.  4 ;  xiv.  5 ;  Hos. 
iv.  3;  Joeli.  18;  Zeph.  i,  3.  Knobel).  It  is  rather 
as  a  consequence  of  the  dependence  of  the  animal 
world  upon  man  that  it  is  joined  with  him  in  joy  and 
sorrow.  We  are  not  to  think  of  it  as  something  per 
sonified  together  with  man,  but  as  the  .syiuliohc  im 
personal  extension  of  his  organism. — But  Noab 
found  grace.—"  In  these  words  there  breaks  forth 
from  the  dark  cloud  of  wrath  the  mercy  which  givei 
security  for  the  -"reseniation  and  restoration  of  hn 
manity."    Keit 


88S 


GENESIS,  OR   THE  FIRST  BOOK   OF  MOSEB. 


[Note  on  the  Ditihk  Repenting,  Gen.  vi.  6. — 
We  do  not  gain  much  by  attempts  to  exiilain  iihilo- 
Bophically  such  states  or  movements  of  the  divine 
mind.  They  are  strictly  i^jirira — ineffable.  So  the 
Scripture  itself  represents  them :  "  For  my  thoughts 
are  not  your  thoughts,  saith  the  Lord;  as  the  heav- 
ens are  high  above  the  earth,  so  high  are  my  ways 
above  your  ways,  and  my  thoughts  above  your 
thoughts," — that  is,  my  thinking,  my  mode  of  think- 
ing, above  your  thinking.  And  then  these  same 
Scriptures,  so  far  transcending  all  philosophy  in  the 
abstract  declaration  of  the  inefl'able  difference,  fur- 
nish us  helps  by  means  of  finite  conceptions,  human 
^^presentations,  onthropopathisms,  as  we  learnedly 
call  them,  condescensions,  "  accommodations."  Let 
us  not  vainly  attempt  to  get  above  ihem,  as  though 
they  were  made  for  lower  minds,  whilst  we,  from 
Bome  higher  position,  as  it  were,  can  look  over  them, 
or  see  through  them,  and  are  thus  enabled  to  dis- 
pense with  their  aid.  If  they  are  accommodations, 
let  us  be  accommodated  by  them  ;  since  here  all  hu- 
man minds  are  very  much  on  a  par.  Our  right  feel- 
ing is  much  more  concerned  in  this  than  our  right 
understanding.  We  cannot  rise  to  God,  and  we 
should  reverently  adore  the  effort,  if  we  may  so  call 
it,  which  he  makes  to  come  down  to  us,  to  enter  into 
the  sphere  of  the  finite,  to  think  our  thinking,  and 
thus  to  converse  with  us  in  our  own  language. 
Without  this  there  can  be  no  intercourse  between 
the  infinite  and  the  finite  mind.  God's  putting  hiui- 
Belf  in  the  place  of  man  is  the  idea  and  the  key  of  all 
revelation.  In  this  sense,  even  nature  itself  has  an 
anthropopathic  language.  We  nmst  put  our  feet 
upon  the  lower  rounds  of  this  ladder  thus  let  down 
to  us, — in  other  words,  we  mtist  use  these  accommo- 
dations, use  them  reverently,  honestly,  thankfully, 
or  have  in  the  mind  a  total  blank  in  respect  to  all 
those  conceptions  of  God  that  most  concern  us  as 
moral  beings.  Talk  as  we  will  of  impassibility,  we 
tmiil  think  of  God  as  having  vridT),  affections,  some- 
thing connecting  him  with  the  human,  and,  therefore, 
human  in  some  aspect  or  measure  of  agreement. 
We  must  either  have  in  our  thoughts  a  blank  intel- 
lectuality making  only  an  intellectual  difference  be- 
tween good  and  evil  (if  that  can  be  called  any  differ- 
ence at  all),  or  we  are  compelled  to  bring  in  some- 
thing emotional,  and  that,  too,  with  a'  measure  of 
intensity  corresponding  to  other  differences  by  which 
the  divine  exceeds  the  himian.  Without  this,  the 
highest  form  of  scientific  or  pliilosnphic  theism  has 
no  more  of  religion  than  the  blankest  atheism.  We 
could  as  well  worship  a  system  of  mathematics  as 
Buch  a  theistic  indifference.  The  emotional  in  view 
of  the  true  and  the  right,  the  evil  and  the  false,  is  a 
higher  thing  than  the  intellectual  perception  of  them, 
even  could  we  suppo.«e  such  separable  cognition. 
We  do  not  rightly  see  the  true,  or  truly  see  the 
right,  unless  we  l"ve  it ;  we  do  not  truly  see  the  evil 
or  the  false,  unle.ss  we  have  the  opposite  affection. 
It  belongs  to  the  very  essence  or  being  of  the  ideas. 
6uch  emotional  is  the  highest  thing  in  man,  and  is  it 
rational  to  suppo.-^e  that  all  this  is  a  blank  in  the 
higher  being  of  (iodV  Reason  may  sometinjes  go 
Bafcly  in  allirniing  what  it  cannot  di'fine,  and  recon- 
cile with  other  and  lower  affirmations.  Thus  here, 
an  intellectual  and  a  moral  necessity  may  compel  us 
to  say  that  the  idea  of  the  emotional  in  the  divine  has 
a  veritable  existence,  though  the  conception  utterly 
fails  to  reach  it ;  just  as  reason  truly  affirms  the  infi- 
nite in  mathomatict,  and  with  as  clear  a  certainty  as 
that  of  any  finite  ratio,  though  sense  and  imagina- 


tion are  both  transcended  by  it.  It  may  know  thai 
a  thing  is,  tliat  it  must  be,  though  not  how  it  is.  So 
here,  a  moral  necessity  compels  us  to  hold  that  there 
is  such  a  region  of  the  divine  emotional,  most  in- 
tensely real, — more  real  if  we  may  make  degrees, 
than  knowledge  or  intellectuality — the  very  ground, 
in  fact,  of  the  divine  personal  being. 

If  we  would  carefully  examine,  too,  our  own  feel- 
ings, we  would  find  that  it  is  not  alone  a  supposed 
repugnance  to  reason  that  is  the  ground  of  the  difS- 
culty.  We  do  not  raise  the  objection  of  anthropo- 
pathism  when  love  is  ascribed  to  God,  and  yet  it  is 
as  strictly  anthropopathic  as  the  divine  indignation, 
or  the  divine  sorrow.  An  unemotional  love  is  utterlj 
inconceivable.  It  is  inseparable,  too,  from  the  othci 
elements.  Love  for  the  good  has  no  meaning  except 
as  involving  displeasure  at  the  evil;  and  sorrow,  to 
speak  humanly,  is  but  the  blending  of  the  two  emo- 
tions in  view  of  the  loss  or  marring  of  the  lovely,  and 
the  predominance  of  the  unloved.  And  in  this  wa 
have  the  thought  so  fearful,  whilst  so  attractive  and 
sublime :  the  intensity  of  the  one  must  be  the  meas- 
ure of  the  intensity  of  the  other.  Depart  in  the  least 
from  the  idea  of  indifferentism,  and  we  have  no  limit 
but  infinity.  God  either  cares  nothing  about  what 
we  call  good  and  evil — or,  as  the  heaven  of  heavens 
is  high  above  the  earth,  so  far  do  his  love  for  the 
good,  and  his  hatred  of  evil,  exceed,  in  tlieir  inten- 
sity, any  corresponding  human  affection. 

The  great  business,  therefore,  of  the  interpreter 
of  Scripture  is  to  determine  philologically  the  nature 
of  the  emotion  expressed  by  these  words,  and  then 
the  theologian  is  to  take  them  in  their  highest  inten- 
sity, and  in  such  a  way  as  shall  not  be  in  contradic- 
tion with  other  divine  attributes,  whether  given  to 
us  by  clear  reason,  or  revealed  to  us  in  the  Scrip- 
tures.    Thus  it  will  be  found  that  this  word,  cnjj 

rendered  in  Niphal  to  repent,  has  a  dual  relation,  the 
first  and  primary  to  the  feeling,  the  second  to  the 
purpose.  The  first  connects  itself  with  what  may 
be  called  the  onomatepic  significance,  to  »ig\  to 
draw  the  breath  ;  hence  ingeimdt,  doluit,  as  Gesenius 
gives  it.  Hence  poenitnit  emv,  it  repented  him,  in 
the  sense  of  sorrow.  The  anthrupopathism  thus  ex- 
pressed is  the  more  touching  form,  and  the  whole 
context  shows  that  it  is  the  one  predommantly  in- 
tended here.  It  is  no  change  of  purpose,  no  confes- 
sion of  mistake,  but  a  most  affecting  representation 
of  the  divine  pity  and  tenderaess.  The  language 
following  shows  this :  "  and  he  was  grieved  at  the 
heart,"  when  he  saw  how  this  fair  world,  which  he 
had  once  pronounced  "  good,  exceeding  good,"  had 
become  marred  and  full  of  evil.  In  the  course  of 
its  applications  the  word  naturally  gets  also  the  other 
or  more  secondary,  yet  quite  common  sense  of  change 
of  purpose.  It  is  thus  used,  1  Sam.  xv.  29 :  "  God 
will  not  lie,  neither  does  he  repent ;  he  is  not  man 
that  he  should  repent " — hterally,  "  man  to  repent," 
— that  is,  he  does  not  repent  like  man  with  change 
of  plan  or  purpose.  The  other,  and  more  primary 
idea,  comes  also  in  this  very  passage  relating  to  Saul, 
as  appears  ver.  3.5  ;  unless,  contrary  to  all  rules  of 
criticism,  we  would  bring  the  writer  in  immediate 
and  palpable  contradiction  with  himself.  See  also 
I's.  ex.  4.  The  repenting  of  sorrow  is  the  authiopo- 
pathism  that  is  always  to  be  supposed  when  the  lan- 
guage is  applied  directly  to  Deity  ;  as  Ps.  cvi.  46, 
I'non  313  t:n5''^,  "and  he  repented  according  Ut 
the  greatnesa  of  his  mercy;"  Ps.  xc.  18,  "Return 


CHAP.   VI.    1-8. 


288 


Jehovah — how  long ! — and  let  it  repent  thee  concem- 
\ng  thy  servants." 

As  an  instance  of  the  way  in  which  words  branch 
out  into  various  meanings,  till  they  sometimes  get  al- 
most a  reverse  sense,  it  may  be  noted  how  this  word, 
in  this  very  conjugation,  gets  the  meaning  of  reveng- 
ing, or  rather  of  aveni/inij.  It  comes  from  tlie  prima- 
ry idea  of  bycathing^  finding  reUef  from  the  letting  out 
of  pent-up  indignation.  When  thus  applied  to  Deity 
the  anthropopathism  is  terrific,  and  yet  the  context 
always  shows  that  no  other  term  could  so  express 
the  vehemency  of  the  indignation ;  as  in  Is.  i.  24 
•'-iS'3  cn:x,  well  rendered,  to  the  letter,  "I  will 
ease  me  of  mine  adversaries ; "  yet  even  here  there 
is  something  touching  in  the  anthropopathism,  trom 
the  greatness  of  the  long-suffering  that  appears  in  the 
verses  preceding.  Compare  Ezek.  v.  13;  .xxxi.  16; 
xxxii.  .SI.  .More  nearly  allied,  however,  both  to  the 
primary,  and  to  the  sense  we  have  traced  in  Gen.  vi. 
is  the  Piel  idea  of  consolation.  It  is  the  siimpaihiz- 
ing  sorrow,  as  in  Gen.  1.  21,  where  Joseph  comforts 
his  brethren  by  paUiating  their  guilt.  Its  primary 
sense,  as  well  as  its  tenderness,  appears  in  what  is 
immediately  added,  D2b  bs  -aT^l  cnis  cns'l , 
"and  he  soothed  them,  and  spake  to  their  heart." 
Compare  Is.  xl  1,  "  Comfort  ye,  cnmfort  ye  my  peo- 
ple," and  especially  Ps.  xxiii.  4,  where  it  expresses 
the  soothing  care  of  the  shepherd  for  the  wearied, 
panting  sheep.  It  is  this  sense  of  sympathizing  sor- 
row that  makes  the  exquisite  beauty  of  its  tender- 
ness.— T.  L.] 

DOCTRINAL  AND  ETHICAL. 

1.  The  character  of  the  Alexandrian  Judaism,  as 
inclined  to  the  Gnostic  and  the  apocryphal,  needs  to 
be  recognized  in  order  that  we  may  estimate  its  in- 
fluence upon  the  old  and  traditional  exegesis  of  this 
passage,  and  on  the  passage  itself  as  given  in  the 
codices  of  the  Septuagint. 

2.  There  is  a  difference  between  the  biblical  and 
apocryphal  measure  of  the  doctrine  respecting  the 
demons,  analogous  to  the  difference  between  faith 
and  superstition,  or  the  ditiei-ence  between  the  census 
commimh  of  a  sound  theology  and  the  hankering 
laste  of  a  mere  theosophy. 

S.  The  Scripture  distinguishes  between  corrupt- 
ipg  mixed-marriages  of  the  pious  and  the  godless, 
which,  according  to  their  point  of  departure  (that  is, 
sensual  satisfaction),  draw  down  the  nobler  part  into 
commuiuty  with  the  base,  and  unlike  marriages 
among  those  of  ditTeient  religious  communions, 
which  may  draw  up  those  of  lower  standing  to  the 
staitd-point  of  the  more  elevated.  Ic  is  because  there 
lies  originally  at  the  ground  of  the  latter  a  moral 
motive.  To  the  first  class  belong,  next  to  our  his- 
tory, the  marriage  of  Esau,  the  .Uidianitie  connec- 
tions (Xumb.  XXV.,  yet  oidy  in  conditional  measure, 
since,  in  this  case,  there  is  mention  only  of  licentious 
amours),  the  marriages  of  the  Israelites  with  the  Ca- 
naanitish  women  (Judg.  Hi.),  the  Delilah  of  Samson, 
the  foreign  wives  of  Solomon,  Jezebel  in  Israel, 
Athaliah  in  Judah  (both  baring  a  fearful  efficacy  for 
the  corruption  of  the  people),  the  danghlers  of  San- 
ballat  (Neh.  xiii.  2S),  who  gave  occasion  for  the  false 
woi-ship  on  Gerizim.  To  these,  if  we  regard  the 
essence  of  the  matter,  we  may  add  the  case  of  Hero- 
dias  in  the  New  Testament,  and  connect  with  them 
•nalogous  examples  in  the  history  of  the  church  and 
•f  the  world,  even  to  our  own  day.     To  the  otner 

in 


class  belong  such  cases  as  that  of  Thamar,  the  mar- 
riage or  the  marriages  of  Moses,  the  ease  of  Rahab, 
the  marriages  of  the  sous  of  Xaoun  (see  Book  of 
Ruth),  the  cases  mentioned  by  Paul,  1  Cor.  vii.  13, 
the  case  of  Eimice,  2  Tim.  i.  5,  and  many  examples 
from  old  church  history,  where  Christian  princesses 
have  been  the  means  of  converting  heathen  husb^inds 
and,  through  them,  of  the  conversion  of  whole  n* 
tions.  From  this  contrast  it  appears  that  a  mer« 
zeal  in  the  abstract  against  mixed  marriages  is  not 
grounded  on  the  Bible,  but  that  it  depends  on  this 
whether  the  motive  for  the  contraction  of  marriage 
is  the  instruction  of  the  one  who  occupies  the  lower 
position,  or  a  religious  apostasy  of  the  higher.  And  so, 
too,  the  political  and  civic  conception  of  mesalliances 
is  to  be  determined  by  fundamental  positions  of  a 
moral  and  religious  kind.  In  the  imiversal  treatment 
of  tills  question,  there  comes  also  into  consideration 
the  moral  predominance  and  the  social  priority  of 
the  man,  as  well  as  the  great  religious  influence  of 
the  wife,  especially  of  the  zealous,  or  of  the  bigoted 
wife. 

4.  Between  the  moral  and  ennobling  satisfac- 
tion in  female  beauty,  as,  for  example,  in  the  love 
of  Jacob  and  Rachel,  and  the  satisfaction  of  sensual 
desire,  there  is  a  specific  difference.  Beyond  a 
doubt,  a  satisfaction  of  the  latter  kind  is  meant  in 
our  text,  as  plainly  appears  from  the  expression: 
"they  took  them  wives  of  all  (that  is,  without  ex- 
ception) that  pleased  them."  Such  a  wide  choice  ia 
unknown  to  the  moral  love.  The  language  appears, 
too,  to  hint  at  a  Cainite  polygamy.  The  expression 
ni^ta,  as  used  of  the  daughters  of  men,  is  to  be 
thus  determined. 

5.  The  Bible  conception  of  whoredom,  as  it 
becomes  a  symbolical  designation  of  a  falling  away 
from  God  into  idolatry,  determines  itself — not  solely 
by  the  outward  mark,  that  Is,  as  lacking  the  ritual 
of  marriage — tfut  also  by  the  inward  evidence  as  to 
whether  the  spirit-life  sinks  into  sensnaliiy  through 
the  sensual  connection.  And  such  a  sexual  life  ia 
here  evidently  intended  As  the  true  marriage  be- 
comes a  symbol  of  the  connection  between  .lehovah 
and  his  people,  because  in  its  looking  to  the  eternal 
it  eohires  with  it  in  the  generic  bridal  idea,  so  does 
the  impure  sexual  coimection  become  a  symbol  of 
apostasy,  because  it  has  in  common  with  it  the 
characteristic  feature  of  unspirituality  anii  carnality. 
It  lies,  therefore,  in  the  very  nature  of  the  thing, 
that  the  first  kind  of  sexual  intercourse  conducts  to 
lawful  marriage  (the  marriage-law),  and  conforms  to 
the  true  and  faithful  in  the  chasiity  ol  the  spirit, 
whilst  the  latter  hates  chastity  ami  loves  change. 

6.  Lust  and  cruelty  are  psychologically  twin- 
forms,  like  despotism  and  mesalliance,  or  the  harem 
life  in  all  its  forms.  Jezebel,  Athaliah,  Heroiiias, 
are  world-historical  types.  Women  like  these  have 
shown  themselves  to  be  murtleiesses  of  the  prophets. 
So,  too,  the  authoress  of  Nero's  persecutions  had  to 
be  his  wife  Poppaea,  a  bigoted  Jewish  proselyte 
(see  Lehman:  "Stu'lies  in  the  History  of  Apostolio 
Times."  Greifswald,  185ti).  In  this  tendency  of 
lust  can  we  explain  the  common  disobedience  of 
degenerate  sons  towards  their  pious  [larenis,  the 
disowning  of  modest  Sethite  mai.iens  in  favor  of 
Camite  beauties,  the  existence  of  polygamy  and 
licentious  disorder,  and,  ev^■rywhere,  what  is  called 
"  the  emancipation  of  the  flesh."  Therefore  is  it 
that  this  nee  is  a  prefiguring  example  of  the  antino- 
mi.sts  of  "the  la.st  time"  (Matt.  xxiv. ;  Epistle  of 
lude;    2  Peter  ii.)     From   the   violence  of  action. 


290 


GENESIS,  OR  THE   FIRST   BOOK   OF  MOSES. 


moreover,  can  we  explain  tlie  oppression  of  tlie 
weak  and  miserable,  and  the  spreading  of  infinite 
Borrow. 

7.  A  physiologist  might  find  it  Terv  conceivable, 
that  the  ottspring  of  such  unbridled  lust,  as  exhibited 
in  the  intercourse  of  the  hitherto  unimpaired  Sethites 
with  the  Cainite  women,  might  be  a  race  in  wliom 
bodily  strengtli  would  present  itself  in  an  unusual 
degree,  in  connection  with  spiritual  savageness. 
This,  however,  is  doubted  by  Kurtz  (Part  1,  p.  82). 

8.  The  first  mention  of  the  divine  judicial  office 
of  the  Spirit  of  God,  ver.  3. 

9.  The  first  mention  of  worldly  favor  in  instruct- 
ive and  warning  significance,  ver.  4. 

10.  In  respect  to  God's  repentance,  see  above 
(comp.  Numb,  xxiii.  19;  1  Sam.  xv.  29).  A  well- 
known  school  does  not  hesitate  to  bring  into  the 
idea  of  the  divine  being  the  conception  of  muta- 
biUty,  even  in  its  relation  to  other  questions  (for 
example,  the  doctritie  of  Coinniunicatio  idiomatum). 
We  should,  however,  always  distinguish  between 
symbolic  and  dogmatic  anthropopathism.  Besides, 
we  must  not  confound  the  judgment  of  God,  ver.  5, 
with  the  judgment  of  God,  ch.  viii.  21. 

11.  Noah  found  grace.  As  innocent  children 
died  in  the  flood,  and  as,  moreover,  there  may  have 
been  always  individuals  less  guilty  who  nevertheless 
fell  under  the  jmlgment,  so  does  the  yrace  in  the 
exception  of  the  pious  Noah  become  still  more  con- 
spicuous. But  in  Noah,  moreover,  the  liernel,  or 
root-stem  of  humanity,  still  remaining  comparatively 
sound,  was  the  subject  of  the  divine  mercy.  The 
"iPI ,  the  gracious,  fair,  and  saving  condescension, 
appears  here  for  the  first  time  in  full  distinctness. 
This  showing  grace  to  Noah  in  this  world  casts  a  ray 
of  light  upon  the  destiny  of  the  iimocent  infant- 
world  that  sunk  with  the  guilty,  and  of  the  race 
generally,  as  judged  in  the  other  world  (see  1  Pet. 
iii.  19;  ch.  iv.  6). 


HOMTLETICAI,  AND  PEACTICAL. 

The  fall  and  perdition  of  the  first  human  race  in 
its  detail:  1.  Ungodly  lust;  2.  wanton  deeds  of 
violence;  3.  the  lawless  commingling  of  the  pious 
with  the  godless;  4.  disdain  of  all  warnings  from 
the  Holy  Spirit,  and  impenitent  obduracy  in  their 
sensual  course. — How  the  w;irniiigs  of  God  die  away 
unheard  in  a  sinking  race. — The  higher  the  stand- 
point the  deeper  the  fall. — The  sanctifying  of  the 
true  feeling  ol  beauty  in  contrast  with  the  wanton 
di-sposition. — The  sanctifying  of  the  true  hero-power 
in  contrast  with  the  wanton  love  of  violence. — The 
dei'p  connection  between  carnality  and  cruelty. — The 
sanctifying  of  marriage.  The  corrupting  effects  of 
unchasiity.  The  contagious  power  of  evil,  especially 
of  lust  and  injustice. — God's  beholding  it  at  all 
times. — How  the  divine  repenting  reflects  itself  in 
the  heart  of  the  pious  Noali. — The  godly  mourning 
of  the  pious  over  the  corruption  of  these  times;  its 
high  signilic.'ince:  1.  as  an  animating  sign  of  the 
divine  compassion  ;  2.  as  a  terrifying  sign  of  the 
divine  judgnient. — How  man  draws  with  him,  in 
his  doom,  the  surrounding  nature — even  in  liis  cor- 
ruption— The  sufferings  of  children  on  account  of 
their  parents. — The  sutVcrings  of  the  animal  world 
on  account  of  man — Noah  the  chosen  of  God;  1. 
As  the  prophet  of  the  divine  spirit  and  of  its  judg- 
ment upon  the  earth  ;  2.  as  the  priest  of  his  house 
ud  of  a  new  humaoitjr ;  3.  as  a  kingly  hero  in  his 


steadfastness  against  a  whole  race. — The  grace  o? 

God,  how  it  excepted  one  man,  Noah,  out  of  the 
common  judgment. — Grace  for  the  one,  in  its  effect 
grace  for  the  many,  that  is,  for  the  whole  conjing 
human  race. — The  second  ancestor  a  child  of  grace 
iu  the  most  special  sense. — The  grace  in  its  first 
manifestation,  ho^v  all-powerful,  and  how  wondrously 
saring. — Noah  found  grace  ;  therefore  he  muse  have 
sought  it,  as  it  sought  and  found  him. — "7n  hi* 
eyes  ;  "  consciousness  of  the  grace  of  the  all-knowing 
God  as  ever  beholding  hJTn  ;  this  through  his  com- 
munion with  God. 

Stakke:  Ver.  2.  Luther:  It  is  a  ^reat  mercy 
when  the  Holy  Spirit  through  its  word  punishe.% 
and  strives  with,  men ;  on  the  contrary,  the  highest 
disfav  or  and  punishment  when  it  is  withdrawn  and 
leaves  the  world  unpunished. — Ver.  3 :  After  the 
time  God  gave  also  to  the  Amorites  four  hundred 
years  (ch.  xv.  16),  to  the  Jews  also,  after  the  death 
of  Christ,  forty  years,  to  Nebuchadnezzar  one  year 
(Dan.  iv.  29 j,  and  to  Ninevah  forty  days,  for  repent- 
ance.— Ver.  4  :  Th(^  security  and  carnality  of  men  i» 
a  sign  of  God's  judgments  drawing  nigh  (Matt.  xxiv. 
33-38). — Evil  examples  (Book  of  Wisdom  iv.  12; 
Siriich  xiii.  1).  Reckless  and  anhke  maniagea 
draw  after  them  only  clear  perdition, — The  contempt 
of  the  divine  word  is  the  most  grievous  sin,  for  from 
it  all  others  have  their  origin.  How  great  the 
patience  and  long-suffering  of  God  !  The  oppression 
of  the  poor  and  wretched  is  a  great  sin,  and  chaws 
God's  judgment  after  it. — Ver.  7:  Though  the  httle 
ones  are  comprehended  in  the  c:danuty,  we  nuist 
not,  on  that  account,  charge  God  with  unrighteous- 
ness (he  might  have  foreseen  that  they  would  tread 
in  the  footsteps  of  their  parents,  or  he  may  have 
taken  them  without  prejudice  to  their  soul's  blessed- 
ness).— Ver.  8.  LuTHKR :  This  way  of  sjieaking  ex- 
eludes  merit  and  extols  faith. — SciiRfDER:  The  fall 
first  begins  its  course  in  the  sphere  of  Adiim  .md 
Eve's  single  personality,  then,  by  and  with  Cain  it 
enters  into  the  family  life,  thence  showing  itself  in 
the  members  of  a  whole  Une,  it  now  reaches  its  last 
stage  of  antediluvian  development;  it  advances  to 
the  fall  of  a  world. — Vers.  1,  2.  Herder:  The  more 
intimate  they  are,  the  nearer  they  live  together,  the 
more  do  they  infect  each  other  with  their  breath, 
and  defile  each  other  with  their  disease ;  each  be- 
comes to  the  other  the  instrument  of  a  more  multi- 
plied and  subtle  evil.  All  great  kingdoms,  states, 
and  cities  are  still  mournful  evidences  of  this  fact. — 
Calvin  :  By  such  a  title  of  honor  (sons  of  Gud) 
Moses  upbraids  them  with  their  unlhankl'uluess.  in 
that,  forsaking  their  heavenly  lather,  they  become 
outcasts,  as  it  were,  and  expose  themselves  to  ruin 
— Luther  :  The  Hood  comes  not  on  this  acooiujt 
merely,  that  the  race  of  tain  was  corrupt  and  evil, 
but  because  the  race  of  the  righteous,  who  had  be- 
lieved God,  had  fallen  into  idolatry.  So  God  does 
not  hasten  the  last  day  because  heathen,  Jews,  and 
Turks  are  godless,  but  because,  by  means  if  the 
Pope,  and  the  fanatics,  the  church  itself  has  become 
full  of  errors. — From  all,  that  is,  whom  they  loved, 
took  they  to  themselves  wives.  That  would  be  the 
love  of  diversity.  Or,  before  all,  namely,  that  to 
them  the  female  race  (the  sex  without  discrinjination) 
had  become  everything.  The  worth  or  i',nw:uthi- 
ne.ss  of  the  person  came  not  into  ccmsideralioa 
I'robably  it  w;is  incest ;  it  was  certaiidy  polygamy 
LiiTMKu:  They  ilisilaincd  the  .simplicity,  seriousness, 
and  modest  dcpoitment  of  their  young  womea, 
which  had  atti acted  the  holy  patriarchs,  not  amor- 


CHAi'.   VL   y— VIIL  19. 


291 


onsly,  but  chastely,  and  suffered  themsclveg  to  be 
pleased  with  the  fondlings,  tlie  adorning,  and  the 
wantoning  that  proceeded  from  the  lattiT  (tliat  I3, 
the  Oainite)  race. — -Ver.  3.  Calvin  :  Moses  repre- 
Bents  God  himself  as  speaking ;  thereby  K-ould  it  be- 
come more  certain  that  that  punishment  was  as 
righteous  as  It  was  tearful. — Lctiiee!:  (The  judging 
(or  striving)  of  the  spirit  relates  to  a  public  office  in 
the  church,  or  the  preaching  of  the  truth,  perhaps 
to  a  cenaure  pit)nouiiced  by  Methuselah  or  Lajnech). 
They  are  the  words  of  an  anxious  heart;  according 
to  the  language  of  Scripture,  God  is  troubled,  that 
is,  the  heart  of  the  holy  people  which  is  lull  of  love 
to  every  man.  Such  sorrow  is  properly  the  sorrow 
of  the  Holy  Spirit  (Eph.  iv.  3(1). — The  samk  ;  When 
the  spiri*;  of  docirine  is  gone  there  departs  also  the 
spirit  of  prayer. — Calvin  :  As  long  as  God  holds 
back  punishment  he  contends,  to  a  certain  extent, 
with  men,  especially  if  he  would  draw  them  to  re- 
pentance by  threatenmgs,  or  with  light  chastenings 
by  way  of  example.  Now  he  declares,  as  though  in 
weariness,  that  he  desires  no  longi'r  to  contend. — • 
Berlenbnrger  Bible:  Where  the  Spirit  of  God  is, 
there  it  condemns  sin.  His  presence  and  his  disci- 
pline are  inseparable  (Book  of  Wisdom  xii.) — The 
same :  Let  no  one  believe  that  he  can  do  without 
such  a  chastening  of  the  Almighty.  We  see  it  in 
little  children. — Calvi.n  :  This  contempt  of  God 
gave  birth  to  pride,  and,  pride  full  blown,  they  be- 
gan to  break  every  yoke.  They  glorified  themselves 
in  their  deeds  of  shame,  and  became  robbers  of 
renown,  so  called. — The  same:  That  was  the  first 
nobility  in  the  world  ;  so  that  no  one  might  please 
himself  with  a  longer  or  more  renowned  series  of 
iucestors. — The  same:  There  is  nothing  iu  itself 
to  be  condemned  in  the  desire  of  celebrity,  it  is 
useful  that  rank  should  have  place  in  the  world  ; 
yet,  as  inordinate  ambition  ever  deserves  blame,  so, 
when  there  is  added  to  it  the  tyrannical  cruelty  of 
the  more  powerful,  in  their  scorn  of  the  weak,  it 
becomes  an  intolerable  evil. — Vers.  5-7.  Koos :  Be- 
fore, the  Hood  of  sins ;  after  it,  the  sin-flood.  With- 
out a  doubt  has  God  impressed  this  feeling  upon  his 
saints,  though  no  one  in  a  human  way  is  capable  of 
it,  according  to  its  true  divine  nature.  Wrath  is 
proper  for  a  king  and  a  magistrate,  but  pain  (for 


sin)  is  peculiar  to  the  Creatoi-,  who  has  love  for  hii 
creatute,  and  before  whose  eyes  that  creature  stand*' 
as  one  utterly  corrupt,  unthankful,  and  apostate.— 
The  same:  A  destruction  of  man  and  beast  must 
be  their  end.  But,  whether  this  destruction  is  t4 
be  through  water  or  through  fire,  God  has  not  yel 
in  these  words  revealed. 

Gerlach  :  The  Sethites  are  here  presented  as  ■ 
warning  to  the  IsraeUtes.  God  allows  no  one  of 
his  greater  judgments  to  take  place  without  giving 
a  respite  for  repentance  after  its  announcement 
Luther's  inteipretation  'takes  the  repentance  and 
the  grieving  as  the  same  with  that  which  preeedel 
in  the  genuine  children  of  God.  (Examples  which 
Luther  presents.  Abraham's  prayer  for  Sodom; 
Samuel's  sorrow  for  Saul;  Christ's  weeping  ovel 
Jerusalem.) 

Lisco :  Flesh ;  that  is,  a  people  wholly  sunk  in 
sin.     Despise  not  thy  day  of  grace. 

Calvee  {Manual) :  When  members  of  the  trua 
church  become  degenerate,  the  judgments  of  God 
are  not  distant. — The  NephiUm :  Despising  God 
above  ;  exercising  violence  and  oppression  towards 
their  brethren  below.  Now  are  these  names  un- 
known, hke  the  names  of  many  others  who  have 
sought  for  empty  fame.  In  the  heathen  world  there 
are  such  people  as  heroes,  men  honored  as  demi- 
gods ;  and  triily  there  he  in  these  and  other  early 
indications  of  Moses,  the  fountains  of  many  of  the 
heathen  legends  concerning  the  gods.  (The  demi- 
gods of  the  heathen  are,  in  fact,  the  heroes  of 
humanity,  such  as  Hercules,  for  example;  but  they 
htive,  doubtless,  an  origitial  national  origin  tor  the 
most  part  which  doi-s  not  go  back  beyond  the  flood.) 
— Noah,  the  one  righteous  man  in  an  entire  corrupt 
world. — The  eyes  of  the  Lord  are  upon  those  »ho 
fear  him. — Talbe  (p.  4S):  The  judgment  of  God 
upon  the  first  world  a  warning  example  for  our 
time :  1.  In  respect  to  the  first  world  being  ripe  lor 
judgment ;  2.  in  respect  to  the  manner  in  which 
God  executed  this  sentence. — Miotiow  :  This  is  the 
very  climax  of  corruption,  when  men  will  not  suffer 
themselves  to  be  reproved  by  the  spirit  of  God.  The 
repenting  of  God  (see  Numb,  xxiii.  19).  It  denotes 
God's  dealing  with  men,  which,  though  at  all  times 
just,  must  correspond  to  the  behavior  of  men 


THIRD    PART. 

tB*  GENESIS  OF  THE  WORLD'S  JUDGMENT  AND  OF  THE  WORLD'S  RENEWING  BY  MEANS 
OF  THE  FLOOD.  THE  FLOOD  AND  THE  DROWNED  RACE.  THE  ARK  AND  THE  SAYED 
HUMANITY.  (THE  ARK  AS  A  TYPE  OF  THE  PIOUS  FAMILY,  OF  THE  PIOUS  STATt; 
AND  OF  THE  CHURCH).  (Chap.  VL  9-Chap.  VIU,  19.) 


FIRST  SECTION. 

The  Calling  of  Koah.     Ttie  Ark. 


Chapter  VI.  9-Chapter  VII.  9. 

9  These  are  the  generations  [tholedoth]  of  Noah  ;   Noah  was  a  just'  man  and  perfect  in 

10  his  generations  [in  liis  times],  and  Noah  walked  with  God.     And  Noah  begat  tiiree  srna 


29'J  <JES  2SIS,  OR  THE  FIRST  BOOK  OF   MOSES. 


1 1   Shem,  Ham  and  Japheth.     The  eartli  also  was  corrupt "  before  God  [in  relatioD  to  God  ],  and 

'2  the  earth  was  filled  with  violence  [in  relation  to  men].     And  God  looked"  upon  the  earth 

and  behold  it  was  corrupt;  for  all  liesh  had  corrupted"  his  way  [walk  or  conduct]  upon  (he 

13  earth.     And   God  said  unto  Noah,  the  end  of  all  flesh*  is  come  before  me ;   for  the  earth 
is  filled  with  violence  through'  ihem  [before  them] ;  and  behold  I  will  destroy '  them  with  the 

14  earth.     Make  thee  an  ark  of  gopher-wood  [cypress— a  resinous  wood]  ;  rooms  shalt  thou  make 

15  in  the   ark,  and  shalt  pitch  it  within  and  without  with  pitch.     And  this  is  the  fashion 
which  thou  shalt  make  it  of;   the   length   of    the  ark  shall  be   three   hundred  cubits, 

16  the  breadth  of  it  fifty  cubits,  and  the  height  of  it  thirty  cubits.     A  window  [a  siiy-light] 
shalt  thou  make  to  the  ark,  and  in  a  cubit  shalt  thou  finish  it  above  [downward— not  abo>« 

J  on  the  side,  but  irom  the  top  surface  downwards  tlirougli  the  different  stories]  ;  and  the  door  of  the  ark  shalt 

thou  set  in  the  side  thereof;  with   lower,  second  and  third  stories  shalt  thou  make  it. 

17  And  behold  I,  even  I,  do  bring  a  flood  of  waters  upon   the   earth,  to  destroy  all  flesli, 
wherever  is  the  breath  of  life  under  heaven;  and  everything  that  is  in  the  earth  shaL" 

18  die  [expire-yield  the  breath]  :     But  with  thee  will  I  establish  my  covenant;   and   thou  shalt 

19  come  into  the  ark,  thou  and  thy  sons,  and  tliy  wife,  and  thy  sons'  wives  with  thee.     And 
of  every  living  thing  of  all  flesh,  two  of  every  sort  shalt  thou  bring  into  the  ark,  to  keep 

20  them  alive  with  thee ;  they  shall  be  male  and  female.     Of  fowls  after  their  kind,  and  ot 
cattle  after  their  kind,  of  every  creeping  thing  of  the  earth  after  his  kind,  two  of  every 

21  sort  shall  come  unto  thee,  to  keep  them  alive.     And  take   thou  unto   thee   of  all   food 
that  is  eaten,  and  thou  shalt  gather  it  to  thee  [for  a  store],  and  it  shall  be  for  food  for  thee 

22  and  for  them.     Thus  did  Noah  according  to  all  that  God  commanded  him. 

Ch.  VII.    1     And  the  Lord  said  unto  Noah,  come  thou  and  all  thy  house  into  the  ark  ;  for 

2  thee  have  I  seen  righteous  before  me  in  this  generation.     Of  every   clean   beast  thou 
shalt  take   to  thee  by  sevens,  the  male  and  his  female,  and  of  beasts  that  are  not  clean 

3  by  two,  the  male  and  his  female.     Of  fowls  also  of  the  air  by  sevens,  the  male  and  the 

4  female  ;   to  keep  seed  alive  upon  the  earth.     For  yet  seven  days,  and  I  will  cause  it  to 
rain  upon  tlie  earth  forty  days  and  forty  nights  ;  and  every  living  substance  that  I  have 

5  made  will  I  destroy  from  the  face  of  the  earth.     And  Noah  did  according   lo  all   that 

6  the    Lord   commanded  him.     And    Noah   was  six  hundred  years  old  when  the  flood  of 

7  waters  was  upon  the  earth.     And  Noah   went   in,  and   his   sons,  and  his  wife,  and  lii.s 
sons'  wives  with  him,  into  the  ark,  because  of  the  waters  of  the  flood  [from  before,  or  from 

8  the  face  of  the  waters].     Of  clean  beasts,  and  of  beasts  that  are  not  clean,  and  of  fowls,  and 

9  of  every  thing  that  creepeth  upon  tlie  earth.  There  went  in  two  and  two  [by  pairs]  unto 
Noah  into  ihe  ark,  the  male  and  the  female,  as  God  [Elohim]  had  commanded  Noah. 

('  VeF.  9.  — p^^S,  primary  sense,  jiddity,  truthfulness.  D^lSt^,  primary  sense,  soundness^  integrity.  That  the 
terms  are  comparative  is  shown  by  the  qualifying  word  that  follows,  l^PTni"13 ,  in  his  generations.  Tho  language 
gives  no  countenance  to  the  opinion  of  Knobel,  that  Noah  is  represented  as  a  man  of  spotless  innocence,  and  that  the 
author  of  this  account  knew  nothing  of  any  fall.  So  the  Jewish  interpreters  take  it,  some  of  whom,  as  Itashiand  Maimonides 
both  tell  us,  go  so  far  as  to  say  that  he  would  not  have  been  so  called  in  comparison  with  Abrah-am.  7^2nrn  CTliXn  rfi<: 
■ee  remarks  on  this  phrase  as  used  in  the  account  of  Enoch. — T.  L.]  ■   '  ■     ■:  ' 

['  Ver.  11. —  rnirn" ,  primary  sense,  depression,  sinking  down.    Hence,  corruption,  destruction. — T.  L.l 

[*  Ver.  12.- X^*1 .  "And  God  saw  the  earth "— ^oofced  at  the  earth,  and  lo.  Some  would  render:  "saw  that  the 
earth  was  ; "  but  the  other  mode  is  the  more  literal,  as  well  as  the  more  expressive.  It  may  be  called  anthrnpopathic,  w 
expressing  something  like  surpi-ise,  but  it  is  all  the  more  striking  on  that  very  account.  "Had  corrupted  its  way." 
■^3^:1  rx  r"n'I,'n.  This  maybe  taken  physically  as  well  as  moniUy.  *5^".  its  way,  its  mode  of  life.  Men  were 
becoming  monsters,  sinking  down  into  brutality — becoming  dehumanized  through  lust  and  cruelty.  "C'S  ?^  ,  aU  JUjh, 
Br,  Murphy  well  remarks,  that  "this  should  teach  us  to  beware  of  applying  an  inflexible  litenilitT  to  such  tenu*  as  aU 
when  thus  "used  ;  since  the  mention  of  the  whole  race  '•  does  not  preclude  the  exception  of  Noah  ana  his  family."  Com* 
9untary  on  Oen.  p.  210. — T.  L.] 

[«  Ver.  l.'i.— 1C3  hz  yp.  *' The  end  of  all  flesh  is  come  up,  •'SSb  ,  before  me  (to  my  face).*'  Or  it  may  be  rendered 
in  tho  present,  comes  up  before  me,  giving  it  more  tho  sense  of  a  prediction  (or  an  event  seen  to  be  inevitable  unless  pre* 
Tented  soon)  than  of  a  threatened  judgment.  The  language  is  remarkably  graphic  ;  as  though  the  events  of  ^ime,  as  it 
moves  on,  or  the  roll  untolds  itself,  come  up  before  the  immovable,  unchanging  God,  and  the  lax^t  periods  of  a  long  series 
were  drawing  nigh  in  their  development.  In  this  view,  bs  of  ver.  13  would  be  taken  in  its  universjiiity.  Through  human 
wickedness  and  comiption  there  will  be  an  end  of  man  <of  the  whole  human  race  without  exception)  unless  means  an 
taken  for  tho  preservation  of  a  sound  humanity,  in  tho  destruction  of  these  who  are  becoming  dehumanized.  CH^rDp, 
another  most  graphic  expression— filled  with  violence  Itrfore  the  face  of  them.  Wherever  they  spread,  Wolence  and  corru|h 
tion  goes  witli  them,  and  before  them.  Compare  the  ilescription  of  Leviathan,  Job  xli.  14,  n^X'H  "j^^tn  1*^253  ,  "terroi 
moves  swiftly  before  him."  "Lo,  I  am  destroying  them  (with)  the  earth  "  yiXiTrS  Cr'tT^Ja.  Another  view  takei 
yitt.-'TN  aain  apposition  with  the  preceding  pronoun,  find  as  explanatory  of  it.  It  sounds  harsh  in  rendering,  bt-.i  u 
*on    vhat  favored  grammatically  by  the  fact  that  rs  ,  where  it  is  occasionally  to  be  rendered  with,  always  deiictes  th4 


jiiAP.  VI.  ^—vn.  9. 


J!)3 


•losest  find  most  essential  union,  and,  on  this  ^ound,  it  is  that  it  comes  to  denote  the  nearest  and  most  direct  ohject  of  th« 
TOi.l,_i.  will  destroy  them,  the  very  earth,"  as  the  means  oi  their  destruction.  Other  renderings  arc,  upon  ihe  earlh 
(nX  for  by),  with  reference  to  1  Kings  ix.  25;  Ps.  Ixvii.  2;  and  from  Ihe  earth  (rS  for  PXB),  2  Kings  xxiii.  35 ;  bul 
the  examples  cited  for  these  fail  to  bear  out  the  intei-pretatlon.  See  RosenmuUer.  It  may  be  offered  as  a  conjecture  entitled 
to  some  attention,  tliat  the  Hiphil  participle  PTIB'O  may  have  the  permissive  sense  which  sometimes  belongs  to  it  (sei 
Deut.  ii.  28i  Gen.  xxiv.  17;  xxv.  30;  Is.  Ixiii.  15  etal.;  Otassii  /"/li!.,  p.  836),  instead  of  the  causative,  and  then  it 
would  be  a  case  of  double  government :  "  And  lo  I  am  suffering  them  to  corrupt  the  earth  ;  "  in  w  hich  case  P  X  would 
»ave  its  usual  sense  of  the  direct  object,  and  there  would  be  no  need  of  the  sudden  change  in  P'^nUJB  fi-om  the  sense  ol 
tarrupllvq  to  that  n( destroying,  although  they  are  nearly  allied;  as  though  it  were  a  reason  for  the  interpos  tion  instead 
»f  a  tlueatf'ning  of  it.  Lo'l  am  letting  them  ruin  the  earth,  if  they  are  permitted  thus  to  have  their  way.  The  intoipre- 
tatiou.^  gi'uei  ally  are  against  this,  but  it  may  ho  grammatically  supported,  and  has  some  grounds  in  the  context  as  giving 
the  merciful  and  remedial  aspect  of  the  passage  the  predominance  over  the  retributive.  It  may  at  least  be  oflcred  as  a 
conjecture.  The  PTIBn  of  vcr.  1  seems  to  be  against  it,  but  even  that  may  be  rendered,  "  all  flesh  is  IMing  its  way 
become  corrupt  upon  earth." — T.  "L.  ■ 

[6  Ver.  14.— 1D5  ^1T  .  RentUred  gopher-wood.  The  word  occurs  but  once  in  the  Scriptures.  It  is,  however, 
etymologically  the  same  with  the  Dreek  icuiripio-iroi  (.cypress,  the  same  radical  consonants,  g  p  r— k  p  r),  and  may  also 
be  regarded  as  related  to  the  Latin  juni>crus  (g(n)  pr).  It  may  denote  any  resinous  wood  which  is  at  the  same  time  light 
•ndhrm.— T.L.J  ,  ,    ,     .     i,_ 

[«  Ver.  17.— bsaan  ;  used  only  of  the  Great  Deluge,  except  Ps.  xxix.  10,  where  it  comes  in  as  a  hyperbole  in  the 
description  of  a  great  storm  and  inundation.  LaULje,  Geseuius,  and  others,  derive  it  from  SS^ ,  to  which  they  give  the 
Bense  /luzit,  though  it  occurs  only  in  some  noun  derivatives,  the  Hiphil  sense  being  remotely  secondary.  The  sense  ol 
flowing,  however,  in  b3^  ,  if  it  has  it  at  all,  is  quite  different  from  the  conception  we  have  of  the  deluge.  It  is  the  flowing 
of  streams,  rivers,  rivulets,  as  seen  in  the  derivative  bz^  ,  Jlumen,  rivus.  Aben  Ezra  gives  us  the  views  of  the  older 
Jewish  grammarians.  One  class  of  these  make  il  fiom  t-:,  comparing  it  with  Is.  xxiv.  4,  }*~S<n  Plbl^!  '^;?'?  i 
"  in  mournms  and  desolate  is  the  earth,"— giving  to  b;3  the  sense  of  ruin  and  wasteness.  This  accoimts  for  the  dagesh 
in  a.  It  is  dagesh  compensative,  they  say,  for  the  smaftoiued  3,  orb^iaa  for  blSaa  ,  just  as  5130  (from  rSJ)  forl'laSB. 
It  is  certiiinly  much  easier,  etymologically,  to  account  for  it  in  this  way,  than  by  making  it  from  ba"',  which  would  rather 
give  the  form  baiTfl  .  Others  make  it  from  bba  confundit,  and  regard  it  as  equal  to  b^baT3  ,  the  dagesh  arising  from  the 
swallowing,  as  the  Jewish  grammarians  call  it,  of  the  flrst  b  following.  They  compare'  it,  in  its  full  foim,  to  b'bci? 
from  bbo ,  Is.  XXXV.  8,  or  blba'.:J ,  Ps.  Iviii.  9.  Either  of  these  conceptions  of  ruin,  desolation,  and  confusion,  suits  better 
with  the  idea  of  the  great  catastrophe  than  simply  that  of  flowing,  especially  regarded  as  the  flowing  of  a  river.  And 
then,  according  to  these  acute  authorities,  we  have  a  reason  for  the  addition  of  Z.']'C  ,  "the  mabbul  of  waters,"  which 
would  be  a  mere  tautology,  and,  in  this  case,  a  feeble  tautology,  if  the  word  simply  meant  flowing.  It  was  a  wasteness, 
a  ruin,  a  desolation,  a  confusion,  or  mingling  together  of  all  things  ( bib  a  ),  by  means  of  waters.  Hence  the  special 
descriptive  term  used  only  of  this  great  event,  and  intended  to  show  that  it  was  sui  generis,  so  that  it  comes  to  be  used 
like  a  proper  name. — T.  L.] 

('  Ver.  18.— P^"l2  .  Lange  makes  it  from  ri3 ,  a  root  not  found ;  and  the  metathesis  from  IPS  is  harsh  and 
unexampled.  The  Jewish  grammarians  and  lexicographers  make  it  from  nia  =  S13  ,  primary  sense,  to  c!i(,  referring 
to  the  severance  of  the  victim  in  sacrifice  on  the  making  of  a  covenant.  Sre  Ps.  1.  5,  nat  ^b?  "^P^na  ^n"}a,  "who 
have  made  (cut)  a  covenant  twith  me)  by  sacrifice."    Further  on  this  word  and  idea,  see  Exegetical  and  Notes. — T.  L.] 


THE  FLOOD.    PEELIMINART  EEMABK8. 

1.  T!ie  Literature. — See  Com.  on  Matthew,  p.  6. 
The  present  work,  p.  119.  Walch.  :  Bibl.  T/ifOi.,\u. 
D.  100.  Danz:  "UiiiversalIiexicon,"p. 918.  Winer, 
Real  Lexicon,  article,  Noah.  Herzog,  Real  Encij- 
dopedia, articie,  JS/'oah.  Kurtz;  "History  of  the  Old 
Testament,"!,  p.  81.    Knobel,  p.  81. — [Article,  Del- 

'Uqe,  KiTTo:  "  Bib.  Eucvc  "  vol.  i.  p.  542. — Article, 
Noah,  Smith's  "Bib.  Diet."  vol.  ii.,  p.  562.— T.  L.] 
The  Hebrew  name  of  the  Great  Flood  (bias) 
Luther  rendered  by  the  word  Sin-fltd,  or  Sindjiut. 
The  latest  edition  of  the  German  Bible  contains  still 
this  designation.  Through  a  misunderstanding  of  the 
expression  it  became  afterwards  Swidjiut.  Pischon 
in  the  "  Theological  Studies  and  Criticisms,"  1 8:14,  III. 
Delitzsch,  p.  628.  In  old  German  the  word  sin  is 
found  Only  at  the  beginning  of  compounds  :  it  has 
the  meaning  ever,  everywhere,  complete.  For  exam- 
ple, sin-griXn  means  ever-green. 

2.  The  Stories  of  the  Flood.  No  fact  of  Sacred 
History  reflects  itself  In  a  more  universal  and  mani- 
fold manner  throughout  the  heathen  legendary  woild 
than  the  Noachic  flood.  Compare  here  the  copious 
account  of  Li  ckes  :  "  The  Traditions  of  the  Human 
Race,"  p  170 ;  also  Knobel,  p.  75  ;  Delitzsch,  p. 
242  It  J  especially  interesting  to  study  how  the 
difterent  nations  have  heathenized,  mythologized.,  in 
other  words,  nationalized  or  localized  the  sacred  and 
aiiivei'sal   traditioa   (since   by  the   very   nature   of 


heathenism  the  patriarch  of  the  flood  belongs  to 
particular  nations  who  received  the  account  from 
him,  and  who  also  regarded  him  as  their  national 
middle  point),  and  how  they  have  confounded  it 
witli  the  story  of  Paradise,  or  of  the  creative  days. 
From  this  comes  the  varied  deification  of  this  flood- 
patriarch.  Delitzsch  distinguishes,  1.  the  West  .isia- 
tic  stories  of  the  flood.  The  Babylonian  flood  of 
Xisuthrus :  "  the  last  of  the  ten  antediluvian  chiefs, 
as  given  by  Berosus  and  Abydeniis,  and  the  Ph(Eni- 
cian  story  of  the  victory  of  Pontus  over  Demarus, 
the  earth  sphere,  as  given  by  Sauchoniatlion." 
With  the  Babylonian  story  of  the  flood  lie  compares 
the  narrative  of  the  flood  as  given  in  the  first  of  the 
Sibylline  books,  which,  in  its  ground  features,  has 
some  resemblance  to  the  bibUcal.  Next  "  the  Phry- 
gian story  of  King  ^hwaKos  or  NacfaKiis  (that  ia, 
Enoch)  in  Iconium,  who,  when  over  three  hundred 
years  old,  announced  the  flood,  and  prayed  with 
lamentation  for  his  people ;  with  which  are  connected 
coins  of  Apamea  of  the  times  of  Septimius  Severus, 
Macrinus,  and  Phihp,  representing  a  floating  ark 
and  bearing  the  partial  inscription,  Nfi."  So  also 
the  Armenian,  which,  as  might  be  expected,  agrees 
in  its  locaUty  with  the  biblical  (Nicol.  Damascen., 
Strabo).  Then  a  Syrian  legend  of  which  Luciab 
makes  mention  {De  Syra  Dea,  ch.  13).  2.  Ea»l 
Asiatic  stories  of  the  flood.  The  Persian,  the  Chi- 
nese ;  the  Indian  of  Menu,  to  whom  Vislinu,  taking 
the  form  )f  a  fish,  announces  the  flood,  and  wbo8« 


294 


GENESIS,  OR  THE   FIRST   BOOK  OF  MOSES. 


sUip,  dr:iwu  by  this  fish,  buds  upon  Himarat.  It 
presents  itselt  to  us  in  many  forms.  Tlie  oldest, 
yet  tlie  latest  known  to  us,  is  the  story  in  yatapatlia- 
Brahmana(  Weber,  "Indian  Studies,"  J850).  Next  to 
that  is  the  story  in  Mahabharata  (Hupp,  "Diluvium," 
1829),  and  in  the  Purana ;  its  latest  form  is  present- 
*i  in  the  Bhagavata-Purana  (ed.  Bournont.  1827), 
which,  according  to  Wilson,  does  not  go  back  of  the 
twelfth  century  after  Christ.  (In  respect  to  all  these 
forms  of  the  story,  see  Felix  Nave  :  La  Tradition 
Ivdieane  du  Delur/e,  Paris,  1851.)  3.  Grecian  sto- 
ries of  the  flood.  "  In  the  first  place  the  story  of 
Ogyges  (Plato,  in  the  TinuBus,)*  and  the  more  en- 
larged account  of  Deucalion  and  Pyrrha  (fiist  in 
Pindar,  then  by  ApoUodorus,  brought  nearer  to  the 
biblical  account,  also  given  by  Plutarch,  Lucian, 
and  Ovid.-I- — both,  in  their  ground  features,  stories 
of  one  and  the  same  flood,  but  wholly  Hellenized." 
4.  The  stories  of  the  people  who  were  outside  the 
commerce  or  intercourse  of  the  Old  World.  The  Cel- 
tic story  of  Dwyvan  and  Dwyvach,  who,  in  the  flood 
that  arose  from  the  outbreaking  of  the  sea  of  Llion, 
and  which  swallowed  up  all  men,  made  their  escape 
in  a  bare  boat  (without  sails),  and  again  peopled 
Britain.  More  remote  still,  the  flood-stories  of  the 
Mexicans,  of  the  island  inhabitants  of  Cuba,  of  the 
Peruvian.^;,  of  the  races  on  the  upper  Orinoco,  of 
the  Tahitians,  and  other  insular  peoples  of  the  So- 
ciety Islands  Archipelago.  To  make  an  arrangement 
according  to  the  facts  narrated,  we  may  distinguish, 
1.  Stories  of  the  flood  which  identify  it  with  the  cre- 
ative catastrophes,  namely :  the  Germanic  story  of 
the  blood  of  the  slain  Ymer,  which  deluged  the  earth, 
and  destroyed  the  oldest  giant  race.  The  Persian 
Btory  ol'  the  rain  of  Zistar,  which  flooded  the  earth, 
and  caused  the  death  of  the  beasts  of  Ahriman.  The 
Chinese  story  of  Riuhoa  (Llcken,  p.  193 ;  see  on 
the  other  hand  Bdnskn,  vol.  ii.  p.  61).  2.  Stories 
of  the  flood  in  which  the  Bible  flood  is  specifically 
and  distinctly  reflected,  such  as  the  Babylonian,  the 
Phrygian,  the  Indian,  the  Chinese  story  of  Jao,  the 
Celtic  stories  (Licken,  p.  204).  3.  Stories  of  the 
flood  which  seem  to  connect  or  to  confound  it  with 
the  deluge  accounts  of  later  floods.  The  stories  of 
the  Egyptians  and  the  Greeks  (Licken,  pp.  209, 196). 

[♦  For  a  more  direct  and  significant  mention  by  Plato  of 
the  flood,  see  the  Dialogue,  De  Lfgibus,  lib.  iii.  p.  677,  A.  B., 
where  he  suppo.sns  that  there  may  have  bct'ii  many  such 
eata^lrophc(.  in  the  Lmmen^e  past  time,  but  spraks  siireially 
of  one  as  well  known— TauTTj;'  ttj^  rtf  KATAKAVSMfl  noTe 
yevQiJifvrjv.  Alter  which  he  speculates  upon  the  condition 
of  those  who  may  have  escaped,  and  then-  subsequent  cul- 
ture.—T.  L.] 

[t  The  description  of  Ovid  (although  he  takes  the  Greek 
names)  is  nearer  to  the  Scripture  account  than  that  of  Pin- 
dar or  ApoUodorus,  and  it  may  be  inien-ed  that  he  had  ac- 
cess to  oilier  tnuiitioual  sources,  Hebrew  perhaps,  or  Syrian. 
The  moral  ground  in  him  is  more  promincnl  ;  and  the 
"nghleou)'  man"  who  "  tound  grace"  is  brought  out  with 
•  clearer  emphasis — 

Soil  lllo  mi^llor  qatsquam,  oec  kniRiitlor  MqBi 
VIr  full,  nut  IIU  luctuentlor  ulla  Deoram. 

Eie  manner,  too,  of  describing  the  subsidence  of  the  waters, 
and  the  beenming  visible  of  the  mountains,  is  strikingly  like 
that  of  the  .Scriptures,  and  makes  it  not  extravagant  to  sup- 
pose that  he  may  have  had  some  knowledge  of  tho  Hebrew 
■oootmt,  and  its  graphic  language,  C""inn  ^ITJtl  *X^I  . 

FltimlnK  Huhnl'lunt;  cnllea  exlre  vvVntur ; 

Hurclt  liuniiiH;  crL-Hriinl  liicii  ilf.'cri^aci-iiMliilH  unillB; 

PuNl'iuo  'lloin  loiiKarii  nudala  rarumijia  jnontium. 

•*A11  the  hiKh  hills  under  the  whole  heaven  were  coTet«d." 
The  IjJitin  jioet  givr-s  the  same  optical  appearance,  though  in 
iliferent  language ; 

•Inni'iiic  tniirij  «t  icIluH  nullum  (lUcrlnioii  tinhctinnt ; 
Omulk  pulitiu  «r»ut',  Ueeraut  quuque  litura  puiito.  — T.  I..] 


In  the  submersion  of  the  island  Atlantic,  as  given  ii 
Plato's  Timaiis,  there  seems  t(v  be  ref.ec'cd  likewise 
the  tradition  of  the  lost  Paradise.  !ii  respect  to  the 
facts  that  lie  at  the  foundation  of  the  lattev  stories 
compare  the  pamphlet  of  Unger,  entitled  "  Thi 
Sunken  Island  of  Atlantis."  Vienna,  I8611.  The 
fundamental  view  here  indicates  revolutions  of  thi. 
earth,  upheavings  and  depressions  of  its  surface, 
whose  effect  is  also  of  importance  in  the  history  & 
the  Bible  deluge.  4.  Stories  of  floods  in  which  tiie 
Bible  flood  forms  the  central  point,  towards  which 
all  trailitions  and  legends  of  eaily  terrestrial  catas 
trophes  flow  together,  and  in  which  the  original 
tradition  cannot  always  be  separated  from  later 
modification  through  Christian  and  Mohammedan 
elements.  Interior  African  and  American,  or  insular 
flood  stories.  It  is  well  worthy  of  remark,  that  th» 
ethical  interpretation  of  the  flood,  according  to  wlii^h 
it  comes  as  a  judgment  upon  a  condemned  human 
race,  everywhere  prominently  appears  in  the  storie» 
of  the  deluge.  The  purest  copy  of  our  Bible  history 
is  given  in  the  Chaldaic  narrative  of  Berosus,  the 
ancient  priest  of  Bel,  about  260  years  before  Chri.«>. 
Xisuthrus,  the  last  of  the  ten  primitive  kings,  lieleld 
ill  a  dream  the  appearance  of  Cronos  (in  (IreeV  the 
same  as  Bel  or  Baal),  who  announced  to  him,  that 
on  the  15th  day  of  the  month  Diisio,  men  would  be 
destroyed  by  a  flood.  It  was  commanded  him  to 
write  down  all  the  sciences  and  inventions  of  man- 
kind, and  to  conceal  the  writings  in  Syparis,  the  city 
ol  the  Sun  ;  thereupon  he  was  to  build  a  ship,  and 
to  embark  on  the  same  with  all  his  companions,  kin- 
dred, and  nearest  friends;  he  was  to  put  in  it  pro- 
visions and  drink,  and  to  take  with  him  the  animals, 
the  birds,  as  well  as  the  quadrupeds.  If  any  one 
should  ask  him  whereto  he  was  bound,  he  was  to 
answer:  To  the  gods;  to  implore  good  for  men. 
Eo  obeyed,  and  made  an  ark  five  stadia  in  length, 
and  two  in  breadth,  put  together  what  was  command- 
ed, and  embarked  with  wife,  children,  and  kindri'd. 
As  the  flood  subsided,  Xisuthrus  let  fly  a  bird,  which, 
when  it  neither  found  nourishment  nor  place  to 
light,  returned  back  into  the  ark.  After  some  days 
he  let  fly  another  bird  ;  this  came  back  with  slime 
upon  its  fool.  The  third  bird  sent  forth  never  re- 
turned. Then  Xisuthrus  perceived  that  land  was 
becoming  visible,  and  after  that  he  had  broken  an 
opening  in  the  ship,  he  sees  it  driven  upon  a  mount- 
ain, whence  he  descends  with  wife,  daughter,  and 
pilot,  and  when  he  had  saluted  the  earth,  /milt  an 
altar,  and  offered  sacrijice  to  the  gods,  he  disappeared. 
Those  who  were  left  in  the  ship,  when  they  saw  that 
Xisuthrus  did  not  return,  went  forth  to  seek  him,  and 
called  him  by  name.  Xisuthrus  was  seen  no  more, 
but  a  voice  sounded  from  the  air,  bidding  them  to 
fear  god,  and  telling  them  that  on  account  of  hia 
piety  he  had  been  taken  away  to  dwell  with  the  gods ; 
and  that  the  same  honor  was  given  to  his  wife, 
daughter,  and  pilot.  (This  disappearance  has  rela- 
tion to  his  deification,  or  probably  to  his  translation 
among  the  st;irs,  where  the  forms  of  the  waterman, 
the  young  woman,  and  the  carrier  (the  wagoner)  still 
present  themselves  to  us).  They  were  comtnainled 
to  return  back  to  Babylon,  where  it  wa.s  appointed  to 
them  to  take  the  writings  from  Syparis,  and  impart 
the  knowledge  they  contained  to  men.  The  country 
where  they  found  themselves  was  Armenia.  In  re- 
spect to  the  ship,  which  had  landed  in  Armenia. 
Berosus  adds  that  there  was  still  a  portion  of  it  ou 
the  mountains  of  Kordyiier  (or  the  Kurdistan  mount* 
ains)  in  Armenia,  from  which  some  persons  cut  off 


CHAP.  VI.  9— vn.  9. 


pieces,  took  them  to  their  houses,  and  useJ  them  as 
amulets  (according  to  LUcken).  Amid  all  the  simi- 
larity which  this  story  presents  to  the  Bible  history, 
there  is  no  mistaking  the  mythological  coloring ;  for 
example,  in  the  huge  size  of  the  ark.  Just  iis  little 
do  we  fail  to  hear  the  echo  of  the  history  of  Enoch. 
3.  The  Fad  of  llie  Flood— The  narr.itive  of  the 
flood,  like  the  history  of  Paradise,  has  in  a  special 
measure  the  character  of  all  the  Bible  histories — that 
18,  it  is  at  the  same  time  fact  and  symbol ;  and  it  is 
the  symbohcal  significance  of  this  history  that  has 
formed  the  significant  expression  of  the  fact.  In  re- 
gard to  the  fact  itself,  the  view  is  rendered  in  a  high 
degree  difficult  by  reason  of  the  mingling  with  it  of 
the  following  representations,  resting  solely  on  the 
literal  interpretation  :  1.  the  supposition  that  the 
history  narrates  not  merely  the  extermination  of  tlie 
first  human  race,  and,  therefore,  the  overflowing  of 
the  earth  according  to  the  geographical  extension 
of  that  race,  but  an  absolute  uni*  ersal  submersion 
of  the  whole  earth  itself;  2.  the  idea  that  the  terres- 
trial relations  were  the  same  at  that  time  that  they 
are  now,  that  the  mountain  elevations  were  com- 
pleted, and  that  the  mountain  Ararat  was  just  as  high 
as  at  the  present  time ;  3.  that  the  branching  of  the 
animal  species  had  become  as  great  at  that  day  as  it 
is  now :  add  to  these  a  4th,  the  ignoring  of  every 
symbolical  imprint  in  the  representation.  As  to  what 
concerns  the  first  two  points,  it  is  argued  by  Ebrard, 
for  example  ("  Belief  in  the  Holy  Scriptures,"  p.  73), 
that  .\rarat  was  16,000  feet  high.  The  waters  stand 
fifteen  cubits  above  Ararat;  consequently  must  the 
whole  earth  have  been  covered,  though  it  may  still 
remain  a  question  whether  single  peaks,  lilie  the 
Dhawalagiri,  might  not  have  projected  above  the 
water-surface  (in  a  literal  construction  of  the  text, 
however,  such  a  doubt  caimot  remain),  since  a  bank- 
ing limitation  of  so  high  a  flood  would  be  inconceiv- 
able. This  conclusion  depends  upon  a  supposition 
wholly  uncertain,  namely,  that  the  peak  of  Ararat 
was  in  that  day  16,000  feet  high.  In  regard  to  the 
first  point,  the  remark  of  Niigelsbach  (Art.  "  Xoah," 
Hkrzog's  Real-Enci/clopedie)  coincides  wholly  with 
the  view  X)f  Delitzsch,  namely,  that  the  theologic:il 
interest  does  not  demand  the  universality  of  the  flood 
in  itself,  but  only  the  universality  of  the  judgment 
that  was  executed  by  it.  In  respect  to  the  second 
point,  it  is  to  be  remarked,  that  the  mountain  forma- 
tions of  the  earth  had  been,  indeed,  begun  in  the 
creative  period,  but  were  not  yet  fully  completed. 
The  history  of  the  deluge  is,  without  doubt,  the  his- 
tory of  a  catastrophe  in  which  the  terrain  of  the  earth 
experienced  important  modifications  through  the  co- 
operation of  fire.  The  deep  sinking  of  the  land  in 
the  neighborhood  of  the  Armenian  paradisaical  re- 
gion, which  is  denoted  by  the  Caspian  Sea,  might  alone 
have  brought  on  a  deluge  catastrophe  analogous  to 
that  which  must  have  had  a  connection  with  the  ruin 
of  the  legendary  island  of  Atlantis.  In  respect  to  the 
third  representation,  the  Darwin  theory  of  the  pro- 
gressive origin  of  races,  though  in  itself  untenable, 
does  nevertheless  contain  an  indication  of  the  truth 
that  the  countless  unfolding  of  organic  memberships 
in  the  animal  life  goes  back  to  great  individual  anti- 
types, as  science  theoretically  sets  forth.  For  each 
species,  perhaps,  there  may  have  been  a  ground  type 
iu  the  ark,  out  of  which  all  varieties  of  the  same 
have  proceeded.  In  respect  to  the  fourth  false  repre- 
sentation, which  confounds  the  style  of  the  Holy 
History  with  the  notarial  expression  of  a  worldly 
pragmatism,  we  refer  to  the  Introduction. 


On  the  side  of  the  mythologizing  of  the  lelugl 
history  there  are  similar  untenable  representation! 
that  call  for  remark.  1.  The  apprehension  in  respec< 
to  the  pos.sibility  of  building  the  ark.  It  is  histori 
cally  established  that,  at  all  times,  a  necessity  fun 
damentally  perceived,  has,  under  the  guidance  of 
Ood,  brought  to  discovery  the  helps  required  for  th« 
accomplishment.  Necessity  learns  to  pray,  learns  to 
build.  •!.  The  difficulty  of  assembling  such  a  multi- 
tude of  beasts  in  the  ark.  In  reply  to  this,  allusion 
has  been  made  to  the  instinct  of  animals,  which,  in  ■ 
presentiment  of  natural  catastrophe,  seek  an  asylum, 
sometimes,  almost  in  violation  of  their  natural  hab- 
its. Birds,  in  a  storm,  fly  to  the  ships ;  wolves  coma 
into  the  villages,  etc.  3.  The  difficulty  of  the  animal 
provisioning.  Answer:  This  would  be  of  least  weight 
in  respect  to  animals  like  those  of  the  marmot  and 
badger  species,  whose  winter  torpor  in  the  easiest 
manner  keeps  them  through  the  wintry  storm-period. 
But  the  deluge,  in  like  manner,  supposes,  in  the 
main,  a  slumbering,  dead-like  transition  from  the 
old  existence  into  the  new.  Darkness,  the  roaring 
and  rocking  of  the  waters  in  so  peculiar  a  manner, 
must  bring  on  a  benumbing  torpor,  and,  in  the  case 
of  many  animals,  a  winter  sleep,  whereby  the  feed- 
ing would  be  rendered  unnecessary.  The  ground 
ideas  of  the  deluge  history  are  as  high  above  tha 
popular  representations  on  the  right,  as  they  are  be- 
yond the  scholastic  thinking  on  the  left.  They  may 
be  regarded  as  something  like  the  following:  1.  At 
the  moment  when  the  first  human  race,  through  the 
commingling  of  an  angel-like  elevation  of  the  Sethic 
line  with  the  demonic  corruption  of  the  Cainitic,  is 
ripe  for  judgment,  there  is  a  corresponding  catas- 
trophe, having  its  ground  in  the  earth's  develop- 
ment, forming  an  echo  to  the  creation  catastrophes, 
and,  at  the  same  time,  imposed  by  God  as  a  judgment 
doom  upon  that  human  corruption.  2.  The  pro- 
phetic spirit  of  a  pious  patriarch,  in  whom  there  is 
concentrated  the  heart  of  the  old  world's  piety,  takes 
into  its  belief  not  only  the  revelation  of  the  impend- 
ing judgment,  but  also  the  deliverance  which  out  of 
that  juilgment  is  to  go  forth  for  this  world  itself  as 
represented  in  his  person,  and  in  his  family,  whUst  it 
denotes  thereby  the  progress  of  faith  in  revelation, 
from  the  assurance  of  salviition  in  the  other  world 
(which  Enoch  already  hud),  to  the  confidence  of  sal- 
vation in  this.  3.  The  inspiring  of  necessity  teaches 
him,  under  the  divine  guidance,  to  build  an  ark, 
which,  in  its  commencement,  is  to  be  a  preaching  of 
repentance  to  the  cotemporuries  of  the  builder,  but 
which,  in  its  completion,  is  distinguished  neither  by 
oar  nor  lielm,  but  oidy  by  its  gre;it  spaciousness  and 
water-tight  construction.  4.  In  this  use  of  the  ark, 
as  a  common  asylum,  the  instincts  of  the  beasts  act 
in  harmony  with  the  prophetic  presentiment  of  chosen 
men,  whilst  the  rest  follows  through  God's  care  and 
a  peculiar  success.  5.  The  history  of  the  flood  is  av 
£iro£  Ae-yrinci/oc  in  the  world's  history,  analogous  to 
the  creation  of  Adam,  the  birth  and  history  of  Christ, 
and  the  future  history  of  the  world's  end.  Even 
BuNSE-s  (ii.  p.  63)  affirms,  in  general,  the  historical- 
ness  of  the  biblical  tradition. 

Therefore  is  this  unparalleled  fact  in  the  highest 
degree  symbolic  or  ideal,  whilst  it  is,  at  the  same 
time,  a  tvpical  prophecy.  1.  It  is  a  prophecy  of  the 
deliverance  of  Israel  as  the  people  of  God  in  tha 
passage  through  the  Red  Sea ;  2.  a  prophecy  of  th* 
deliverance  of  the  Christian  church  from  the  corrup- 
tion of  the  world,  through  the  washi  ag  of  baptism 
(1  Pet.  iii.  21);  3.  a  prophecy  jf  the  deliverance  of 


796 


GENESIS,  OR  THE   FIRST   BOOK   OF  MOSES. 


the  congregation  of  Christ,  at  the  world's  end,  out 
of  the  tire-flood  of  the  world  i  judgment.  The  ark 
is  especially  reflected  in  tlia  ark  of  Moses,  in  the 
ark  of  the  covenant  which  w  's  carried  througii  the 
Jordan,  in  the  houseliold  of  tlie  cburcli,  and  in  She 
congregation  of  faith  at  the  end  of  tlie  world.  Kno- 
bel  thinks  that  in  llie  narration  before  us  there  is 
to  be  recognized  an  Eltihistic  foundation  w'hich  the 
Jehovlst  must  have  elaborated,  not  without  a  con- 
tradiction of  its  fundamental  ground.  Thus  the  de- 
BCription  of  the  cornipiion,  in  ch.  vi.  11,  12,  he 
says,  doe-T  not  agree  with  the  Jehovist,  who  repre- 
sents the  wiokedness  in  human  life  as  having  com- 
menced at  a  much  earlier  day.  As  though  the  origin 
of  evil  and  an  incurable  corruption  were  not  two 
distinct  grades  !  So,  according  to  the  Jehovist,  it  is 
(as  Knobel  would  have  it)  that  the  human  life-period 
after  the  flood  sinks  down  to  one  bimdred  and  twenty 
years — an  idea  that  rests  upon  a  felse  interpreta- 
tion. Moreover,  it  would  seem  not  to  agree  with  the 
ground-scripture,  that  of  many  kinds  of  beasts  Noah 
took  more  than  a  pair  (ch.  vii.  2,  3,  8).  Knobel 
supposes,  therefore,  that  the  special  enlargement 
was  a  contradiction  to  tlie  more  general  appoint- 
ment. In  regard  to  the  fact  itself,  says  Knobel : 
Unanswerable  are  the  questions,  how  Noah  came  to 
expect  the  great  flood,  and  was  led  to  the  building 
of  the  ark.  So  also  would  it  be  incapable  of  an 
answer,  how  at  any  time  one  could  attain  to  a  pro- 
phetic prevision.  The  question  he  regards  as  still 
more  difficult  to  answer:  "How  he  was  enabled  to 
produce  such  a  structure," — that  is,  such  a  great 
quadrangular  box.  Further  :  "  How  he  got  the 
beasts  in  his  power?"  Experience  shows,  that  in 
extraordinary  cata.«trophes  of  nature,  the  wildest 
animals  take  refuge  with  men.  Lastly :  "  How  could 
they  all,  together  with  the  necessary  provisioning 
for  a  whole  year,  Hnd  room  in  tlie  ark  'i "  This 
point  carries  us  back  to  a  primitive  time,  when,  as 
yet,  the  species  were  comparatively  less  divided,  and 
to  a  stormy  death  of  nature,  which  intensified  to  its 
most  extreme  degree  the  phenomenon  of  the  winter's 
sleep;  to  say  nothing  of  the  point,  that  to  the  sym- 
bolical expression  there  is  needed  only  the  general 
fact  of  the  savuig  of  the  animal  world,  along  with 
man,  by  means  of  the  ark.  When  Ebrard  admits 
that  possibly  tile  highest  mountain-peaks  may  have 
projected  above  the  surface  of  the  waters  of  the  del- 
uge, it  would  allow  the  consequence  of  an  Alpine 
fauna  existing  outside  of  the  ark.  The  point  mainly 
in  view  is  the  destruction  of  the  human  race,  and  the 
saving  of  the  Noachian  family,  in  the  deluge.  Not- 
withstanding his  objections,  Knobel  supposes  an 
actual  ground  of  fact  in  the  narration,  even  as  an 
alter-piece  lo  the  great  earth  revolutions  of  the  crea- 
tive period  (p.  78).  This  la.st  point  of  view  carrier 
us  beyond  the  supposition  ol'  mere  partial  historical 
inundations.  A  concussion  of  the  earth  permits  the 
conclusion  that  a.  displacement  occurred  in  its  conti- 
nental lelations,  whence  there  might  have  arisen  a 
deluge  of  a  very  wide  character,  without  our  having 
to  a.s.'jume  a  corresponding  inundation  of  the  whole 
earth's  surface.  Stormy  deludes  do  not  oliey  the 
law  of  standing  waters.  Such  a  deluge  might  have 
passed  over  the  whole  inhabited  part  of  the  earth, 
without  making  alike  height  of  water  as  standing 
over  the  whole  sphere. 

"  The  ground.","  remarks  Delitzsch,  "  on  w  liiih 
Ihe  Thora  (ilie  rentaicnch)  dwells  so  emiihatically 
upon  the  Heioil,  consist  in  their  signiflcancy  for  the 
hiHtory  of  God's  kingdom  in  general,  and  the  history 


of  the  Old  Testament  theocracy  in  particular.  Th« 
flood  is  an  act  of  deepest  significance,  whether  re 
garded  as  one  of  judgment  or  of  salvation.  It  is  a 
common  judgment,  making  an  incision  in  history  so 
deep  and  so  wide,  of  sudi  force  and  imiversality 
that  nothing  can  be  compared  with  it  but  the  final 
judgment  at  the  extreme  limit  of  this  «  orld's  history. 
But  the  act  of  judgment  is,  at  the  same  time,  an  act 
of  salvation.  The  sin-deluge  is,  at  tlie  same  time,  a 
grace-deluge,*  and  so  far  a  type  of  holy  baptism 
(1  Pet.  iii.  21),  and  of  life  rising  out  of  death; 
therefore  it  is,  that  old  ecclesiastical  art  was  so  fond 
of  distinguishing  chapels  of  burial  by  a  representa- 
tion of  it.  The  destruction  has  in  view  the  preserva 
tion,  the  drowning  has  in  view  the  purification,  the 
death  of  the  human  race  has  in  view  the  new  birth  ; 
the  old  corrupted  earth  is  buried  in  the  flood  of 
water,  that  out  of  this  grave  there  may  emerge  a  new 
world.  In  this  way  Ararat  points  to  Sinai.  The 
covenant  of  Elohim,  which  God  then  made  with  the 
saved  holy  seed,  and  with  the  universal  nature,  points 
to  the  covenant  of  Jehovah." 

4.  The  Geological  Effects  of  the  Dehtge. — In 
earlier  times,  the  traces  of  earth  revolutions  that 
took  place  in  the  creative  days  (for  example,  the 
mountain  formations,  the  shells  on  the  highest  hills, 
and  similar  phenomena)  were  brought  forth  as  proofs 
of  the  flood.  Such  a  mode  of  reasoning  must  now 
be  laid  aside  by  those  who  would  reconcile  revela- 
tion with  science.  Neither  can  the  assumption  be 
proved,  that  it  rained  for  the  first  time  in  the  flood, 
and  that,  with  the  change  in  the  atmosphere,  human 
life  suddenly  sunk  in  its  duration,  nor  the  supposi- 
tion that  at  that  time  a  sudden  tran^fornlation  took 
place  in  the  animal  world,  or  that  new  animals  were 
originated.  The  following  suppo^ition.s,  however, 
may  be  regarded  as  more  or  less  safely  entertained: 
1.  As  the  great  flood  denoted  an  epoch  in  the  life  of 
humanity,  so  also  must  it  have  done  in  the  life  of  the 
earth;  and  through  this  epoch  the  giant-like  in  the 
human  imtural  powers  seems  to  have  been  moder- 
ated, whilst,  on  the  contrary,  the  development  in  the 
earth's  life  becomes  more  conformable  to  law.  2.  The 
historical  indications  and  signs  of  great  changes  in 
the  earth's  surface,  such  as  volcanic  mountain  forma- 
tions, surface  transformations  (Caspian  Sea,  and  island 
Atlantis,  for  exanijile),  may  be  coiinecied,  in  some 
special  mea.sure,  with  the  catastrophe  of  the  flood. 
3.  The  flood  in  itself  may,  perhaps,  have  been  par 
tial  (see  F.  Pf'AKF,  "  The  Creative  History,"  p.  646), 
but  the  earth-crisis,  on  which  it  was  conditioned, 
must  have  been  universal.  With  the  opening  of 
the  fountains  of  the  deep  stands  the  opening  of  the 
windows  of  heaven  in  polar  contrast.  An  exlraor- 
tlinary  rain-storm  and  full  of  water  over  the  Noachian 
earth-circle,  was  probably  conditioned  by  an  extra- 
ordinary evaporation  in  other  regions  of  the  globe. 
This  must  have  been  followed  by  an  extraordinary 
congelation  on  the  same  side.  Does  the  "  ice-period," 
the  ]ieriod  of  the  wandering  boulders,  stand  in  any 
relation  to  this?  As  an  earth-crisis,  the  flood  wa» 
prolKibly  uni  versa.'. 


EXEGETICAL  AND  CRITICA.i.. 

1.  Nanh  and  hin  Ifouxe,  in  contrast  with  the  Con 
teiiiporaries  of  Noah  (eh.  vi.  9-11).     The  history  thai 

{•  I^uniio  tolls  usCsce  p.  293).  that  Siittrljluf  'iid  not  onffln- 
ftlly  mciiii  in  (ionnan  a  sin-dt'tu{ft',  but  tlicrc-  iti  no  other  rea* 
deiini,'  that  will  preserve  liis  iiitLiided  contrast. — T.  Ii. ! 


3HAP.    VI.    9— VII.  ». 


291 


follows  18  distiuguighed  by  the  name  Tholedoth,  or 
Generations  of  Noah.  For  Noah  is  not  ouly  the  lust 
of  the  Sethic  patriarchs,  as  the  end  of  the  antedilu- 
vian period  ;  lie  is,  moreover,  the  first  of  the  new, 
through  the  patriarchal  line  that  goes  on  in  81iem, 
and,  in  this  representation,  is  he  also  a  type  of  the 
future  Christ,  the  finisher  of  the  old,  the  author  of 
the  new,  worhi.  In  a  typical  sense,  Noah  is  the 
second  ancestor  of  the  Liumau  race,  as  Christ,  the 
Man  from  Heaven,  is  such  in  a  real  sense  (1  Cor.  xv.). 
As  a  continuer  of  tlie  old  time,  >'oah  is  virtually  a 
repetition  of  Adam  ;  as  a  beginne  of  the  new  time, 
he  is  a  type  of  Christ.  He  was  a  righteous  man. 
According  to  Knubel,  the  autlinr  (of  this  account  of 
the  flood)  knew  nothing  of  any  fall  of  Adam.  One 
might  deduce  a  hke  conclusion  from  Luke  in  his  ac- 
count of  Zachaiias  and  Elisabeth  (ch.  i.  6).  But 
evidently  the  righteousness  here  meant  is  that  which 
represents  him  as  justified  in  view  of  the  judgment 
of  the  flood,  by  reason  of  liis  faith  (Heb.  xi.  1). 
Therefore  was  the  explanation  added :  he  was  D^'?n  . 
guiltless,  perfect,  blameless  among  his  cotempora- 
ries  who  perished  in  the  judgment.  The  ground  of 
this  was:  he  walked  with  God  as  Enoch  did.  That 
he  begat  three  sons,  Shem,  Ham,  and  Japheth,  is  here 
again  related,  as  in  ch.  v.  32,  because  in  them  the 
continuance  of  a  new  race  is  secured ;  with  Noah, 
therefore,  must  his  family  also  be  saved.  But,  more- 
over, to  Noah,  and  his  house,  there  is  formed  a  con- 
trast in  the  race  of  his  time,  and  in  the  old  form  of 
the  earth  that  had  been  corrupted  by  it. — Ver.  5.  To 
represent  the  wickedness  of  man,  our  text  goes  fur- 
ther, and  expresses  the  incurable  perdition  of  the  old 
earth  itself,  as  having  been  produced  by  it.  It  was 
utterly  corrupt,  in  that  it  was  filled  with  wickedness, 
acts  of  violence,  and  pride.  But  it  was  corrupt  be- 
fore the  eye  of  God  in  its  most  manifest  form,  so 
that  its  judgment  was  imperatively  demanded. — 
And  God  looked  upon  the  earth,  and  lo. — De- 
litzsch  correctly  points  out  the  contrast  of  these 
words  to  ch.  i.  31.  "Everything  stood  in  sharpest 
contradiction  with  that  good  state  which  God  the 
creator  had  established."  God's  looking  (or  seeing) 
denotes  a  final  sentence.  The  earth  was  incurably 
corrupt  because  all  flesh  had  corrupted  its  way,  that 
is,  its  normal  way  of  life,  upon  the  corrupted  earth. 
Herein  lies  the  indication,  that  as  men  grew  wild  and 
savage,  the  animal  world  also  threatened  to  become 
wild.  If,  however,  we  suppose,  with  Delitzsch,  an 
universal  corruption  of  the  animal  world,  whence 
could  Noah  have  taken  the  good  specimens  for  his 
ark  V  Moreover,  it  caimot  be  concluded,  fiom  ch.  ix. 
4,  that  men,  in  their  greediness  for  flesh,  cut  out 
pieces  from  the  yet  living  animal.  According  to 
Knobel,  the  text  denotes  the  beasts,  inasmuch  as 
thev  originally  lived  upon  vegetables,  but  now  had 
partly  degenerated  into  flesh-eaters.  This,  however, 
would  be  all  the  same  as  introducing  a  representa- 
tion into  the  text,  just  as  DeUtzsch  maintains,  that 
the  eating  of  flesh  had  not  yet  been  permitted.  Keil 
understands  the  words  in  question  as  referring  gen- 
erally to  men  only.  Thereby,  however,  there  is 
loosened  that  organic  connection  of  man,  beast,  and 
earth,  on  which  the  text  lays  stress.  More  correct 
is  the  emphasis  he  lays  on  the  words  "  all  flesh : " 
humanity  had  become  flesh  (ver.  3). 

2.  The  Announcement  of  the  Judgmeni^  and  the 
Directinn  for  the  Building  of  the  Ark  (vers.  13-22). 
— And  God  said  to  Noah. — The  revelation  of  the 
divine  disjileusurc  with  the  human  race,  which  ap- 
pears first,  ver.  3,  as  a  conditional  and  veiled  threat- 


ening of  Judgment  with  the  granting  of  a  space  foi 
repentance,  ami  which,  in  its  second  utterance,  has 
already  become  a  resolution  to  destroy  the  buniao 
race  (ver.  7),  becomes  here  an  absolute  announce- 
ment of  approaching  doom.  There  had,  perhaps, 
been  previous  revelations,  in  the  form  of  a  pT-eachiug 
of  repentance,  made  by  other  patriarchs  (such  aa 
Methuselah  and  Lameeh),  as  they,  one  after  the 
other,  left  the  world.  These  had  been  gradually  ex- 
tended in  time;  but  now  are  they  all  concentrated 
in  the  one  revelation  made  to  Noah.  With  this 
there  was,  at  the  same  time,  connected  the  promise 
that  Noah  and  his  family  should  be  saved.  As 
God's  acts  of  deliverance  are  cumiected  in  time  with 
his  acts  of  judgment  (since  his  judgments  are  evei 
xcparalious  of  the  godly  from  the  ungodly,  and,  in 
this  sense,  xatvatimis  and  deliverances),  so  also  are 
the  reivlatinnx  of  judgment  at  the  same  time  revela- 
tions of  deliverance,  and  the  faith  of  the  elect  which 
corresponds  to  them  is,  at  the  same  time,  both  a 
faith  in  judgment  and  a  faith  in  salvation. — The  end 
of  all  flesh. — An  expression  which  strongly  conveys 
the  idea,  that  the  positive  judgment  of  God  is  indi- 
cated through  a  judgment  immanent  in  the  corruption 
of  men.  The  self-abandonment  in  this  corru|)tion, 
the  clearly  visible  end  of  the  same,  is  so  fearfully  de- 
picted, that  the  positive  end  winch  God  is  about  to 
impose  takes  the  appearance,  not  of  a  judgment 
merely,  but  of  redress.  StUl  is  the  first  concejition 
the  predominant  one,  as  appears  from  the  expiession 
which  tells  us  that  God  saw  the  end,  the  extreme 
end  of  the  world's  corruption  (Keil). — Is  filled  'with 
violence  through  them  (Lange  renders  more  coi- 
rectly,  from  their  faces,  or,  before  them.  Vulg., 
a  facie  eorum).  As  it  is  said,  in  immediate  coimeo- 
tion,  ^^  before  the  face  of  God"  we  hold  it  unsatisfac- 
tory here  to  render  CHESS'S  from  them,  or  through 
them.  The  flood  of  wickedness  that  comes  up  before 
God's  face  goes  out  from  their  face ;  that  is,  it  is  a 
wickedness  openly  perpetrated;  the  moral  judgment, 
the  conscience,  goes  utterly  out  in  the  direct  behold- 
ing and  approbation  of  evil. — I  will  destroy  them 
■with  the  earth. — Destruction  as  set  against  cor- 
ruption (1  Cor.  V.  5).  The  earth  as  such  can,  indeed, 
suffer  no  penal  destruction,  .^s  one  with  man,  the 
destruction  becomes  to  it  a  total  destruction,  which 
comes  upon  men  along  with  tlieir  earth.  And  so  in 
the  renewal  of  humanity  must  the  earth  also  receive 
a  renovation  of  its  form. — Make  thee  an  ark. — 
An  indication  of  the  mode  bf  salvation,  in  which  he 
himself  must  co-operate.  Baumgarten:  "  He  must 
be  not  only  the  preserved,  but  also  the  preserver." 
fl3tn ,  according  to  Delitzsch,  probably  (if  the  word 
is  Shemitic),  from  a;in  =  3^S,  to  be  hollow.*    Chal- 

[♦  Tlie  etjonology  of  Delitzscli  cannot  be  sustained,  u 
no  such  formation  can  be  grammatically  made  from  ^'X  . 
The  reasons  Eodiger  gives  for  its  Egyptian  origin  are  in- 
conclusive, and  if  something  like  it  existed  in  the  old  Egyp- 
tian, that  would  not  prove  that  it  had  not  come  into  il  from 
the  still  older  language  of  Shem  and  Noah.  Fuerst  regards 
it  as  Shemitic,  from  ilZTTi ,  to  which  he  gives  the  sense  t»- 
cavare,  hence  hoUoiuness  and  capacity — cognate  to  the  Latin 
tuha,  laberna.  Kimchi  makes  it  fi-om  ZT\ ,  hut  this  is  not  it 
all  easy.  The  word  is  doubtless  the  one  used  ft  the  time, 
— a  peculiar  archaic  term  for  a  very  unusual  i.'iing.  liks 
b^3*'3 ,  the  term  for  the  flood  itself, ^though  afterward* 
transferred  to  any  smaller  vessel.  It  is  not  likely  that  it 
would  I'e  ever  lost,  or  another  used  for  it  by  way  of  trans- 
lation, in  any  subsequent  version  of  the  tradition.    It  might 

be  conjectured  to  be  cognate  to  the  Syriac  wSa-^ .  redui* 
davit,    supernatavit  (Heb.    "plJ),    or   the    Arabic    I  o  j^ 


298 


GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


daic,  sr'-"ri,  Sept.  ki^ojtos,  Vulg.  area  (other 
meanings  see  in  DelitzsehV  Keil  and  Rodiger  con- 
jecture tiiat  the  word  i»  of  Egyptian  origiu.  So 
Knobel :  "In  Kgyptian,  boat  is  called  tept.^''  It  is 
likewise  used  of  the  small  ark  in  which  Moses  was 
PHved  (but  wliich  In  the  Septuagint  is  rendered 
SiSts  or  ^i&7}. — Of  gopher-wood  [Lange,  resinous 
wood].  Hieronynius:  Uffna  biiuminata%  "  Troba- 
bly,  cy press- wood."  Keil  (^S>,  cognate  to  "^ES  and 
KvnaDiaao^). — Rooms  shalt  thou  make  [Laiige, 
cells]. — Properly  in  cells,  as  cells  (Uterally,  nests — 
lit'le  cabins),  or  cell-containing. — With  pitch. — 
Sept.  arf(pa\Tf}s^  Vulg.  bifutnen. — And  this  is  which 
(what)  thou  shalt  make  it, — "  The  most  probable 
supposition  is,  that  the  ark  was  built,  not  in  the  forui 
of  a  ship,  but  after  the  manner  of  a  box,  without 
keel,  with  a  flat  deck,  more  like  a  four-sided  moving 
house  than  a  ship,  since  it  was  destined  not  for  sail- 
ing, but  only  for  floating  upon  the  water.  Thus 
regarded,  the  measures  300  cubits  long,  50  cubits 
broad,  and  30  cubits  high,  give  a  ground-surface 
of  15,000  cubits  square,  and  a  cubical  content  of 
450,0uu  cubits  solid,  taking  the  usual  measure  of  the 
cubit  (Deut.  iii.  11),  as  the  length  from  the  elbow 
to  the  end  of  the  middle  finger,  or  about  18  inch- 
es." Keil.  Knobel  remarks:  "The  building  sur- 
passes in  magnitude  tlie  greatest  ships-ot-the-line. 
Its  arrangement,  however,  according  to  experiments 
made  in  Holland,  would  be  found  in  harmony  with 
its  design."  In  the  year  1609,  at  Hoom,  in  Holland, 
the  Xetherlandish  Mennonite,  P.  Jansen,  produced 
the  model  of  a  vessel  afier  the  pattern  of  the  ark, 
only  in  smaller  proportions,  whereby  he  proved,  that 
although  it  was  not  appropriate  for  a  ship-model,  it 
was  well  adapted  for  floating,  and  would  carry  a 
cargo  greater  by  one  third  than  any  other  form  of 
like   cubical   content.*     See  Delitzsch,   p.    250. — 

elatus  fuit  supra  aquam^  were  it  not  that  the  changf  of 
^  for  B  is  so  very  rare  a  thing  in  Hebrew,  although  they 
are  letters  of  the  same  organ.  It  may  be  difficult  to  trace 
it  to  anj'  Hebrew  root  afterwards  in  common  vize ;  but  that 
the  word  is  Shemitic  is  reDdered  alm'J^t  coi-tain  from  its 
being  sc  constant  in  all  the  branches  of  that  family.  Thus 
the  Chaldaic  XP^S'T  (the  Targum  word  for  nUP),  the 

Arabic  5«jL3*,  -Ethiopic  i'l'T,  and  even  the  Maltese 

Ubui.    Thu  SjToac  Version,  instead  of  the  old  Shemitic  root, 

uses  f  Z&^uc*  or  )  ^"  P  r .  which  is  simply  the  Greek 

ct^uTOf  Get^enius  regards  the  word  ae  Shemitic,  though  he 
exprc-pes  some  doubt  aliout  it. — T.  L.l 

*  [The  ditliculty  which  some  have  in  respect  to  the  mag- 
nitude of  the  ark,  and  the  gieatn'-ss  of  the  work,  arises  from 
overlooking  the  extreme  simplicity  of  its  structure,  the 
length  ct  time  allowed,  the  physical  con.'^titution  of  the 
fabricators,  and  the  facilities  ior  obtaining  the  materials, 
which,  it  is  easy  to  suppose,  may  lave  existed  in  abundance 
in  their  near  vicinity.  Four  men  of  iiriniitive  gigantic 
strength,  to  whom  the  architects  of  Stonehenge,  the  ^ai^e^e 
of  Oyfb'jH  an  walU  (stiuctures  found  in  Greece  and  in  other 
parts  (jf  Kurope,  which,  to  our  modem  eyes,  seem  almost 
Buperhuman),  the  lifters  and  di-awers  i>f  the  immense  stones 
of  the  pyramids,  and  the  diggers  of  the  deep  granite  ravoms 
of  Upi>er  I^gj'pt,  were  junior  and  inhMior,— four  such  men 
(to  saynotiiing  now  of  any  other  probable  heli)with  iron 
tools,  himjile  perhaps,  yet  well  adapted  to  cutting,  t^littiug, 
and  he\\ing  (see  Gen.  iv.  22>,  and  surrounded  by  Kirests  of 
the  gf'pher-pine,  firm  and  aurable.  yet  light  and  easy  for 
working— could  ccitainly  have  built  such  an  ark  in  much 
le»?^  time  tlian  is  allowed  for  it  In  the  Scripture  It  is  noth- 
ing tin.Tedible,  nothing  even  strange,  that  they  should  have 
Jnid  Huch  a  llooring.  .'(00  cubits  l^ng  (4'>0  feet),  and  50  wide, 
and  that  they  should  have  raided  upon  it  walls  and  a  roof  30 
cubito  hi(!h, — thai  they  should  have  strengthened  the  whole 
with  we<lges,  Bpikea,  aud  girding  timbers  (see  the  construo- 
tim  >f  Ulysses*  Schcdia,  Odys.  v.  24»-261>, 


A  window  shalt  thou  make  in  the  ark. — "'.ris 

not  in  the  roof  (Kosenmviller  and  others),  but  a  lighfc 
opening  (C*ins,  dual,  a  double  light)*  see  ch.  viii 
6.  Baumgarten  supposes  that  it  must  be  regarded 
as  a  light-opening  of  a  cubit's  breadih,  extending 
above  the  whole  upper  length  of  the  ark ;  Kuubel 
and  Keil,  on  the  contrary,  suppose  that  the  wimiuw 
was  hxed  on  the  side,  to  the  extent  of  a  cubit,  under 
the  ridge  of  the  roof.  Then,  indeed,  according  to 
Tuch,  would  only  one  cabin  have  received  light,  per- 
haps that  of  Noah  ;  at  ail  events,  only  the  liighest 
story  would  have  had  a  dim  twilight.  We  suppose, 
therefore,  with  Baumgarten,  that  it  must  be  regarded 
as  a  light-opening  in  the  deck,  which  was  continued 
through  the  ditierent  stories.  Against  the  rain  and 
the  water  dashing,  must  this  opening  have  been 
closed  in  some  way  by  means  of  some  transparent 
substance ;  for  which  purpose  a  treUis,  or  lattice- 
work, would  not  have  been  sufficient.  The  expres- 
sion *'  to  a  cubit,"  denotes  also  precaution.  In  this 
view  of  the  case,  moreover,  it  is  not  easy  to  take 
■ins  collectively,  as  is  done  by  Gesenius  and  the 
Syriac,  and  to  fancy  a  number  of  light  apertures, 
although  it  might  be  that  one  light-opening  in  the 
deck  could  be  divided  into  a  number  of  light-open- 
ings for  the  interior.* — The  door  of  the  ark.— 

making  it  like  a  large  dry-dock  rather  than  a  ship— and  then 
have  rendered  it  water-tight  by  a  copious  use  of  the  rosin 
and  bitumen  that  abounded  in  that  region.  What  is  there 
incredible  in  it,  or  even  strange,  we  say !  Add  to  this  the 
considerations  mentioned  by  Lange,  the  feeling  of  necessity, 
the  conviction  of  a  divine  impulse,  together  with  the  in- 
creased vigor  that  ever  comes  from  the  consciout-ness  of  a 
great  wt  rk,  and  the  difficulties  which  at  first  appear  so  start- 
ling are  immediately  diminished,  if  they  do  not  wl)oUy  dis- 
appear. 

There  is  more  force  in  the  objection  arising  from  the 
stowage  of  the  ark,  if  we  take  the  common  estimate  of  the 
animals.  But  here,  again,  everything  depends  upon  the 
theoiy  with  which  we  start.  Throughout  the  account  the 
several  alls,  as  already  remarked  in  the  text-notes,  become 
universal  or  specific,  widen  orcontrnci,  according  to  our  pre- 
judgment of  the  universality  or  partiality  of  the  flood  itself. 
See  remarks  on  this  in  the  Excursus,  p.  318. 

Had  the  narrator  been  more  guiuded  and  specific  in  hia 
language,  it  would  have  justly  impaired  his  credit.  It  would 
have  been  an  affectation  of  knowledge  he  could  not  have 
possessed.  In  giving  hi^  divine  convictions,  as  derived  from 
visions,  or  in  any  other  manner,  he  presents  them  aecor-^ing 
to  his  coneeptions  a*  dependent  on  his  knowledge  of  things 
around  him.  Greater  Ciire  in  his  language  would  have 
looked  like  distrust  in  himself— like  an  anticipation  cf  axvil, 
and  an  attempt  to  get  credit  for  accuracy.  And  this  is  the 
peculiar  character  of  the  narrative.  Precise  is  it  even  to 
minuteness  in  things  that  fall  directly  within  tht;  observa- 
tions of  sense;  here  the  narrator  gives  us  numbers,  dates, 
and  even  cubits  of  measui ement ;  whilst  he  is  general,  even 
to  the  appearance  of  hyperbole,  in  what  was  beyond  such 
range.  It  is  the  chara*  teristic  of  a  truthful  style,— that  is, 
truthful  to  the  conception  and  the  emotion.— T.  L.] 

*  [In  interpreting  the  expression,  "to  a  cubit  shalt  thou 
finish  it  above,  nbyTablO  nrk^n  n:2X  bsl,  much  de- 
pends on  getting  the  right  sense  of  the  preposition,  or  ad- 
verb, nbi'iabTj  .  The  Hebrew  language,  so  tense  in  other 
parts  of  speech,  rejoices  in  double,  triple,  and  even  quad- 
ruple forms  of  its  particles.  Thus,  by  vpon,  7^13  '^^'^''e, 
nb"T2  with  local  n  ,  upward,  JlbT'Cb  to  upward,  or  loabnvef 
nhV'ch'Ci/rmn  ahme  to  above.  Thus,  in  Gen.  vii.  20,  1^33 
C^l^n  the  waters  prevailed  nby^bia  from  higher  to  hiyk- 
er,  from  the  top  of  the  mountain  to  the  summit  of  the  flood, 
or  in  the  other  diroetion,  as  in  Josh.  iii.  13,  16.  There  isaa 
exactness  here  which  is  not  to  be  disregarded  :  fnnn  ihoeav* 
of  the  ark  up  lownrd  the  lidgo  of  iU>i  mof,  thou  shiilt.A>".'>'A  it 
to  a  cubit ;  that  is,  leaWng  a  cubit  itnfiuish'd,  open,  or  un- 
closed. There  is  also  an  emphasis  in  the  Piel  verb  nS*-n , 
especially  if  we  regard  its  objective  pronoun  as  leferring  to 
the  ark  ilself,  or  the  roof  of  the  ark.  Thou  shalt  make  it 
comjilr.te,  all  except  a  cubit  space  which  was  to  be  left.  It 
is  not  easy  to  untferstand  liow  Ihis  vacant  cubit  could  \ye  is 


CHAP.    VI,    9  — VII.   ». 


29? 


Here  car  only  be  meant  an  entrance  wbit*h  was  after- 
wards clused,  and  ouly  opened  a,i;ain  at  the  end  of 
the  flooa.  And  since  there  were  three  stories  of  the 
ark.  the  word  is  to  be  understood,  perhaps,  of  ihree 
entrances  capable  of  being  closed,  and  to  which  there 
would  have  been  constructed  a  way  of  access  from 
the  outside  on  the  outside.  "  Is  it  held  that  so 
eolossal  a  structure  as  the  ark  would  have  been  im- 
praciicable  in  this  very  early  time;  the  objection 
may  be  met  with  the  answer,  tl-at  some  of  tlie  most 
gigantic  .structures  belong  to  m  imnieiuorial  anti- 
quity." Baum^i^artea  (compare  also  Keil,  p.  98  ; 
Bklitzsch,  p.  lioii).— And  behold  I,  even  I,  am 
bringing. — Noah  must  make  the  ark,  for  He,  Jeho- 

the  side,  or  at  the  eave.  In  the  other  way  we  get  the  idea 
which  would  seem  to  be  s^iven  by  Aben  Ezra,  that  "the 
roof  of  the  ark  was  triangular,  cbll'^a  m^a'IS  ,  (that  is,  in 
its  section)  with  a  sharp  top,  in  IliJxSl ,  and  so  also  its 
comers  or  angles,  T^rizr^SjrTD ,  so  that  it  could  not  turn  up- 
side down  ("^BriPn  sib),  whilst  its  door  was  on  one  side." 
That  is,  the  roof  was  not  flat,  but  made  by  two  planes,  more 
or  less  inclined.  "  To  a  cubit  shalt  thou  fanish  it."  That  is, 
it  was  to  be  left  open  (or  unfinished)  on  the  ridge,  to  the 
breadth  of  a  cubit  extending  the  whole  length.  This  waa 
the  in^  (Zoliar),  a  word  whose  strong  primary  sense  is 
iig/tt,  splendor,  the  light  of  heaven^  or  of  the  meridian  sun; 
like  the  similar  Arabic  words,  f\j^  ,  or  ?.L^?  •  So  it 
was  emphatically  to  the  ark.  Their  light  was  fiom  above. 
This  "ins  showed  the  open  sky,  or  heaven,  through  its 
whole  length,  like  a  meridian  line,  and  this  suggests,  and 
is  suggested  by,  that  other  use  of  the  word  in  the  dual, 
C'^n^ ,  for  noon,  or  the  midday  light  (see  Gen.  xliii.  16, 
25  ;  Ps.  xxxvii.  6 ;  Cant,  i.  7,  etc.)*  li^^e  another  Arabic  word, 
'^    still  more  closely  resembling  it.    Its  dual  form  in 

Hebrew  denotes  exact  division,  or  the  noon  splendor  when 
it  divides  the  day  (menrfiVs,  ^ecn/jn^pivo?),  or  the  lime  the 
Greeks  called  crraSepov  ^/xap,  when  the  day  apptiars  st.ition- 
ary,  or  evenly  balanced.  It  may  be  also  said  that  ibe  Hebrew 
dual  denote-  not  only  what  includes  two  things,  but  likewise 
what  is  exactly  fce/ioeen  two  things.  As  for  e.^ample,  w^S 
C^iHn  I  S:im.  xvii.  4,  23,  an  epithet  applied  to  Goliath.  It  is 
the  dual  of  "3  ,  as  though  we  should  say,  a  man  of  betweens. 
The  LXX.  have  well  rendt-red  it  6  ainjp  6  ^eaaioy,  and  the 
Vulgate,  most  absiu'dly,  vir  spurius.  It  denot<-s  one  who 
comes  out,  as  a  champion,  in  the  middle  space  between  two 
armies,  like  Homer's  eiri  jrToAe'p.oto  yei^vpjj,  the  bridge,  or 
ridge,  of  the  battle.  The  Hebrew  and  the  Syriac  ascribe 
number  to  these  prepositions,  and  to  this  mode  of  conceiv- 
ing is  also  due  the  double  use  of  "p-,  as  in  Gen.  i,  4,  '*6«- 
ivaeen  the  light  and  between  the  darknes-;." 

The  ^nSE ,  thus  regarded,  was  a  dividing,  meridional 
line  to  the  ark  itself.  It  very  probably  served,  also,  as  a 
means  of  kuowing  the  astronoraiciil  meridian,  when  the  solar 
light  fell  perpendicular,  showing  tlie  noon,  or  the  shadows 
falling  in  the  line  of  the  ark's  longitude,holped  to  ascertain 
the  course.  The  same  information  might  have  been  ob- 
tained from  observing  the  line  of  stars  that  appeared  through 
it  at  night.  In  this  way  it  may  have  imperfectly  answered 
Borae  of  the  purposes  of  a  dial,  or  chronometer,  and  of  a 
eomp;i^.  Such  a  view  will  not  appear  extravagant,  when 
we  bear  in  mind  that  the  observation  of  the  stars  for  lime 
purposes,  annual  and  diurnal,  was  peculiar  to  the  earliest 
periods,  ami  that  the  very  names  now  Lriven  to  the  constella- 
tions are  lost  in  the  most  remote  antiquity.  The  necessity 
of  some  such  guide  for  the  year  and  its  seasons,  made  these 
early  men  more  familiar  with  the  actual  aspect  ot  the  heav- 
ens than  many  in  modem  times  who  learn  astronomy  solely 
from  books.  The  "inS  was  evidently  something  different 
from  the  '"iSn,  also  rendered  window.  Gen.  viii.  6.  We 
need  give  ourselves  no  difficulty  about  the  covering  of  the 
■*n3  ,  when  it  rained.  Noah,  doubtless,  found  some  method 
for  that  purpose,  whenever  it  was  needed.  The  Vuliiate 
rendering  of  Gen.  vi.  Ifi,  comes  the  nearest  to  the  vi(?ws 
stated,  although  it  does  not  exactly  express  them  :  Fenos- 
tram  in  area  fades,  et  in  cubito  consummabis  summitalem 
tiu-u— T.  L.1 


/^ 


vah,  is  about  to  bring  a  flood  upon  the  earih,  but  at 
the  same  time  to  make  a  covenant  of  sahatiou  with 
Noah.  bl35  from  b:^  or  biZ,  to  undulate,  t4 
swell — an  antique  word,  used  expressly  for  the 
waters  of  Noah  (Is.  liv.  y),  and  which,  out  of  Gene, 
sis,  occurs  only  iu  Ps.  xxix.  10."  Keil.  Therefore 
Keil  and  Delitzseh  take  for  its  explanation  the  words 
that  follow :  "  waters  upon  the  oaith,"  regarding  H 
as  in  apposition.  Knobel,  again,  explains  it  ag 
meaning  the  flood  of  water,  whilst  Michaclis  and 
others  have  changed  D'^a  into  c^^a  (from  the  sea) 
without  any  ground,  although  in  this  conformation 
of  all  collections  of  water  to  make  the  flood,  the 
co-operation  of  the  sea  comes  into  account.  The  di- 
vine destination  of  the  flood :  to  dedi-oi/  every  living 
thiiig  under  the  heaven.  In  a  more  particular  sense: 
whatever  if  upon  the  earth.  The  sea-animals  cannot 
be  destroyed  by  water.  In  respect  to  them,  more- 
over, the  symbolical  relation  in  which  the  beast? 
stand  to  men,  does  not  come  specially  into  considei 
ation. — But  with  thee  -will  I  establish  my  cov 
enant. — r''i3,  Sept.  Smdijicr;,  Vulg.  fadus,  in  tht 
New  Testament,  testamentum  (Rom.  ix.  4).  The  re- 
ligious covenant-idea  here  presents  itself  for  the  flrst 
in  literal  expression  ;  although  the  estabUshment  of 
God's  covenant  with  Noah  presupposes  a  previous 
covenant  relation  with  Adam  (Gen.  ii.  13;  iii.  13; 
Sirach  xvii.  10).  In  the  repeated  establishment  of 
the  covenant  with  Noah  (ch.  vi.  18;  viii.  21 ;  ix.  9 ; 
vers.  11,  16;  Sirach  xliv.  11),  with  Abraham,  ch. 
XV.  18;  xvii.  9-14;  xxii.  15;  Ps.  cv.  S-10 ;  Sirach 
xhv.  24  ;  Acts  iii.  23 ;  vii.  8),  with  Isaac  (ch.  xxiv. 
25),  with  Jacob  (ch.  xxviii.  13,  14),  with  Israel  (Ex. 
xix.  6;  xsiv.  7;  xxxiv.  10;  Ileut.  v.  3),  there  are 
unfolded  the  different  covenants,  or  covenant  foiins, 
which  bring  into  revelation  the  ground-idea  of  the 
covenant  between  God  and  humardty  in  .\dam, 
whilst  they  arc,  at  the  same  time,  anticipatory  repre- 
sentations of  that  true  covenant-making  which  is 
reaUzed  in  the  new  covenant  of  God  with  believing 
humanity  through  Christ  (Jer.  xxxi.  32,  33  ;  Zach. 
ix.  11 ;  Matt.  xxvi.  28  ;  2  C.r.  iii.  6  ;  Heb.  vi.  17, 
18),  and  which  finds  in  the  perfected  kingdom  of 
God  its  last  and  conclusive  development  (Ucv.  xxi). 
The  covenant  of  Goil  with  Noah,  and  that  with  Abra- 
ham, form  a  parallel ;  the  first  is  the  covenant  of 
I  compassion  and  forbearance  made  with  tlie  new  hu- 
i  inanity  and  earth  in  general ;  the  last  is  the  covenant 
of  grace  and  salvation  made  with  Abraham  and  his 
l>'iieving  seed,  as  a  more  definite  covenant-making 
on  the  ground  of  the  Noachian  covenant.  The  pa- 
triarchal covenant  which,  iu  its  specialty,  embraced 
Abraham,  Isaac,  and  Jacob  (Ex.  iii.  6)  as  the  cove- 
nant of  promise,  takes  the  form  of  a  law-covenant 
for  Israel ;  this  latter  is  the  old  typical  covenant  in 
the  form  of  an  anticipatory  representation  of  the 
new  covenant,  and  which,  therefore,  as  the  older  and 
more  imperfect,  must  give  place  to  the  new  ;  where- 
as the  covenant  with  Noah  and  that  with  Abraham, 
as  beginnings  of  the  covenant  of  faith,  become  one, 
finally,  with  the  new  covenant  of  Christ,  which,  in 
its  stricter  sense,  embraces  the  children  of  faith  as 
partakers  of  salvation,  but,  in  its  wider  sense,  the 
children  of  men  as  called  to  salvation.  But  the  cov- 
enant of  Christ  carries  on  the  foundation  covenant 
made  with  Adam  to  its  perfect  realization  in  the  eter- 
nal covenant-life  of  the  new  world  (Rev.  xxi).  The 
revelation  and  recognition  of  the  divine  covenant 
rests  on  the  revelation  and  recognition  of  the  fad 
that  God,  as  the  absolute  personality,  placs  himself 


300 


GENESIS.  OK  THE  FIRST  BOOK  OB  MOSES. 


in  a  personal,  ethicMlIy  free,  covenant-relation  of  love 
and  tiiiib  to  man  as  personal,  and  to  the  human 
race.  That  the  covenant  of  (jod  has  its  root  in  the 
personal  relation  is  evident  from  the  fact  that  in  its 
diflerent  forms  such  covenant  ever  goes  out  from  a 
pei-son,  as  from  Noah,  Abraham,  etc.  Therefore  it  is, 
that  ever  within  the  universal  covenant  relations,  as 
they  widi-'n  from  the  centre  out,  there  are  tlie  making 
of  special  covenants,  such  as  that  with  Moses,  with 
Phineas  (Numb.  xxv.  13),  with  David.  It  is  a  con- 
Bequenee  of  the  etldcal  signiticance  of  God's  cove- 
nant as  forming  the  personal  foundation  of  the 
cH-sen  kingdom,  that  the  a^saults  of  the  kingdom 
of  darkness  are  in  like  manmr  comprehended  as 
covenants  or  conspiracies  against  God  (the  troop  of 
Korah,  Ps.  ii. ;  Ixxxiii.  6;  Luke  xxiii.  12;  Acts  iv. 
27).  The  word  !^''"^3  from  r^S,  to  cut,  divide,  is 
derived  from  the  sacritices  of  animals  that  are  cut  in 
twain  in  the  formation  of  a  covenant ;  and  in  this  is 
tlie  peculiar  explanatiou  of  the  word,  Gen.  sv.  10, 
17. — And  thou  shalt  come  into  the  ark. — God 
makes  his  covenant  personally  with  Noah,  but  there 
is  included  also  his  house,  which  lie  represents  as 
paterfamilias,  and  with  it  the  new  humaiuty  medi- 
ately, as  also,  in  a  remoter  sense,  the  animal  world 
that  is  to  be  preserved.  "  The  narrator  supposes 
that  the  beasts  of  themselves  (as  is  held  by  Jarelii 
and  Aben  Ezra),  or  at  the  instigation  of  God  (ac- 
cording to  Kimchi,  Piscat.),  would  come  into  the 
ark."  Knobel.  Rather  was  it  through  an  instinctive 
presentiment  of  catastrophe,  which  was,  at  the  same 
time,  God's  ordering  and  an  impulse  of  nature.  The 
collection  of  the  provisioning  is  distinguished  from 
the  gathering  of  the  beasts,  so  that  the  ark  repre- 
sents a  perfect  economy  of  the  Noachian  household. 
Noah's  obedience  in  faith  makes  the  conclusion  of 
the  section  (see  Ileb.  xi.  17). 

3.  77ie  approach  of  tfie  Flood,  and  iJie  Divine 
Direction  to  JS'oak  for  cntcrifui  into  the  Ark  (ch.  vii. 
1-9).  And  the  Lord  said  unto  Noah. — Here 
Elohim  appeals  as  the  covenant-God;  therefore  is 
he  named  Jehovah. — Come  thou  into  the  ark. — 
The  signal  of  the  approaching  judgment.  Enter,  my 
people,  into  thy  chamber  (Is.  xxvi.  20)  for  thee  have 
I  seen  righteous  /  Jn  the  divine  forum  of  the  judg- 
ment of  the  deluge,  Noah  is  justified  before  God  by 
means  of  the  righteousness  of  faith  through  the  word 
of  the  promise ;  therefore  is  he  saved,  together  with 
his  whole  family,  because  his  faith  is  imputed  for 
their  pood. — Before  me  (Heb.  before  my  face) 
denotes  the  divine  sentence  of  justification.. — In  his 
generation,  denotes  the  0|iposite  sentence  of  God 
against  that  generation. — Of  every  clean  beast — 
by  sevens. — This  appointment  is  a  special  carrying 
out  of  the  more  universal  one,  ch.  vi.  20 ;  it  is,  theie- 
fore,  wholly  in  correspondence  with  the  advancing 
prophecy,  and  not  in  contradiction  of  it,  as  Knobel 
thinks.  Of  the  unclean  beasts  it  says,  "  by  two,  a 
male  and  a  female ; "  according  to  the  analogy  of 
this  expression,  the  number  seven  (as  used  of  the 
clean  beasts)  would  denote  also  the  numbei'  of  indi- 
viduals (Calvin,  Delitzsch,  Keil,  and  others),  not 
seven  pair  (Vulgate,  Aben  Ezra,  Jlichaelis,  De  Wctle, 
Knobel).  The  prescription,  therelore,  is  three  pair 
and  one  over.  This  one  was  probably  de.'^tined  for 
%  thank-ofrcring.  "  The  distinction  between  clean 
and  unclean  beasts  is  not  fir.st  nuidc  by  Moses,  but 
only  becomes  (ixod  in  the  law  as  correpponding  to  it, 
though  existing  long  before.  Its  beginnings  reach 
back  to  the  primitive  time,  and  ground  themselves 
OD  an  immediate  conscious  feeling  of  the  human  s])i- 


rit  not  yet  clouded  by  any  un.iatural  and  ungodly  cul. 
ture,  under  the  influence  of  which  feeling  ii  sees  in 
many  beasts  pictures  of  sin  and  corruption  which  fill 
it  with  aversion  and  abhorrence."  Ke  I.  But  such  a 
distinction,  so  grounded,  might  make  an  analogous 
division  a  permanent  law  tor  Christendom.  The 
contrast  of  clean  and  unclean  cannot,  surely,  have 
here  the  Levitical  sigiuficauee.  More  to  the  purpose 
would  be  the  contrast  of  beasts  tame  and  wild,^-of 
beasts  that  are  utterly  excluded  from  the  society  of 
men,  and  roam  about  independent  oT  them,  altliougb 
this  contrast  is  limited  by  the  physiological  concep- 
tion of  cleanness  and  uucleanness  (see  13f.litzs(H,  p. 
25(5).  The  interchange  of  the  divine  names  Jehovah 
and  F'ohira  in  our  section  makes  trouble,  as  might 
well  inferred,  for  the  documentary  hypothesis  (sea 
Ke.  p.  94,  and  the  opposing  view  of  Delitzsch,  p. 
256). — For  yet  seven  days. — After  seven  days 
must  the  flood  break  out;  there  is  appointed,  there- 
fore, a  week  for  the  njarehing  into  the  ark. — Kain 
upon  the  earth  forty  days  and  forty  nights. — 
This  is  more  widely  expresseil,  ver.  11,  where  the 
phenomenon  of  the  deluge  is  referred  back  to  its 
original  cause,  the  breaking  up  of  the  fountains  of 
the  deep. — And  Noah  was  six  himdred  years 
old. — According  to  ch.  v.  32,  he  was  live  hundred 
years  old  at  the  beginning  of  his  married  hfe.  The 
120  years,  theretbre,  of  cii.  vi.  3,  go  back  beyond 

this, — And  Noah  went  into  the  ark That  the 

members  of  Ins  household  went  in  with  him,  denotes 
their  connection  with  him  in  obedience,  and  in  their 
fitness  to  be  saved;  with  which  the  behavior  of 
Lot's  sons  in-law,  and  of  Ids  wile,  forms  a  contrast. 
That  the  beasts  follow  him  into  the  ark,  shows  a 
wonderful  docility  proceedmg  from  their  instinctive 
presentiment  of  the  catastrophe. 

[Note  on  the  Bible  Idea  of  Covenant. — It 
is  a  most  important  remark  of  Dr.  Lange  (p.  299), 
that  "The  revelation  and  recognition  of  the  Dirine 
Covenant  rests  on  the  revelation  and  recognition 
of"  the  fact  that  God,  as  the  absolute  personnliti/, 
places  himself  in  a  personal,  ethically  free,  covenant- 
relation  of  love  and  truth  to  man  as  j)crsonal,  and  to 
the  human  race."  It  is  strange,  indeed,  that  our 
philosophy  should  have  so  overlooked  the  glory  of 
this  covenant-idea,  whilst  our  more  ordinary  worldly 
literature  has  so  often  treated  it  as  a  narrow  dogma- 
tic of  an  almost  obsolete  theology.  God  raised  man 
above  the  animal  by  endowing  him  «ith  moral,  ra- 
tion.al,  and  religious  facidties.  This  lifts  him  above 
the  plane  of  nature,  and  prepares  him  lor  a  still 
higher  relation.  His  Creatcjr  makes  a  covenant  with 
him  as  being,  though  finite,  a  supernatural  person- 
aUty.  He  is  placed  upon  higher  ground  than  that 
of  natural  law,  or  natural  right,  as  deduced  from 
man's  relation  to  the  universe,  or  what  might  be 
called  the  uinvcrsal  nature  of  things.  He  is  lak'  n 
out  of  this,  and  raised  to  a  higher  s]iiritual  glory.  No 
longer  an  animal,  however  richly  endowed,  yet  l.jound 
in  the  chain  of  cause  and  eflect,  but  under  the  free 
law  of  the  promise, — living  not  by  bread  alone,  but 
by  every  word  that  proceedeth  from  the  Lord.  Child 
of  dust  as  he  is  fihysically,  God  makes  a  covenant 
with  him,  and  thus  gives  liini  more  tlian  a  natura. 
right, — a  legal  or  forensic  tight — making  him  a  son, 
an  heir  of  glory  and  immortality.  Man  has  an  un- 
derstanding with  his  M.'tker ;  he  is  elevated  to  a 
platform  on  wliieh  the  finite  and  infinite  pt  r>onality, 
the  finite  and  infinite  intelligence,  converse  together, 
and  become  parlies  in  the  same  voluntarv,  spiritua 
transaction.     True  it  is,  that  in  the  Bible  even  naiu 


CHAP.    VI.   9— VII.   9. 


301 


ral  law  is  sometimca  calleil  a  covenant,  aa  in  Jcr. 
xxxiii.  20,  25,  but  in  such  eases  ihe  language  i«  evi- 
dently figurative,  and  derived,  by  way  of  analoj;y, 
from  "the  higher  idea.  With  man  it  is  a  real  cove- 
nant, a  convening,  or  coming  together,  of  tlie  Divine 
and  human  mind.  The  transaction  belongs  to  a 
higher  world.  It  brings  in  a  higher  class  of  ideas. 
In  nature,  and  natural  relations,  there  are  forces, 
gravities,  attractions,  affinities,  or,  as  we  approach 
Its  department  of  life  and  sentiency  (tUo.  gli  still  na- 
ture), there  are  appetites,  instincts,  susi  -ptiljilities, 
having  some  appearance  of  freedom,  yet  itill  Ijound 
fast  under  the  fatality  of  cause  and  ettt-ct ;  in  the 
covenant,  on  the  other  hand,  there  are  parties,  prom- 
ises, agreements,  oaths,  conditions,  imperatives,  ful- 
filments, forfeitures,  penalties,  rewards.  In  the  ten- 
dencv  of  our  modern  ethics  to  become  converted  into 
a  system  of  physics — making  all  duty  to  consist  in 
the  study  and  observance  of  natural  law — we  lose 
sight  of  this  higher  glory  of  positive  law,  covenant, 
or  promise ;  we  fad  to  see  how  it  is  tlie  very  dignity 
of  the  human  soul,  that,  unlilce  the  animal,  it  can, 
through  faith,  be  in  this  forensic  or  covenant  rela- 
tion to  the  universal  Lawgiver.  The  opposite  of 
this  is  the  tendency,  now  so  common,  to  place  the 
relations  between  God  and  man  on  the  general  basis 
of  "  the  nature  of  things,"  and  to  determine  the  hu- 
man place  tlierein  as  made  out  by  science  or  philo- 
sophy, in  distinction  from,  if  not  in  opposition  to, 
that  expresn  revelation  winch  is  itself  a  carrying  out 
of  the  covenant-idea.  When  carefully  examined,  the 
former  process  will  be  found  to  be  a  tracing  of  man's 
obligation  to  the  universe,  rather  than  to  (!od  the 
free,  personal,  sovereign  lawgiver  of  the  universe. 

The  word  covenant  is  not  in  the  first  three  chap- 
ters of  Genesis,  but  the  spirit  of  the  word  is  there, 
and  the  term  itself  is  expressly  predicated  of  the 
transactions  there  recorded  when  referred  to  in  other 
parts  of  the  Old  Testament ;  see  Hos.  vi.  7.  Imme- 
diately after  the  inspiraiion  that  made  the  human 
creation,  we  find  this  language  of  con-venmg,  of  nm- 
tual  intelligence,  showing  that  God  is  now  speaking 
to  a  supernatural  being,  and  in  a  style  different  from 
that  which  had  been  used  in  the  commands  to  na- 
ture The  expression  Ti^^a  nx  Tiapn  Gen.  vi. 
18,  "  I  will  establish  MT  covenant,  7(nX  laith  thee" 
(literally,  I  will  make  it  stand),  evidently  implies 
something  preceding  that  had  been  impaired — the 
raising  up  of  something  that  had  fallen  down.  It 
was  the  cbi"  n^^a  of  Is.  xxiv.  5,  or  coiienant  of 
eternitij,  originally  made  with  man  as  an  immortal 
being,  and  itself  an  e^adence  of  his  designed  immor- 
tality ;  or,  as  it  may  be  rendered,  world-covenant, 
intended  to  last  through  the  world  or  Eeon  of  human- 
ity ;  or  it  may  have  that  still  higher  sense  of  the 
covenant  made  "  before  the  foundations  of  the  world  " 
with  him  who  was  to  be  the  second  Adam,  and  whose 
delight,  during  the  aeons  of  creation  (see  Prov.  viii. 
31),  was  "  with  the  sons  of  men  "  who  were  to  crown 
it  all.  The  remarks  of  that  profound  critic  and 
philosopher,  Maimonides,  on  this  expiession,  are 
very  noteworthy.  He  regards  r^na  as,  from  its  very 
form,  in  the  construct  state  (Vike  n'^'J^X"]),  and  where 
there  is  no  other  expressed,  the  word  with  which  it 
Ig  in  regimen  is  clsis  or  2''B.^" ,  being  thus  equiva- 
lent to  CTlbi'  r"'n3  ,  the  covenant  of  eternities, 
"because,  before  we  were,  he  commanded  that  it 
ghould  stand,  Oipru;,  and  be  forever  with  the 
•igbteeua." 


The  word  r'^^a  has  been  derived  from  the  sens* 
of  cutting  in  X"i:,  as  Lange  explains  it,  but  there  i< 
another  verb  of  cutting  (m:)  usually  join.d  with  it 
making  the  common  phrase  exactly  like  the  Uomerij 
opKta  Tiatiitv,  derived,  doubtless,  from  the  same  ides 
of  dividing  the  victim  by  whose  death  the  covenani 
was  made.  It  is  better,  therefore,  to  derive  it,  ai 
Maimonides  seems  to  do,  from  the  creative  sense  of 
X12.  It  is  making  anew  thing  in  the  moral  and 
spiritual  world,  as  the  physical  creations  were  in  the 
world  of  matter ;  and  so,  says  this  Jewish  commen- 
tator, ^rx""  laa  'irna,  "my  covenant,  as  it 
were,  my  creating." 

There  is  no  religion  without  this  idea  of  a  person- 
al covenant  with  a  personal  God,  and,  therefore,  all 
such  views  as  those  of  Comte,  Mill,  and  Spencer  are, 
for  all  moral  or  religious  purposes,  wlioUy  atheisticaL 
They  acknowledge  no  personality  in  God  ;  they  can- 
not u-e  the  personal  pronouns  in  speaking  of  him  or 
to  him.     It  may,  in  truth,  be  said  that  all  reliyion  ia 
covenant,  even  when  religion  appears  in  its  mo.st  per- 
verted form.     It  has  some  appearance  of  being  in 
the   very   etymology   of  the   Latin    word.      Cicero 
makes  it  from  relego — reliyiosi  ex  relegendo — but  a 
better  derivation  would  seem  to  be  from  religo,  to 
bind,  bind  back, — religio  is  a  positive  bond  (higher 
than   nature)  between  straving,  fallen  man,  and  hia 
ILiker.    We  find  traces  of  this  iilea  of  covenant  even 
m  the  heathen  religions,  as  in  n"i3  h~_-  Baal  beritli, 
mentioned  Judg.  viii.  33,  whom  the  children  of  Is- 
rael, in  their  apostasy,  took  uistead  of  their  covenant 
Jehovah.     It  seems  to  characterize  certain  peculiar 
epithets  which   the  Greeks  attached  to  Ztil?,   their 
supreme  God.     It  was  the  moile  they  took  to  inti- 
mate more  of  a  personal  relation  between  the  deity 
and  the  worshipper  than  was  afforded  by  the  general 
or  merely  natural  view.     Or   it  denoted  a  greater 
nearness  of  the  divine  in  certain  pecuiiarly  sacred  re- 
lations which  men  held  to  eacdi  other,  as  though  im- 
parting to   them  a  more  religious  sanction.     Thiw 
Zei/i   JeVios,  who  calls  specially  to  account  for  the 
violation  of  hospitality.     More  closely  still  suggest- 
ing the  idea  of  the  Hebrew  covenant  God,  or  tliat  of 
the  Phoenician  Baal  berith,  is  the  Greek  epithet  Zfi/t 
opKios,  Zeus,  the  God  of  the  oath,  as  the  special  pim- 
isher  of  perjury,  or  violation  of  covenant,  whether  as 
ag.ainst  himself,   or  as  a  breach   of  covenants  raeE 
m.ake  with  each  other,  as  though  there  were  a  special 
guilt  in  it,  greater  than  that  of  any  naturd  injustice, 
or  ordinary  impiety.     The  very  essential  idea  of  the 
oath  itself  is  that  of  covenant,  and  it  is,  therefore, 
that  part  of  religion  to  which  our  politico-natnralista 
exhibit  the  most  deadly  opposition.     The  same  idea 
may  be  traced  in  other  epithets,  such  as  Zf  us  fToiptios, 
the  God  who   avenges   treachery  to   friendship,  ca 
though  the  obligation  of  fidelity  were  grounded  on  a 
special  and  mutual  relation  to  something  higher  and 
more  positive  than  mere  human  likings.     Similar  to 
this  Zetis  e'cpetTTios,  the  protector  of  the  hearth.     So 
also  Ze'vs  epK-6ios  (Jupiter  Herceus),  the  God  of  the 
family  enclosure,  or  of  the  sacred  domestic  relaticna, 
as  founded  on  positive  institution,  transcending  any 
mere  natural  or  individualizing  rights  that  may  ba 
claimed  against  it.     These  precious  ideas  are  akin  to 
tliat  of  covenant  as  the  everlasting  groimd  of  the 
church.     The  divine  covenant,  the  DSiJ  r''~a.  was 
confirmed  with  Noah,  to  be  transmitted  by  hira  as 
the  root  of  all   that  is  most  sacred  in  the  rnlatioiu 
of  man  to  God.  or  to  his  fellow-men. — T.  I- 1 


802 


GENESIS,  OK  THE  FIRST   BOOK   OF  MOSES. 


DOCTEINAI,  AJtD  ETHICAL. 

1.  The  flood  makes  a  division  between  the  .idamic 
antiquitj-  aud  the  primitive  time — between  the  first 
(throughout  symbolical)  and  the  second  svmbolical- 
traditioual  primitive  religion,  as  well  as  between  the 
anomi.'Uic  aud  the  aomistic  or  superstitious  lurms  of 
heathenisin.  In  Uke  mannT  is  there  a  division  be- 
tween the  old  (antediluvian,  antiquity  and  the  post- 
diluvian or  the  Noachian  human  race  It  is  a  type 
of  the  historical  incisions,  epochs,  and  periods  that 
follow. 

2.  The  flood  was  indeed  a  sin-flood  (Siini^lut),  or 
rather,  a  flood  of  judgment,  and  as  the  first  world- 
historical-judgment,  it  was  a  type  of  all  following 
judgments,  a«pecially  of  the  world's  last  judgment. 

3.  The  flood  is  a  synthesis  of  judgment  and  de- 
liverance, forming  a  type  for  every  following  synlhe- 
eis  of  judgment  and  deliverance,  especially  for  the 
double  effect  (of  juiigmcnt  and  deUverance)  of  the 
exodus  of  the  oliildreu  of  Israel  from  Egypt — for  the 
middle  point  of  the  world's  history,  the  cross  of 
Christ,  and  for  the  final  deUverance  brought  out  by 
the  final  judgment  at  the  world's  end.  To  the  judg- 
ment by  water  corresponds  the  judgment  by  tire  as 
the  higher  potency  of  judgment;  to  the  baptism  by 
water  corresponds  the  baptism  by  fire  as  the  second 
potencv,  or  the  power  of  baptism  for  salvation. 
Thus  the  judgments  are  deliverances,  inasmuch  as 
they  separate  the  salvable  from  the  lost,  or  incura- 
ble; and  so  the  salv,ations  arc  judgments,  inasnmch 
as  they  are  ever  connected  with  some  separation  of 
this  kind. 

4.  The  universal  tradition,  atnong  men,  of  the 
great  flood,  and  its  ethical  significance,  stands  in 
connection  with  the  universal  expectation  of  human- 
ity that  at  the  world's  end  there  will  be  a  world- 
judgment. 

5.  The  flood  at  the  same  time  fact  and  symbol. 
See  the  previous  remarks.  No.  3. 

f  Tiie  meaning  of  the  name  Noah.  See  the 
Exegetical  annotations.  No.  I. 

7.  Tlie  announcement  of  the  flood,  or  the  whole- 
some destruction,  as  a  means  of  salvation  from  the 
incurable  corruption.  "The  end  of  aU  flesh,"  not 
so  much  a  judgment  of  condemnation  as  a  remedy 
again-t  it  (see  1  Pet.  iii.  19  ;  ch.  iv.  e,).  Tlieieby 
does  the  expression :  "  the  end  of  all  flesh,"  denote 
the  fact  that  the  immanent  judgment  of  natural  cor- 
ruption ha."  for  its  consequence  the  positive  judg- 
ment. "Wherever  the  carcass,  there  are  the  eagles 
gathered  together." 

8.  The  right  bi-lief  in  the  judgment  is,  at  the  same 
time,  a  belief  in  the  diliverance.  A  presentiment  of 
the  flood  and  a  preparation  of  the  ark  went  together. 

9.  The  ])lan  of  the  ark  was  imparted  to  Noah  by 
God.  The  Spirit  of  (iod  is  the  author  of  all  ideal  or 
pattern  forms  of  the  kingdom  of  God.  So,  for  ex- 
ample, the  tabeinacle,  or  ark  of  the  testimony. — 
The  building  of  the  ark  was  not  merely  a  means  ot 
salvation  for  Noah  and  Ids  race,  but  also  a  .sermon 
of  repentance  for  his  cotemporaries. 

\<>.  The  ark  was  not  a  .ship  (in  forin\  but  yet  it 
was  the  piimilivc  ship  of  humaiiity ;  Goil'fl  teaching 
men  navigation,  hi«  word  of  blessing  upon  il,  and  a 
qrmbol  of  deliverance  in  all  perils  of  the  deep. 

11.  Noah  was  not  only  saved,  but  also  the  savior 
or  the  mediator  of  the  divine  salvation  for  liis  house. 
He  wae  a  type  of  Chris',  the  ab.solnte  mediator. 

12.  Noah  was  comprehended  with  his  honsehold 
Id  the  (lue  baptism  of  the  flood.     Already  in  Noah's 


history  there  conspicuously  appears  the  theocratij 
significance  of  the  household  (Matt.  x.). 

13.  The  religion  of  revelation  is  alone  the  r^ 
gion  of  covenoit.  It  alone  has  the  idea  of  the  vaj-'> 
nant.  On  this  grand  and  peculiar  feature,  compare 
BtCHSER's  "  Concordance,"  art.  Bund.  But  it  is  a 
covenant  religion  because  it  is  the  religion  of  a  per- 
sonal Gcid,  and  of  his  relation  to  personal  men  (see 
the  Exegetical  annotations.  No.  2).  Here  we  are 
reminded  of  the  covenant-theory  of  Cocteins.  The 
divine  covenant  la  truly  a  divine  instituting,  not 
merely  a  contract  (n^"l3  ir:  he  gave  a  coeeimnt); 
but  this  instituting  is  also  a  covenanting.  IIV  Mil- 
erate  the  personal  ethical  relation  betwten  the ptrsorud 
God  atid personal  man,  when  we  '■bliteraie  the  coee- 
naiit  idea.  This  has  special  force  in  respect  to  the 
sacraments  of  the  covenant.  Through  them  man  re- 
ceives the  promises  of  God,  which  he  appiopriates 
along  with  the  obligations  of  the  faith.  This  applies 
to  the  tree  of  life  given  to  Adam,  to  the  rainbnw  of 
Noah,  to  the  stars  of  heaven  as  shown  to  .\hraham, 
and  to  circumcision,  to  the  passover  of  Mose.«,  as  well 
as  to  the  Christian  sacraments.  When  we  have  out 
of  view  the  obhgations  of  the  covenant,  as,  (or  ex- 
ample, that  of  tiie  initiation  of  children  in  baptism,  we 
profane  the  covenant  (compare  Baumuakten,  p.  Iii9). 

14.  The  difference  between  the  chan  and  the  un- 
clean animals  (see  the  Exeget.  aimnt.).  The  con- 
trast between  the  cattle  and  the  wild  beasts  is  not 
the  only  thing  determined,  but,  at  the  same  time,  the 
eonlra.st  between  an  animally  purr,  aud  an  animally 
impure,  physiologically-physical,  disposition  (>ee 
Lanoe's  Leben  Jesu,  vol.  ii.  p.  662).  Con  ectly  does 
Keil  remark  (ji.  262),  that  the  reception  by  pairs  of 
"  all  flesh  "  into  the  ark,  may  be  reduced  to  a  certain 
relativity.  The  measure,  however,  of  this  relativity 
cannot  be  particularly  determined :  for  the  suppo- 
sition of  EiiKARn  (p.  85),  that  the  beasts  of  the  field 
that  were  upon  the  eartli  after  the  flood  did  not  come 
out  of  the  ark,  but  were  originated  anew  by  God,  has 
no  support  in  our  history. 


HOMILETICAl  AND  PRACTICAL. 

See  the  Exegetical  notes,  and  the  Fumlainental 
Theological  Ideas.  The  great  flood  as  a  miraculous 
sign  of  (iod  :  1.  In  nature,  as  pointing  back  to  the  cre- 
ation, and  forward  to  the  end  and  renovation  of  the 
world.  2.  In  the  world  of  man ;  pointing  backward 
to  the  fall,  forward  to  the  last  apostasy.  3.  In  the 
sphere  of  thetlivine  righteous  government ;  a  copy- 
ing of  the  first  judgment  of  death,  a  pn  figuration  of 
the  end  of  the  world.  4.  In  the  kingdom  of  grace; 
pointing  backward  to  the  first  deliverance  ill  the 
fiisl  judgment,  forward  to  the  completed  salvatijn 
in  the  complete  and  fin  il  judgment  - — The  world  if 
that  day  an  oliject  of  displeasure  in  the  eyes  of  (r..d. 
— Noah's  righteousness  of  faith. — Noah,  .-tanine 
alone  in  the  generation  of  his  day. — In  the  time  M 
greatest  corruption,  there  are  the  chosen  of  Goa— 
Noah  comprehended  with  his  house. — A  witness  ibr 
the  signifieance  of  the  family  in  the  liingdoin  of 
(iod  and  in  the  Chuich. — The  covenant  of  (iod  with 
Noah  in  its  significance,  and  the  unfolding  of  this 
covenant. — The  covenant  of  God  with  Noah  a  cove- 
nant ot  salvation  lor  himself  and  his  house,  and  for 
the  fircservalion  of  the  human  race,  'flic  direction 
for  litiilding  llie  ark,  or  the  sacred  archetypes  of  the 
kingdoiri  of  (iod. — The  ark  in  its  figurative  .signifi 
cance:   1.  An  image  of  a  house  consecrated  \i,  liod. 


CHAP.   VII.    10-24. 


Mi 


I.  of  the  Church  of  Christ,  S.  of  the  Christian  state. 
—As  the  ark  Heats  on  iu  the  great  flood,  so  does  the 
jhip  of  ^he  Chureli  sad  on  amid  tlio  storm-judgments 
of  the  \»orld's  liisti  ry. — As  tlie  arli  never  goes  under, 
iO  never  sinlss  the  Cliureh. — The  ark  a  sermon; 
1.  In  its  own  linie,  2  for  all  times,  3.  for  the  last 
times,  and  especially,  4.  for  our  times.  Ham,  too, 
was  in  the  ark,  so  also  the  unclean  beasts  (in  oppo- 
Bition  to  the  Donatist  extravagances). — In  the  one 
person,  Noah,  were  both  his  house  and  his  future 
race  delivered ;  therefore  is  Noah  a  type  of  Christ 
(s.  V.  18):  "Go  thou  into  the  ark,"  thou  and  thine 
bouse,  that  is,  thy  sons.  Noah  as  the  middle  mem- 
ber of  the  line  between  Enoch  and  Abraham  (with 
reference  to  Hib.  .xi.). — The  distinction  between  the 
pure  and  the  impure  animals,  or,  that  which  is  proper 
for  an  offering  to  God  is  also  proper  for  tlie  enjoy- 
ment of  men. — How  the  instinct  of  safety  brings  to- 
gether man  and  beast  into  the  asylum  of  deliverance. 
— Through  death  to  life. — The  judgment  of  God  on 
the  iiist  world  In  its  still  enduring  efficacy :  1.  as  a 
sign  of  light  for  the  understanding  of  the  course  of 
the  world;  2.  as  an  everlasting  sign  of  warning; 
S.  ai  a  sign  of  salvation  full  of  the  blrssing  of  salva- 
tion. The  humanity  baptized  to  humaneness.  The 
heart  iu  the  covenant  of  Elohim  is  the  covenant  of 
Jehovah.     Through  faith  is  humanity  saved. 

Starke,  ch.  vi.  9 :  The  ground  of  Noah's  piety 
was  grace  on  the  side  of  God,  ver.  8,  but  this  was 
obtained,  in  no  way,  through  his  chastity,  as  the 
Papists  allege,  on  account  of  which  he  remained  five 
hundred  years  unmarried.  Grace  went  before  all 
his  works.     On  his  side,  faith  in  the  Messiah  was  the 


ground  of  piety — faith  in  the  God  .  f  tht  prumise, 
and  his  word  of  prondse.  He  proved  it  iu  fort 
ways:  1.  He  was  possessed  by  a  holy  fear,  in  «hiek 
he  held  for  true  the  threatening  of  (iod  in  re.^peei  to 
the  flood,  although  the  event  was  yet  far  ott';  2.  he 
prepared  the  ark  according  to  the  divine  command, 
although  he  had  to  contend  with  the  ridicule  of  the 
Cainites  on  account  of  tlie  judgment  being  so  long 
delayed ;  :i.  he  preached  righteousiie.ss  to  others 
(2  Pet.  ii.  5^,  whilst,  4.  he  himself  walked  irreproach- 
ably.— Noah  walks  with  God. — What  God  says  to 
Noah  has  three  parts ;  the  first  is  the  announcement 
of  the  flood,  the  second  the  command  to  build  the 
ark,  tlie  third  a  promise  relating  to  the  preservation 
of  his  life. 

Lisco :  Noah's  life  deliverance  includes  in  it  that 
of  the  whole  human  race;  to  this  also  does  the  cov- 
enant of  God  with  Noah  have  relation  in  its  widest 
sense. — Calwer,  Handbuch:  Noah,  with  tho.se  that 
belong  to  him,  is  to  bring  from  the  old  into  the  new 
world,  not  merely  naked  life,  but  the  pure  worship 
of  God,  to  which  the  offerings  pertained. — SiHRiiDKR, 
v.  13  :  God  speaks  to  Noah  in  his  relation  to  him  as 
creator  and  preserver.  And  so  his  covenant  with 
him  has  in  view  the  whole  human  race.  The  whole 
of  creature-life  is  embraced  in  this  voyage  from  tlie 
old  to  the  new  world. 

Calvin,  ch.  vii.  6  :  Not  without  cause  is  the 
statement  of  Noah's  age  repeated ;  for  among  other 
faults  of  old  age,  it  renders  men  sluggish  iind  obsti- 
nate ;  therefore  Xoah's  faith  comes  more  clearly  into 
view,  in  the  fact  that  even  at  sucn  an  age  it  did  not 
fail  him. 


SECOND    SECTION". 

3%«  Flood  and  the  Judgment. 


Chapter  VH.  10-24. 


10  And  it  came  to  pass  after  seven  days  [literally,  seven  of  days]  that  the  waters  of  tlie  flood 

11  were  upon  the  earth.     In  tlie  sixth  liundredtli  year  of  Noah's  life,  in  the  second  month, 
the  seventeenth  day  of  the  month,  the  same  day  were  all  the  fountains  of  the  great  deep 

12  broken  up,'  and  the  windows '^  of  heaven  were  opened.     And  the  rain'  [oca,  heavy  rain, 

13  imiier,  cloud-bnrsting]  was  upon  the  earth  forty  days  and  forty  nights.     In  the  selfsame  dav' 
entered  Noah,  and  Shem,  and  Ham,  and  Japheth,  the  sons  of  Noah,  and  Noah's  wife, 

14  and  the  three  wives  of  his  sons  with  them,  into  the  ark.     They,  and  every  beast'  after 
his  kind,  and  all  the  cattle  after  their  kind,  and  every  creeping  thing  that  creepeth  upon 

15  the  earth  after  his  kind,  and  every  fowl  after  his  kind,  every  bird  of  every  sort.      Anrf 
they  went  in  unto  Noah  into  the  ark,  two  and  two  of  all  flesh  wherein  is  the  breath  of 

16  life.     And  they  that  went  in,  went  in  male  and  female  of  all   flesh,  as  God  had  com- 

17  manied  him  ;   and  the  Lord  shut  him  in.     And  the  flood  was  forty  days  upon  the  earth , 

18  and  the  waters  increased  and  bare  up  the  ark,  and  it  was  lift  up  above  the  earth.     And 
the  waters  prevailed,  and  were  increased  greatly  upon  the  earth;    and  th<?  ark  went 

19  [drove  iiere  and  there]  upon  tile  face  of  the  waters.     Ami  the  waters  prevailed  exceedingly 
upon  the  earth ;  and  all  the  high  hills  that  were  imder  the  whole  heaven  were  covered. 

20  Fifteen    cubits    upward  did    the  waters    prevail ;     and   the   motmtains  were    covered 

21  And  all  flesh  died  that  moved  upon  the  earth,  both  of  fowl,  and  of  caitle,  and  of  beast, 

22  and  of  every  creeping  thing  that  creepeth  upon  the  earth,  and  every  man :  .  Vll  in  whoaf 


804 


GENESIS,  OR   THE   FIRST   BOOK   OF   MOSES. 


23  nostrils  was  the  breath  of  life,  of  all  that  was  in  the  dry  land.     And  every  living  thing 

was  destroyed  [Lange  reads  n^';  m  Kal,  and  renders, /lerfes/royed]  which  was  upon  the  face  of  the 
ground, "  both  man  and  cattle,  and  the  creeping  things,  and  tlie  fowl  of  the  lieaven, 
and  they  were  destroyed  from  the  earth;  and  Noah  only  remained  alive,  and  they  that 

24  were  wit.h   him  in  the  ark.     And  the  waters  prevailed  upon  the  earth  a  hundred  and 
fifty  days. 

I*  Ver.  11."  ITfTZS  ,  a  very  strong  word.  Sudden  cleaying ;  used  of  the  earthquake  or  earth-cleaving,  Numb,  rri, 
81;  Zach.  xiv.  4.  Hence  the  noun  nyp3 ,  a  valley,  as  though  the  Hebrews  had  some  notion  of  valleys  having  theij 
oripin  in  fissures  or  violent  separations  of  the  earth.  Comp.  Hab.  iii.  9,  V"l5<  ypsri  P^"in3  ,  "Thou  didst  cleave  th« 
earth  with  rivers" — or  tioods.— T.  L.]  "'  '        '~   ■  '  = 

[2  Ver.  11. — rSiX  windows,  openings — general  sense  very  clear  from  parallel  passages,  such  as  Is.  Ix.  5  and  Eccles. 
zii.  3,  though  in  the  fatter  passage  it  is  used  metaphorically  of  the  eyes  as  the  windows  of  the  body.  LXX.,  KaTappaKTcu^ 
Syriac,  |  ^  f^  ^  ,  or  pourers. — T.  L.] 

[^  Ver.  12. —  Cll^y ,  the  very  great  rain,  that  which  comes  down  in  a  body,  as  it  were.  ^Zl'D  denotes  the  common  rain, 
except  when  this  word  is  jomed  with  it,  as  in  Job  xxxvii.  6,  CC5  1I31C  ,  and  in  Zach.  i.  1, — when  it  is  intensitied.  In 
the  Arabic,  ^  y.  "^  is  never  used  for  the  rain,  but  it  keeps  the  primary  sense  of  magnitude,  weight,  density,  pinguit, 
enusus.—T.Ij.] 

I*  Ver.  13. —  ci'in  0^7 2,  in  ipso  die,  in  that  very  day.  It  denotes  a  statistical  particularity,  which  takes  this 
account  entirely  out  of  the  legendary  or  mythical  view.  It  is  most  exactly  true,  or  it  is  the  boldest  of  forgei-ies  in  everv 
unit  and  decimal  employed  in  its  reckonings. — T.  L.] 

[^  Ver.  14.— 'r?2nn  hz^  • "^'^n    ^^V    ^^  ^^^"^  only  be  remarked  that  all  the  aW«,  here  and  elsewhere,  in 

this  account,  are  to  be  taken  as  unlimited,  or  as  specific,  according  to  the  view  we  are  compelled,  from  other  considera- 
tions, to  form  of  the  universality  or  partiality  of  the  flood  itself.  Elsewhere  only  the  niatlS  are  mentioned,  as  is  noticed 
by  Dr.  Mubpht,  p.  212,  and  there  is  good  reason  to  regard  it  here  as  specifically  limiting  the  more  general  word 
n^n  before  it.  Their  coming  to  the  ark  by  pairs  was  evidently  supernatural,  but  this  in  no  respect  atfects  the  other 
question.— T.  L.]  , 

[*  Ver.  23. —  miTsn  ^:s  by.  Rendered  in  our  version,  "  on  the  face  of  the  ground."  Bather,  "  on  the  face 
of  the  Adamah,"  the  word,  in  the  chapters  before,  used  for  the  inhabited  territory  in  distinctioti  from  ^1S  ,  as  in  Gen. 
iv.  14 ; — Y~i^  ,  in  thai  connection,  being  used  for  the  wide,  unknown  earth,  into  which  Cain  feared  he  should  be  driven, 
as  a  wanderer  and  a  vagabond.  The  use  of  ni^lX  here  certainly  seems  to  imply  some  territorial  limitation.  Even 
when  y"iX  occurs,  it  may  be  better  rendered  land,  indetinitely,  than  with  that  idea  of  totiiUty  which  our  modern  knowl- 
edge makes  us  attach  to  it.    See  further  on  this  in  the  Excursus,  at  the  end  of  the  account. — T.  L.] 


EXEGETIOAL  AND  CRITICAL. 

1.  The  Time  nf  the  Flood.— The  beginning  of  the 
flood  is  first  deteniiiued  in  reference  to  the  age  of 
Noah.  It  was  in  tlie  sixth  hundredth  year  of  Noah's 
life,  that  is,  in  the  year  when  the  six  hundredth  year 
of  his  life  would  be  completed.  The  number  600 
appears  here  to  have  a  symbolical  meaning,  as  also 
the  week  for  his  going  into  the  ark.  Six  is  the  num- 
ber of  toil  and  labor.  Next  there  is  fixed  the  date 
of  the  beginning:  on  the  sevetiteetith  day  of  the 
seconil  month.  According  to  Knobel,  must  this  date 
be  reckouetl  frotu  the  first  day  of  the  six  humlredth 
year  of  Noah's  life.  For  this  there  appears  no  ground 
here,  if  we  assume  that  the  narrator  hail  in  view  a 
known  and  iletcrmincd  numbering  of  tlie  months. 
The  <|ue3tion  is  this — whether  the  months  are  to  be 
determined  acconling  to  the  theocratic  year,  which 
the  .Jews  kept  after  the  Exodus  from  Rgypt,  and 
which  began  with  Nisan  in  April  (so  that  the  begin- 
ning of  the  flood  would  have  fallen  in  the  inimth 
Ijar,  or  May),  or  whothcr  It  was  after  the  (Pconnmic 
years'  reckoning,  according  to  which  'I'isri  (September 
and  October)  made  the  end  of  the  yeiir  (Kxod.  xxiii. 
Ifi;  xxxiv.  B2).  Habbi  Joshua,  Lepsius,  and  other.s, 
are  for  the  thoncratic  tinie-rcckoidng.  Accor<ling 
to  this,  the  flood  began  in  the  nioiilh  that  followed 
KLsan.  Keil  and  Knobel,  on  the  contrary,  are  for 
the  ajconomic  reckoning,  according  to  which  the 
iiecond  month  would  have  fallen  In  our  October  or 
November.  ".loseplms  (Aiitiq.  i.  '.I,  ?,)  has  in  niir.d 
the  month  named  by  the  llebiews  Marhezvan,  which 
follows  after  Tisri :  so  the  Targiiin  of  Jonathan,  as 


well  as  Jarchi  and  Kimchi.  The  continuous  increase, 
theti,  or  swelling  of  the  waters  from  the  1 7th  of  the 
second  month,  to  the  17th  of  the  seventh  month,  a 
period  of  five  months,  or  150  days,  wouhl  fall  in  the 
winter  months."  Knobel.  Instead  of  this,  we  hold 
that  in  a  cosniical  catastrophe,  such  as  the  flood  ap- 
pears to  have  been,  the  regard  paid  to  the  season  ot 
the  year  becomes  fallacious;  and  then  we  are  not 
here  to  think  of  any  usual  climatic  events,  such  aa 
took  place  in  the  case  of  the  Egyptian  plagues, 
though  miraculously  effected.  It  appears,  there- 
fore, to  us,  to  have  no  bearing  on  the  case,  that  the 
Euphrates  and  the  Tigiis  fall  towards  the  end  of 
May,  and  in  August  and  November  reach  their  low- 
est point,  or  the  consideration  that,  for  the  ancients, 
the  winter  season  wtis  a  mournful  time  of  desolation, 
etc.  Knobel.  It  would  seem  from  ch.  viii.  22,  that 
the  flood  broke  through  all  the  ordinary  constitutioD 
of  nature.  In  the  first  jduce  must  we  enileavor  to 
.«et  ourselves  right  with  respect  to  the  connection  ia 
the  dates  as  given  in  our  narration.  On  the  17th 
day  of  the  second  month,  then,  came  the  flood,  ami 
it  mined,  from  that  time  on,  forty  days  and  forty 
nights.  The  conse(|uenee  was  the  height  of  water 
ill  the  flooil  which  continued  for  150  days  (ch.  vii. 
24).  Then  began  the  waters  fo  fall,  and,  on  the  1  7th 
ihvy  of  the  seventh  intrnth,  the  ark  rested  ii|ion  the 
montilains  of  Ararat.  Tims  far  five  months  have 
passed.  On  the  first  day  of  the  lOtli  month,  that  ia, 
after  about  eight  months,  the  tops  of  the  mountaina 
appeared.  Finally,  in  the  six  hundred  and  first  year 
of  Noah's  age,  in  the  first  dav  of  the  first  month,  th« 
ground  was   becoming  dry,    lud  on   the  seven-and- 


CHAP.  VII.  10-24. 


305 


twentieth  day  of  the  next  month,  it  had  become 
wholly  dry  (ch.  viii.  14).  From  the  statement  that 
this  ensued  in  the  six  hundred  and  first  yeai-  of 
Noah's  age,  it  cannot  follow  that  his  birthday  fell  on 
New  Year,  but  only  that  about  one  year  had  elapsed. 
The  extreme  end  of  the  flood,  however,  was  ten  days 
after  the  full  year  which  the  flood  had  continued. 
Knobcl  conjectures  that  the  flood  was  originally  reck- 
oned acconiing  to  the  solar  year  of  365  days,  but 
that  the  Hebrew  narrator,  reckoning  by  lunar  years, 
transposes  the  account  to  one  year  and  eleven  days 
(p.  81).  That  would  make  the  solar  year  to  have 
been  before  the  hmar  year,  which  seems  to  us  im- 
possible. It  would  seem  to  aid,  to  some  extent,  in 
getting  a  right  view  of  the  times  of  the  year,  to  bear 
in  mind  that  the  dove  which  Noah  let  fly  the  second 
time  brought  back  a  fresh  olive-leaf  in  its  mouth 
(ch.  viii.  11).  That  was  probably  forty  days,  and 
fourteen  days,  after  the  first  day  of  the  tenth  month, 
and  therefore,  at  all  events,  towards  the  end  of  the 
eleventh  month.  If  we  must  regard  this  fresh  oUve- 
leaf  as  belonging  to  the  spring  season,  then  the  be- 
ginning of  the  flood  may  have  well  fallen  eleven 
months  before,  or  in  the  time  of  May.  But  this  con- 
clusion is  insecure,  because  the  olive-leaf,  in  its  bud- 
ding, is  not  confined  to  the  spring.  For  the  opposite 
view,  Delitzsch  (p.  '257)  presents  something  that  is 
specially  worthy  of  notice,  namely,  that  the  observa- 
tion of  the  earlier  oeconomic  reckoning  of  time  con- 
tinued among  the  Jews  after  the  introduction  of  the 
theocratic  computation.  If,  however,  the  flood  be- 
gan with  the  autunmal  rainy  season,  it  must  have 
ceased  exactly  as  the  rainy  season  of  the  next  year 
commenced.  In  regard  to  the  reckoidng  of  the  year, 
Knobel  remarks  thai  the  Hebrews  reckoned  it  ac- 
cording to  lunar  months,  354  days,  other  nations  by 
solar  months,  making  ^G.**  days, — for  example,  the 
Egyptians  and  the  Persians,  and  also,  in  astronomi- 
*\a\  matters,  the  Chaldfeans. 

In  regard  to  the  world-year  of  the  flood,  the  cita- 
tions of  Delitzsch  (p.  244)  are  worthy  of  attention. 
The  mythologically  enlarged  numbering  of  the  Baby- 
lonians, Delitzsch  and  others,  reduce  to  the  2o00th 
year  before  Christ.  In  respect  lo  the  day  when  the 
flood  commenced,  the  Babylonian  legend  gives  the 
15th  of  Dasios.*  This  statement  favors  the  Bible 
reckoning  of  the  year  from  Nisan  (that  is,  according 
to  the  theocratic  reckoning),  not  from  Tisri.  For  a 
table  of  the  different  monthly  suns,  see  Delitzsch, 
p.  246. 

2.  Vera.  10-16.  The  opening  of  the  Flood  the 
shutting  up  of  the  Ark. — All  the  fountains  of  the 
great  deep  ^rere  broken  up. — TheNipbal  or  pas- 
sive form  of  "pS  is  tu  be  noticed.  It  denotes  violent 
changes  in  the  depths  of  the  sea,  or  in  the  action  of 
the  earth, — at  all  events,  in  the  atmosphere  (see  the 
preceding  Section).  Dinn ,  the  deep  of  the  sea, 
whose  fountains  (Job  xxxviii.  16*;  Prov.  viii.  28)  or 
grigins  are  conditioned  by  the  heights  and  depths  of 
the  earth  itself.  This  fact  is  placed  first.  The  rain 
appears  to  be  mentioned  as  a  consequence.  ''Simi- 
lar views  of  water  in  the  interior  of  the  earth  found 
place  among  the  Greeks  and  Romans;  from  this,  too, 
many  sought  to  explain  the  ebb  and  flow  of  the 
tides."  Knobel.  Only,  here  there  is  expressed  no 
distinct  view  respecting  the   fountains  of  the  sea- 

•  fD.isio.'?  was  the  eighth  month  of  the    Babylonian 
and   Macedonian  year.      See  the  Table  of  Delitisch,   p. 


«46.— T.  o.] 


20 


deep.*  The  expression,  too,  "the  windows  of 
iieaven,"  is  not  lo  be  too  literally  pressed. — In  the 
selfsame  day  entered  Noah,  etc. — That  is,  by  the 

[♦  **  The  great  deepy"  JlS'^  Olnn,  vil.  21.    Oomp.  Gen. 

i.  2  ;  Prov.  viii.  27,  28  ;  Job  xxxviii.  16  ;  Ps.  civ,  6 ;  Jonah 
ii  6  ;  Is.  li  10,  and  other  places.  Sometimes  i'Mom  ii 
joined  uith  "■* ,  and  seems  to  be  used  as  synonymous  with 
the  great  sea,  as  in  Ps.  civ.  6  ;  Jonah  ii.  5  ;  but  for  the  pri- 
mary idea  we  must  look  to  Gen.  i  2.  In  creation,  it  was  all 
watiT,  or  fluid  (so  conceived).  Afterwards  the  land  (th» 
solid)  is  commanaed  to  appear,  and  the  waters  are  gathered 
to  one  place,  nns  DTpTS ,  whether  it  means  the  suriao* 
sea,  or  the  supposed  great  abyss  beneath.  In  the  poetical 
parts  of  the  Bihle,  the  conception  is  that  of  the  earth  (the 
land  or  ground)  as  built  upon  the  watt-rs  lymg  below.  It 
was  the  contrast  to  the  heavet    or  skies  above,  as  in  Prov. 

viii.  28,  Dinn  Pir^  TiTrs  "■  .T3*a  o^pna  i^tiaxa. 

In  regard  to  all  this,  it  may  be  said,  that  the  Bible  is  responsi- 
ble neither  for  Neptunian  nor  Plutonian  theories.  Facts  ar* 
given,  but  they  are  presented  according  to  the  cmiceptiona 
of  the  day.  \\  ater  gushed  from  the  earth,  and  the  writer 
describes  it  by  saying  that  the  fou'  tains  of  the  tehnm  rahha, 
the  gi'eat  deep,  were  broken  up.  Aside  from  the  trudiiionai 
creative  account,  nothing  could  have  been  more  natural  than 
the  idea  that  the  interior  earth,  or  the  space  under  the  earth 
(whatever  notions  might  have  been  had  of  the  earth's  shape 
or  support),  was  a  region  of  water.  It  was  a  direct  deduc- 
tion (true  or  false)  from  the  phenomena  of  springs  and 
wells, — and  that,  by  a  process  strictly  Baconian.  After- 
wards, but  very  early,  the  sight  of  voIcJinoes  (see  Ps.  civ. 
32)  must  have  given  also  the  idea  of  interior  fire.  We  know, 
even  yet,  hardly  any  thing  about  it.  Kesearches  on  the 
surface,  or  shell,  of  the  globe,  have  given  us  much  curious 
knowledge  as  to  its  progressive  surface-formation,  and  the 
great  periods  which  it  indicates  ;  but  beyond  this,  niu-  know- 
ledge of  the  vast  interim  r  is  about  as  great  as  that  which  one 
who  had  pierced  half  through  the  shell  of  an  egg,  \vou!d,  by 
such  means  alone,  have  obtained  of  that  most  curious  struct- 
ure. He  might  conjecture  that  there  w;is  heal  and  fluid 
there,  but  that  would  be  all.  Perhaps  it  is  well  that  we 
have  so  little  means  of  penetrating  this  vast  unknown.  We 
could  not  rest  very  securely  if  we  knew  all  that  was  going 
on  inside  the  earth,  or  had  even  a  glimpse  of  the  surging, 
boiling,  or  bmning,  that  may  be  taking  place  ten  miles,  or 
even  ten  furlongs,  rigbt  beneath  our  feet.  There  is  a  tefiom 
rahba  there,  filled  with  something  th.it  might  make  a  rapid 
ruin  of  our  earth,  if  we  had  nothing  to  trust  to  but  the  un- 
known nature,  and  no  other  inyuiance  ;igainst  it  but  our 
much-lauded  science.  Our  only  secure  trust  is  in  One  in 
whom  we  believe,  as  having  a  higher  than  a  physical  purpose 
inthe  continuance  of  the  earth, — one  who  "  binds  the  Hoods 
from  overflowing,"  and  the  fires  from  yet  bursting  forth. 
This  conception  of  the  tehoin  rabba  is  most  grapbic^lly 
presented  Gen.  xlis.  25.  It  is  there  called  TiE^I  Cinn 
rrri.  "the  abyss  couchant  below,"  like  a  wild  beasi 
crouching  down  and  ready  to  spring  upon  his  prey,  just  sm 
in  Gen.  iv.  7  sin  is  described  as  V Z"l ,  ready  to  spring  upon 
a  man  at  any  moment. — In  the  Arabian  tradition  the  waters 
:u-e  represented  as  coming  out  of  an  oven  (the  vaulted  interior 
earth),  and  as  being  boiling  hot.    See  Koran,  Surat  xi.  41, 

syjjij]  )w*  w^f  ^L^  f«^1  ,  "  when  our  com- 
mand went  forth,  then  boiled  the  furnace."  This  came 
Jrom  the  idea  of  Geysers,  or  hot  springs,  and  may  have  bad 
some  truth  in  it,  since  it  does  lot  detract  from  Scripture  to 
sup])Ose  that  there  may  have  been  other  minor  facts  respect- 
ing the  flood,  preserved  in  other  and  independent  accounts. 
Sale  says  that  the  Arabians  got  tlds  from  the  Jews  ;  and  so 
also  Reckendorf  states  in  the  Introdnction  to  his  Hebrew 
translation  of  the  Koran,  citing  from  the  Talmud  (Sanhe- 
drin),  but  this  does  not  bear  them  out,  since  the  word  nrTi"! , 
there  used,  means  simply  the  effervescence  or  tumultuoua 
boiling  motion  which  Sla'imonides  says  came  from  the  vio- 
lence of  the  eruption,  and  not  from  beat.  It  is  by  him,  and 
the  Talmud,  cnmparod  with  the  violent  fermentation!^  and 
eruptions  of  sen^uality  that  brouglit  on  such  an  out  bursting 
flood  as  a  fitting  judgment ;  and  so  says  Rabbi  Hasada,  in 
the  passage  quoted  from  the  SanhedriJn  :  *' They  corrupted 
everything  (^^nn''"13),  in  the  boiling  sensufvlity  c*  ■^b^ir 
transirression,  and  by  the  boilings  of  an  all-destroying 
water  were  they  judged."  Such  a  mode  of  interpretation  ii 
peculiarly  Rabbinical,  but  the  fact  of  hot  eruptions  (like 
thnse  of  the  Icelandic  geysers)  may  well  have  been,  or  of 
boiline  w;iter,  as  the  Arabian  aceoont  states  it.^T  L.  I 


S06 


GENESIS,  OR  THE  FIRST   BOOK   OF  MOSES. 


Ume  of  the  breaking  out  of  the  flood  was  the  diffi- 
cult embarkation  accomplished  —  happily  accom- 
plished, n^n  denotes  here  the  wild  beast.  All 
birds,  all  winged  creatures,  Knobel  takes  as  synony- 
mous. But  since  the  kind  is  named  before,  there 
would  seem  to  be  intended  a  subdivision  of  the  kiud, 
and  tliat  what  is  said  relates  to  birds  in  a  nai  rower 
and  in  a  wider  sense — As  God  had  commanded 
him,  and  the  Lord  shut  him  in. — Here  most  dis- 
tinctly presents  itself  the  contrasting  relation  of 
these  two  names.  Elohim  gives  him  the  prescrifrtion 
in  relation  to  the  pairs  of  animals  for  the  preserva- 
tion of  the  animal  world,  but  Jehovah,  the  covenant 
God,  shuts  him  in,  that  is,  makes  sure  the  closing 
of  the  ark  for  the  whole  voyage,  and  for  the  salva- 
tion of  his  people.  This  inclusion  was,  at  the  same 
time,  an  exclusion  of  the  race  devoted  to  death. 

3.  Vera.  17-24.— 7%«  full  Development  of  the 
Flooit  and  its  Effect,  tlie  Destruction  of  ever  1/  Lii'ing 
Tiling.  And  the  flood  was  forty  days  upon  the 
earth. — The  tii>t  forty  days  denote  the  full  develop- 
ment of  the  flood,  which  lifted  up  the  ark  and  set  it 
in  motion.  The  advance  of  the  flood  is  measured  by 
reference  to  the  arli.  It  is  lifted  up ;  it  is  driven  on. 
With  the  waves  she  sails,  and  over  the  high  hills. 
The  last  is  said  in  a  general  acceptation,  as  a  meas- 
urement of  the  height  of  the  flood  by  the  height 
of  the  hills.  The  estimate  that  seems  to  be  expressed 
by  saying,  "  fifteen  cubits  did  the  waters  prevail  over 
the  high  hills,"  would  neither  give  sense  if  taken  lit- 
erally, since  the  high  hills  have  very  difl'erent  heights, 
nor  could  it  mean  that  the  flood  was  fifteen  cubits 
above  the  highest  mountain  on  the  earth.  But  since 
now  Noah  could  hardly  have  sailed  directly  over  the 
highest  mountain  of  the  earth,  much  less  have  known 
the  fact,  we  must  suppose  that  this  exact  estim.rte 
was  imparted  to  himself,  or  to  some  later  writer, 
through  direct  revelation — an  idea  wliich  is  little  in 
harmony  with  the  true  character  of  a  divine  revela- 
tion. We  must,  therefore,  suppose  that  the  epic- 
symbolical  view  according  to  which  the  flood  rose 
high  over  all  the  mountains  of  the  earth,  becante 
conuected  with  the  tradition  that  Noah  found  out 
the  measure  denoted,  by  some  kind  of  reference  to 
the  mountain  on  which  the  ark  settled.  Knobel  : 
"  The  representation  may  amount  to  this :  since  the 
ark  drew  about  fifteen  cubits  water,  its  first  settling 
on  Ararat  in  the  falling  of  the  flood  would  give 
that  measure.  The  160  days,  within  which  the  de- 
struction was  accomplished,  include  the  forty  days 
of  .storm  at  the  liegiuning.  According  to  eh.  viii.  ■!, 
the  rain  continued  all  through  these  150  days  Still 
must  we  distinguish  iis  more  moderated  continuance 
from  the  first  Sturm  of  rain  in  the  fcjrty  days.''  In 
respect  to  the  universality  of  the  flood,  see  Kcil, 
whose  judgment  about  it  is  similar  to  that  of  Ebrard,- 
whereas  Delilzseh  is  unwilling  to  insist  upon  it  as  an 
article  of  faith,  especially  the  geographical  univci- 
aality  (p.  2G0).     Compare  the  preceding  Section. 


DOCTEINAI,  AND  ETHICAL. 

1.  The  threatenings  of  God  are  as  certain  as  his 
promises  ;  for  God's  word  is  certain.  As  sure,  how- 
ever, as  is  the  word  of  God,  so  sure  is  faith  in  its 
holy  fear,  its  holy  confidence  and  joy. 

2  As  God  has  provided  hcl|)  and  deliverance  for 
men  by  means  of  exposed  infants,  or  Bhandoncd 
oipbans,  so  also  through  old  men,  as  in  the  case  of 


Abraham,  Moses,  Noah.     The  like  wonders  happei 
in  all  times. 

3.  Wiien  the  necessity  is  grealt^t,  then  is  th4 
help  at  the  nearest,  and  the  highest.  When  sin 
(and  the  flood)  become  most  powerful,  then  grace, 
and  the  miracles  of  grace,  become  most  mighty  foi 
dehverance. 

4.  The  safe  embarkation  of  a  little  world  in  the 
ark  before  the  breaking  out  of  the  flood.  A  won- 
derful instinct,  a  still  more  wonderful  procession,  a 
wonderful  peace  as  the  consequence  of  a  wonderfu' 
terror. 

5.  The  animal-world  in  the  ark,  type  and  symbol 
of  the  animal-world  in  general:  the  mention  oi'  man 
and  woman,  man  and  wife,  presents  prominently  the 
fact  that  the  ark  was  to  become  the  point  of  depart- 
ure for  new  generations. 

6  Jehovah  shut  him  in. — The  innermost  motive 
for  the  salvation  of  every  living  thing  is  God's  cove- 
nant with  his  own.  Christ  is  here  the  head  and  sta' 
of  history. 

7.  The  ark,  with  its  souls,  in  the  waters  of  the 
great  flood  (sintflut),  which  was  at  the  same  time  a 
sin-flood  (siindflut),  a  destroying  flood  of  wrath  and 
judgment ;  in  like  manner  Moses  in  the  ark  upon  the 
Nile,  and  Christ  on  the  cross  and  in  the  grave. — 
There  are  moments  in  which  the  kingdom  of  God 
seems  lost,  or  in  the  most  fearful  peril,  and  yet  is 
it  all  the  more  securely  hidden  and  protected  in  the 
truthfidness  of  God  himself,  in  the  everlasting  love 
he  has  for  his  people. 

8.  The  terror  of  judgment  in  the  flood  immensely 
great,  and  yet  not  equal  to  the  terror  of  the  last 
judgment-day  (1  Pet.  ill.  4). 

9.  The  waters  of  the  flood  as  a  symbol  of  the 
judgment  of  redemption,  of  the  baptism  at  the 
world's  end,  and  generally,  of  the  passage  of  believers 
with  L'hrist  through  death  to  life  (Ps.  Ixix.  77),  is  to 
be  distinguished  from  the  waters  of  the  sea  as  the 
symbol  of  peoples  and  nations,  their  births  and  rev- 
olutions, as  compared  with  the  kingdom  of  God  (P» 
xciii ;   Dan.  vii ;  Rev.  xiii.  1). 

It).  The  most  fearful  sorrows  are  measured  by 
comparing  them  with  the  height  of  water  in  the 
flood,  and  the  hardest  days  of  sorrow  are  reckoned 
as  the  days  of  the  deluge. 

11.  The  symbolic  of  the  forty  days.  Four  is  the 
number  of  the  world,  ten  the  number  of  the  con' 
plcted  development.  It  therefore  denotes  the  fulncak 
of  the  world-times,  and  of  the  world's  judgment. 

12.  God's  dominion  as  great  as  God  himself. 


HOMELETICAI,  AND  PRACTICAL. 

See  the  preceding — The  embarkation  into  th« 
ark. — .Jehovah's  shutting  in. — Tiie  measured  deepa 
of  terror,  the  numbered  days  of  trouble. — The  ark  as 
the  cradle  of  the  new  human  race  rocked  by  the  bil- 
lows: 1.  a  frail  dicst,  an  infinitely  precious  content, 
2.  fearfully  threatened,  securely  protected  ;  trem- 
bling in  the  deep  abyss  of  waters,  lifted  high  on  the 
wave  of  consecration. — The  help  of  God  in  the  floods 
of  distress. — The  watery  grave :  I.  deep  for  the  liu- 
mim  eye ;  not  too  deep  for  the  eye  of  God. — The  sea, 
too,  sliall  give  up  her  dead. — Noah's  faith  ;  its  grand- 
eur: as  in  contrast,  1.  to  the  universal  apostasy, 
2.  to  the  impending  judgment,  8.  to  its  once  great 
task  and  labor,  4.  to  the  sport  of  the  woi-ld,  5.  to 
the  terrors  of  the  flood,  'J.  to  the  roirors  of  the  «ni 


CHAP.  Vm.  1-19. 


301 


mal  world  incloseii  with  him — the  ark  a  lion's  den. — 

Noah  in  the  floating;  ark,  and  Moses.  Both,  though 
seeming  lost,  preserved  for  the  greatest  things. 

Starke;  As  God  suffered  the  waters  to  increase 
iradually,  so  Iiad  tlie  ungodly  time  for  repentance; 
a  thing  which  may,  perliaps,  have  happened  in  the 
case  of  many,  so  that  tlie  soul  was  saved  in  the  de- 
struction of  the  flesh.  According  to  tliis,  it  would 
be  false  what  the  .lews  say  of  the  men  who  perished 
in  the  flood,  tliat  tliey  have  neither  part  in  the  eter- 
nal life,  nor  in  the  resurrection  of  the  dead, — a  con- 
clusion wliich  they  draw  from  an  improper  interpre- 
tation of  ch.  vi.  3.  It  may  be  easily  believed  that 
the  fish  in  great  part  died,  not  because  the  waters 
were  seething  hot,  as  the  Rabbins  say,  but  because, 
with  the  fresh  water,  there  mingled  itself  the  salt, 
which  is  contrary  to  the  nature  of  many  kinds  of  fish. 

Lisco :  God  .shut  Noah  in ;  so  was  the  pressure 
into  tlie  ark  prevented  as  against  the  godless,  whilst 
Noah  was  made  safe. 

GsKi^CH :  The  clean  beasts.     Before  their  use  as 


food  they  were  offered  in  sacrifice,  devote'i  to  God  ■ 
partly  because  in  each  enjonuent  thanks  should  b« 
offered  to  God,  and  p^irtly  because  thereby  even  the 
enjoyment  itself  becomes  sanctified. 

C.\LWER,  Bandhuch:  The  first  jud.gment  of  tli« 
world  through  water,  the  last  through  fire  (2  Pet 
viii.  6). — So  sinks  the  old  world  in  its  grave.  Jehc 
vah,  the  trusted,  shuts  him  ia  So,  too,  watches  ovei 
us  the  shepherd  of  Israel,  who  slumbers  nut  nor 
sleepetli. — Schrodkr  :  There  secst  thou  that  all  the 
words  of  God  have  the  power  of  an  oath  (Val.  Her- 
berger).  —  A  night  of  death  reigns  over  a  world 
abandoned  to  its  doom.  Because  the  earth  was  cor- 
rupt, morally,  the  Lord  destroys  it — (that  is,  gives  it 
up  to  physical  corruption).  So  Luther.  To  say  the 
fountains  were  broken  up,  and  the  flood-gates  were 
opened,  is  a  biblical  mode  of  speech  whereby  is  ex- 
pressed the  fact,  that  the  waters  were  not  suffered  to 
flow  in  their  wonted  manner  (Calvin). — The  Lord 
pi'eserved  the  ark  and  Noah  therein  as  a  treasur* 
(Verleb.  Bibel). 


THIKD    SECTION. 

The  Ark,  and  the  Saved  and  Renewed  Hvmanity. 


Chapter  Vm.  1-19. 


1  And  God  remembered  Noah,  and  every  living  thing,  and  all  the  cattle  that  was 
with  him  in  the  ark ;    and  God  made  a  wind  to  pass  over  the  earth  and  the  waters 

2  assuaged.'      The  fountains  also  of  the  deep  and   the  windows  of  heaven  were  stop- 

3  ped,  and  the  rain  from  heaven  was  restrained.     And  the  waters  returned'  from  off 
the  earth  continually  [to  go  and  return,  aiiai  "iibn]  ;  and  after  the  end  of  the  hundred  and 

4  fifty  days  the  waters  were  abated.     And  the  ark  rested'  in  the  seventh  month,  on  the 

5  seventeenth  day  of  the  month,  upon  the  'mountains  of  Ararat.     And  the  waters  de- 
creased continually  imtil  the  tenth  month ;   in  the  tenth  month,  on  the  first  day  of  the 

6  month,  were  the  tops  of  the  mountains  seen.     And  it  came  to  pass  at  the  end  of  forty 

7  days  that  Noah  opened  the  window  of  the  ark  which  he  had  made.     And  he  sent  forth 
a  raven  which  went  to  and  fro'  until  the  waters  were  dried  up  from  off  the  earth. 

8  Also  he  sent  forth  a  dove  from  him  to  see  if  the  waters  were  abated  from  off  the  face 

^    of  the  ground  [lipH,  hadbecomelight  or  shallow,  not  had  disappeared,  as  Lange  says] .       But  the  dove 

found  no  rest  for  the  sole  of  her  foot,  and  she  returned  unto  him  into  the  ark,  for  the 

waters  were  on  the  face  of  the  whole  earth  ;  then  he  put  forth  his  hand,  and  took  ber, 

iO  and  pulled  her  in  imto  him  into  the  ark.     And  he  stayed  (-n»:)  yet  other  seven  days, 

11  and  again  he  sent  forth  the  dove  out  of  the  ark.  And  the  dove  came  in  to  him  in  the 
evening;   and  lo,  in  her  mouth  was  an  olive-leaf  plucked  off;  so  Noah  knew  that  the 

12  waters  were  abated  from  off  the  earth.     And  he  stayed  [bn«7  Niphal]   yet  other  seveu 

13  days'  and  sent  forth  the  dove;  which  returned  not  again  to  him  any  more.  And  it 
came  to  pass  in  the  six  hundredtli  and  first  year,  in  the  first  month,  the  first  day  of  the 
month,  the  waters  were  dried  up  from  off  the  earth  ;  and  Noali  removed  the  covering 

14  of  the  ark,  and  looked,  and  behold,  the  face  of  the  ground  was  dry.     And  in  the  second 

15  month,  on  the  seven-and-twentieth  day  of  the  month  was  the  earth  dried.     And  God 

16  [Elohim]  spake  unto   Noah,  ."iaying.   Go  forth  of  the  ark,   thou,   and  thy  wife,  and  tliy 

17  sons,  and  thy  sons'  wives  with  thee.  Bring  forth  with  thee  every  living  thing  that  ia 
with  thee,  of  all  flesh,  both  of  fowl  and  of  cattle,  and  of  every  creeping  thing,  that  creep- 
eth  ipon  the  earth;  that  they  may  breed  abundantly  in  the  earth,  and  he  fruitful  and 


308  GENESIS,  OR  THE   FIRST   BOOK   OF  MOSES. 

18  multiply  upon  the  earth.     And  Noah  went  forth,  and  his  sons,  and  his  wife,  and  hi> 

19  sons'  wives  with  him.     Every  beast,  every  creeping  thing,  and  every  fowl,  and  what* 
soever  creepeth  upon  the  earth,  after  their  kinds,  went  fortli  out  of  the  ark. 


l»  Verl— S13J'*.  "E.Y.  assuaged.  It  differs  from  fOn,  to  ebb  or  fail  (as  \ised  in  ver,  3).  TjStt;  refert  tc  thi 
quieting,  or  becoming  calm,  of  the  waters  after  the  ebullition  that  followed  their  eruption  from  the  earth,  and  the  heavj  pPlif 
ingof  the  w:iter-spoutsCLXX(caTappfltjcTaO  from  above.  Its  primary  sense  appears  Esth.  ii.  1 ;  Tii.lO,nD2ir  ^^TSH  man 
the  wrath  of  the  king  was  calmed.  So  in  Hiphil,  Numb.  xvii.  20,  where  it  denotes  the  quieting  of  popular  commotioi, 
I4XX.  iKonaae  to  ii6<ap,  and  the  waUr  grew  tired.  The  Vulgate  confounds  it  with  "DH  ,  imminulx  sunl  aqiite.  The  Syrii* 
^  Ma.TZ^I ,  "the  waters  rested;"  the  late  Arabic  Translation  (Amer.  Bib.  Soc.),  very  beautifully  and  significantly 

sLa^I     k^lO^^  •  "^  waters  became  quiel.    The  distinction  between  this  word  and  lOn  is  important  in  determining 

the'stages  of  the  Eood.— T.  L.] 

[^  Ver.  3.—  ^ZTw"^ .  Began  to  turn,  or  to  return.  It  denotes  the  turning-point  after  the  watere  had  become  calm 
At  first  this  turning  was  veiy  slight,  and  the  whole  decrease  for  73  days  (compare  vers.  4  and  5)  was  only  fifteen  cubits,  o. 
from  the  Lrounding  of  the  ark,  when  the  hills  disappeared  (as  is  evident  from  vii,  20),  and  their  coniingin  sight  again  o» 
the  first  d:»y  of  the  tenth  month  This  may  bi-  calle<t  the  turn  of  the  flood  ;  so  that  we  have  three  etngee,  1.  the  becom 
ing  caim  of  the  waters,  2.  a  period  almost  stationary,  3.  the  more  perceptible,  but  elill  gradual  subsiding  expressed  by 
the  peculiar  Hebr-^w  idiom  -TtTT    Tt^^H  .— T.  L.] 

('  Ver.  4.— n:n' .  The  ark's  grounding  on  one  of  the  mountains  of  Ararat  in  the  very  height  of  the  flood  (whether 
one  of  the  lower,  or  on  its  highest  peak),  is  so  inconsistemt  with  the  idea  of  the  flood's  having  covered  mountains  known 
to  be  more  than  two  miles  higher,  that  some  have  maintained  that  nSH  here  must  mean  resting  oi^er,  as  though  it  wero 
suspended  quietly,  and  remained  stationary  at  that  distance,  directly  above  the  top  of  Ararat.  If  there  were  no  other 
objection,  the  decisive  answer  to  thii.  is  that  the  word,  as  it  appears  in  every  such  connection,  means  resting  upon,  like 
the  lighting  of  a  bird,  Thus  it  is  followed  by  5^,  which  cannot  here  be  rendered  over  or  above.  Comp.  Ex.  x.  14  ;  Numb. 
X.  36 ;  li.  25,  26 ;  Isaiah  si.  2.  There  is  an  example  of  the  noun  thus  used  immediately  following,  ver.  9 :  "  and  the  dove 
found  no  re»t  (TlM'O )  for  the  sole  of  her  foot."— T.  L.) 

(*  Ver.  4.— I3"~S;_  '^11^  hs  .  The  subject  here  being  in  the  singular,  this  can  only  be  rendered,  among  the  moimt- 
ains  of  Ararat,  or  upon  one  of  the  mountains  of  Ararat.  The  force  of  the  language,  if  there  were  no  other  objection,  is 
against  the  idea  of  its  having  been  upon  that  high  peak  of  Ararat  that  towers  so  much  above  everything  around  it.  The 
diversity  in  the  old  Versions  is  also  opposed  to  so  definite  an<l  marked  a  view.  The  Vulgate  has,  suj^er  moiites  Armenia; 
LXX  €jri  Ta  oprf  to.  'Apapdr  ;  Targum  t'f  Onkelos,  'I'^np   '^■^'113    3^  i  upon  the  mountains  of  Kardu,  or  the  Karduchian ; 

the  Syriac  the  same,  c?^£   ^^Q^-^  ^*^,  as  also  Arabs  Erpen.  t^*  ^Ajf  iJLa,^>  i^*^  •     The  Koranic  Arabic  hasil 

constantly  |^  '^y^ ' '  ^^  S^^-    The  Samaritan  Version  (not  the  Hebraico- Samaritan)  has  the  strangest  of  all.    It  sayk 

the  ark  rested  on  the  mountains  of  Serendib,  which  is  in  the  island  of  Ceylon.  These  various  renderings  are  only  im- 
portant as  showing,  that  anciently  the  place  was  regarded  as  in  a  measure  im^known  and  indefinite.  The  old  transfatora 
did  not  consider  themselves  as  bound  by  the  Hebrew  yilS  to  confine  it  to  the  peak  which  afterwards  solely  acquired 
that  title.  The  name  might  have  been  transfc  rred  to  Armenia,  or  to  other  countiies,  just  as  the  story  of  the  flood  itseU 
wa-i  transferred,  and  loMted  i  1  different  parts  of  the  earth,  according  to  the  ancestral  traditions  of  the  various  migrations. 
The  place  wliere  the  ark  i^rounded  could  not,  at  the  time,  have  had  a  name  to  ?\oah  and  his  j^ons,  since,  before  this,  there 
are  nt»  geogiaphical  distinctions  recognized  in  the  Bible  except  Eden,  the  names  of  the  Paradise  rivers  (if  they  are  not 
Bubsequent).  and  the  land  of  Nod,  or  of  the  wanderer,  which  is  clearly  metaphorical.  It  is  to  be  tioted,  that  of  all  proper 
names  in  the  Bible,  there  is  no  one  that  has  lees  of  the  Shemitio  form  than  tliis  word  l3"1'^X  .  As  It  occurs  2  Kings  xix. 
37  ;  Jer.  li.  27,  it  may  have  been  a  much  later  transfer,  just  as  the  old  Pelasgi  carried  certain  names  through  Asia  Minor, 
Greece,  and  even  Italy,  or  as  the  early  sons  of  Gomer  tett  traces  of  their  ancestral  name  thiough  Europe.  In  like  man- 
ner the  names  of  the  old  ark-mountain,  like  the  story  it'^elf,  may  have  been  transferred  to  different  countries ;  so  that,  i( 
we  had  nothing  to  guide  us  but  the  literal  face  of  the  Hebrew  account,  tlie  direction  of  the  ark's  moving,  and  the  place 
where  it  rested,  would  be  as  indeterminable,  geographically,  as  the  land  of  Nod.  The  Samaritan  Serendib  would  nave 
as  good  a  claim  to  be  regarded  as  a  right  translation  of  l3^H5<  ,  as  the  Armenia  of  the  Vulgate,  and  the  ^ardu  (or  ^arud) 
of  the  Targimas  and  the  Syriac.  The  argument,  however,  for  the  region  now  commonly  recognized,  has  a  good  support 
In  the  concurrence  of  the  Chaldaean  and  Syrian  traditions. — T.  L.] 

(»  Ver.  7.— ^ill''  N^S"^  5<2i;^j.  "And  it  went /jac^:  and /ortft."  The  liXX.,  Vulgate,  and  Syriac,  render  It,  "  and 
did  not  return,"  as  though  they  had  read  "2X0  Hj"  .  There  can  be,  however,  no  doubt  of  the  Hebrew  text,  fortified  ns  it 
i"  by  the  Tnrtnims,  the  Samaritan  Codex,  and  the  Samaritan  Version.  The  LXX.,  etc.,  may  have  derived  the  negative 
p.tr'iphni.'^ti.  aly— the  goini:  bnek  and  forth  being  regarded  as  evidence  that  it  did  not  re-enter  the  ark.  Bochart,  in  hii 
Uierozoikon^  vol.  ii.  pp.  209.  21  u,  makes  a  labored  attempt  to  reconcile  them.— T.  L.] 

[•  Ver.  12—"  And  he  waiYed  yet  seven  days."  bn'*"! ,  as  here  pointed,  is  the  regular  JVipfta? of  pH'' ,  whereas  bn'"^ 
▼er.  10,  ha«  the  foim  of  the  Hiphil  of  PTl  or  b'^H  ,  and  is  bo  regarded  by  the  modem  commentators  and  lexlcograehen 
fenerally.  From  b'^H  ,  doluit,  they  get  the  sense  of  waiting  anxiously,  painfully.  It  seems  strange,  however,  that^rher* 
the  connection  ia  so  precisely  similar,  the  word  should  be  ahsigned  to  two  distinct  roots,  though  they  are  of  forms  that 
sometimes  interchange  senses.  It  is  safer,  therefore,  to  follow  the  Jewish  authorities,  who  make  them  both  from  bH^  . 
The  fir«t,  eays  Rashi,  is  Piel  (bs>E''),  as  though  he  regarded  it  as  equivalent  to  bn^^l  (contracted  into  bpl''),  and  tha 
second  Hithpahel  (b-TEH^ )  or  briT^  »  becoming  by  assimilation  brT^*^ ,  like  XSp  f«r  ^S^n*^  .    Abon  Ezra,  however, 

make?  the  sccnnd  a  regular  Niphal,  which  is  to  bo  preferred,  rfne*  there  Is  a  pasf^ive  or  deponent  sense  in  the  idia  o( 
vaaiting,  as  is  seen  in  the  Latin  moror,  demoror,  prvstohr ;  Greek,  fKSixofiat,  wpo^Sexofiai.  In  regard  to  the  first,  it  ia 
easy  to  see  how  bn*^  would  become  bn*^  (yyS-hel  =  yS-hel),  since  to  the  ear  there  is  hardly  any  perceptible  difl"erence  in 
the  pronunciation  (tfie  sounds  ia,  iya,  and  ya,  being  organically  the  same).  So  Rabbi  Jndah  would  read  b"'b''|i ,  Isaiafc 
XT.  2,  S  ;  xvi.  7,  for  b^b'^"  (or  y^-lH  for  yyi-lil'),  as  stated  by  Jon;i  ben  Gannnch  in  his  Hebrew  Grammar  (lately  edited 
■  riebrew),  p.  28.— T.  L.i 


CHAP.   Vni.   1   19. 


309 


BXEOETICAL  AND  CBITICAL. 

1.  Stages  of  the  Flood  as  taken  in  tlieir  Order. 
i.  To  its  highest  point :  1.  Seven  days,  the  going 
In  to  the  ark  ;  2.  f'oi-ty  days  of  the  flood-storm ; 
8.  one  hundred  and  ten  days,  thereupon,  of  steady 
rain,  and  of  the  steady  rismg  of  the  flood — so  in 
general  one  hundred  and  fifty  days.  Threefold 
grade  of  advance:  1.  The  ark  is  lifted  up  fiom  the 
ground;  2.  the  ark's  going  upon  the  face  of  the 
waters ;  3.  its  rising  fifteen  cubits  high  above  the 
mountains,  b.  2o  the  disappearance  of  the  waters; 
In  the  seventh  mouth,  on  the  seventeenth  day  of  the 
month,  that  is,  after  five  months,  or  one  hundred  and 
fifty  days,  just  as  the  waters  begin  to  fall,  the  ark 
rests  on  Ararat.  On  the  first  day  of  the  tenth  month, 
that  is,  after  two  months  and  about  twelve  days 
(Knobel :  seventy-two  days  after  the  setthng  of  tiie 
ark),  the  mountain-peaks  project*  above  the  surface 
of  the  water.  After  forty  days  Noah  opens  the  win- 
dow and  lets  fly  tlie  raven.  Next  goes  forth  the 
dove.  It  is  not  directly  said  how  long  after  the 
flight  of  the  raven  was  the  first  flight  of  the  dove. 
The  second  fliglit  of  tlie  dove,  however,  was  seven 
other  days  after  the  first,  and  therelbre  it  is  inferred 
that  there  were  seven  days  between  the  fliglit  of  the 
raven  and  that  of  the  dove ;  the  third  flight,  again, 
was  seven  days  after  the  second.  We  must  either 
reckon  in  here  an  unnamed  portion  of  time,  or  the 
time  between  the  flight  of  the  raven  and  the  flight 
of  the  first  dove  must  have  been  longer  than  seven 
days.  Hereupon  follows  the  la.st  section  of  time, 
from  the  first  day  of  tlie  first  mouth  to  the  seveu-aud- 
twentieth  day  of  the  followmg,  or  the  period  of  the 
full  drying  of  the  earth.  /«  the  six  hundred  and  first 
year,  etc.  Luther,  following  the  Septuagint,  and  by 
way  of  explanation,  adds,  "  of  Noah's  age." 

2.  Vers.  1-4.  The  first  Decrease  of  the  flood 
to  the  Resting  of  the  Ark  upun  Ararat. '   And  God 

remembered  Noah  and  every  living  thing 

God's  remembering  must  be  understood  in  an  em- 
phatic sense.  God  has  always  remembered  Noah ; 
but  now  he  rememljers  him  in  a  special  sense — that 
he  may  accomplish  his  deliverance.  There  comes  a 
turn  in  the  Hood,  and  the  ground  of  it  lay  in  the 
government  of  God.  To  the  rule  of  judgment  upon 
the  human  world,  succeeds  the  rule  of  compassion 
for  the  deliverance  of  Noah  and  humanity,  as  also  of 
the  animal-world.  It  is  his  com/>assion,  not  simply 
his  grace.  For  God  remembered  also  ihe  beasts. 
Thus  did  he  remember  them  all,  as  Elohim,  in  his 
most  universal  relation  to  the  enith.  Had  there 
been  a  longer  continuance  of  the  flood,  there  would 
not  only  have  been  want  in  the  ark,  but  the  ark 
itself  would  have  been  destroyed.  A  wind  must 
blow  to  disperse  and  dry  up  the'flood,  whilst,  on  the 
other  side,  the  fountains  of  the  flood  were  closed. 
With  the  shutting  of  the  fountains  of  the  drep,  or 
with  the  restormg  of  the  continental  tranquillitv  of 
the  earth,  and  of  the  equilibrium  of  the  atmosphere, 
there  ceases  also  the  extraoi dinary  rain;  and  be- 
tides, the  windows  of  heaven  were  closed.  It  is  an 
inexactness  of  the  narration,  but  whicli  gives  it  an 

•  (The  Hebrew  SS^:  here,  in  Kiptial,  would  seem  to  have 
s  more  emphatic  sense— bcrame  dlstinctl)/  insiUe.  It  is  an- 
»ther  esimplc  of  the  remarkably  optic.il  style  of  this  whole 
Rsrrjtive.  The  Vuljafe  beautifully  rendere  it,  nj.parmrunt 
eacumina  'K^nfium.  Tliey  mishl  have  proieelet  before,  but 
now,  on  ;ihis  day—perhaps  the  first  clear  day  that  afforded 
Noah  .%n  opportunity  for  taking  an  ob.serration— they  stood 
fcrth  as  conspicuouB  objects,  iu  ojien  si0fu, — T.  L.  I 


unmistakable  historic  character,  that  the  time  of  thf 
flood's  advance  is  given  as  one  hundred  and  fifty 
days,  and  that  the  pomt  of  time  when  the  ark  settles, 
and  when,  therefore,  the  actual  sinking  of  the  waters 
must  have  commenced,  falls  in  like  manner  at  th» 
end  of  the  one  hundred  and  fifty  days.  For  Noah, 
indeed,  the  first  turning-point  in  the  sinking  of  the 
waters,  which  had  commenced  already  before  the 
running  out  of  the  one  hundred  and  fifty  days,  could 
not  have  been  a  matter  of  observation.  For'hini,  the 
first  sure  sign  of  the  sinking  of  tlie  waters  was  the 
grounding  of  the  ark. — And  the  waters- returned. 
— Here  is  the  whole  process  preliminarily  described 
— how  the  waters,  in  their  undulations  here  and 
there,  kept  steadily  settling  more  and  more.  Then 
follows  the  indication  of  the  first  decrease. — Upon 
the  mountains  of  Ararat. — '•  U'^^X  is  the  name 
of  a  territory  (2  Kings  xix.  37)  which  is  mentioned 
Jer.  li.  27,  as  a  kingdom  near  to  .Minni  (Arr.jenia), — 
probably  the  middle  province  of  the  Armenian  terri- 
tory, which  Moses  of  Chorene  calls  Arairad,  Araratia. 
The  mountains  of  Ararat  are,  doubtless,  the  mount- 
ain-group which  rises  from  the  plain  of  the  .\raxe8 
in  two  high  peaks,  the  Great  Ararat,  16,254  feet,,  and 
the  Lesser,  about  12,000  feet,  above  the  level  of  the 
sea.  This  landing-place  of  the  ark  is  of  the  higliest 
significance  for  the  dev  elopment  of  humanity,  as  it 
is  to  be  renewed  after  the  flood.  Armenia,  the 
fountain-land  of  the  I'aiadise  rivers,  a  '  cool,  airy, 
well-wati.'red,  insular  mountain-tract,'  as  it  has  been 
called,  lies  in  the  middle  of  the  old  coutment.  And 
so,  in  a  special  maimer,  does  the  mountain  of  Ara- 
rat lie  nearly  in  the  middle,  not  only  of  the  Great 
African-.Vsiatic  desert  tract,  but  also  of  the  inland  or 
.Mediterranean  waters,  extending  from  Gibraltar  to 
the  sea  of  Baikal, — at  the  same  time  occupying  the 
middle  point  in  the  longest  line  of  extension  of  the 
Caucasian  race,  and  of  the  Indo-Germanic  lines  of 
language  and  mythology,  whilst  it  is  also  the  middle 
point  of  the  greatest  reach  of  laud  in  the  old  world 
as  measured  from  the  Cape  of  Good  Hope  to  Behr- 
ing's  Straits — in  fact,  the  most  peculiar  point  on  the 
globe,  from  whose  heights  the  hnes  and  tribes  of 
people,  as  tliey  went  forth  from  the  sons  of  Noah, 
might  spread  themseh  es  to  all  the  regions  of  the 
earth  (compare  Vo.n  Raumer,  '  Palestine  ')."  Keil. 
See  also  Delitzsch,  p.  266.  "The  Koran  has  wrongly 
placed  the  landing-place  of  Noah  on  the  hill  JuJhi* 
in  the  Kurd  mountain-tract;  the  Samaritan  version 
locates  it  on  the  moimtaiiis  of  Ceylon  ;  the  Sybilline 
books  in  Phrygia,  in  the  native  district  of  Marsyas. 

*  [There  is  no  evidence  of  any  hill  so  called  among  the 
Kurd  muuntiiins,  or  m  any  other  region.  In  a  note  on  the 
Koran,  xi.  46,  Sale  regards  it  a^  a  con-uption  for  Jordi,  or 
tiiordi,  but  there  is  no  trace  of  this  in  the  Arabii;.  In 
the  Koran  and  elsewhere,  wherever  the  Arabian  tradition 


^^T,i 


appears,  it  is  constantly  writtt-n  i^«^)-^)  j  and  is  evi- 
dently a  descriptive  name  from  <> j. -^  .  piiestanSf  bontu 
fuit.    It  is.  therefore,  an  tpitbet  deuo'ti.  g  goodyiess,  libera 

alihj,  or  viercy:  |^i^*^(  ^N^^  ,  the  hill  of  Mercy,  oi 
mount  Mercy,  as  we  s;iy,  the  cape  of  Good  Hope.  Com- 
pare the  Hebrew  appellative,  Deut,  iii.  25,  ^lisn  "n  ,  and 
especially  such  epiti.ets  as  we  find  iu  Gen.  sxii.  14, 
'^^"?-  *"'}'^"'  ^''^  y  ^f^T^  Jehovah  Jirach,  '^oxmt  in  vfh\c\\ 
the  Lord  appears.  On  Al-jude,  see  Herbelot,  Bib.  Orient 
37  J.  A.  He  calls  it  Gi'iuda,  and  finds  a  difficulty  in  locatini 
it,  but  conjectm-es  it  to  be  near  a  village  called  T/uimanin^ 
frum  the  eight  persons  saved  in  the  ark,  ok  is  si'ppo.sed.- 


310 


GENESIS,  OR  THE  FIRST   BOOK   OF  MOSES. 


The  Hindoo  story  of  the  flood  names  the  Himalaya, 
the  Greek  Parnassus,  as  the  landing-place  of  the  de- 
livered ancestor.''  KnobeL  Delitzsch  and  Keil  agree 
in  the  supposition  of  the  Armenian  liighlauds. 

3.  Vers.  5-12.  Tlie  time  of  the  Si(/ni  of  Ddirer- 
anee^  and  of  the  increasing  Hope^  from  the  first  De- 
crease until  the  Disap/iearance  of  the  Flood.  The 
first  sign  of  deliverance  was  the  resting  of  the  arli 
upon  Ararat.  Now  it  continues  still  until  the  first 
day  of  the  tenth  month  (Tammuz),  or  from  seventy 
to  seventy-three  days,  when  there  appears  the  second 
eigu:  the -peaks  of  the  Armenian  higlilands  become 
visible  ;  at  aU  events,  the  ark,  on  their  summit,  had 
\)ecome  free  from  the  influence  of  the  water.  Noah, 
however,  is  not  satisfied,  until  after  forty  days  more, 
that  the  flood  will  not  return;  and  then  he  opens  the 
window  fllbn)  of  the  sky-Ught  (^ns).  Fresh  light 
and  air  awaken,  or  rather  gradually  reanimate,  the 
torpid  animal-world,  and  Noah's  longing  desire  sends 
forth  the  raven  through  the  opened  window.  (It  is 
to  be  remarked  that  the  ark  had  only  one  male  ra- 
ven, because  from  the  unclean  animals  there  was 
taken  but  one  pair.  From  the  staying  out  or  return- 
ing of  the  raven  Noah  might,  at  all  events,  draw 
inferences ;  but  this  bird  is  noted  for  his  appetite, 
that  which  makes  all  life  in  the  ark  strive  for  free- 
dom. The  raven,  therefore,  may  be  first  ventured 
on  this  craving  flight,  since  he  can  find  food  from 
the  dead  bodies  left  by  the  flood  upon  the  moun- 
tains. "  In  the  ancient  world,  the  raven  was  regard- 
ed as  a  prophetic  bird,  and  was  therefore  held  sacred 
to  Apollo.  Something  of  this  appears  (1  Kings  xvii. 
4,  6)  in  his  connection  with  the  prophet  Ehas.  He 
was  thus  esteemed  among  the  Arabians,  who  as- 
sumed to  understand  the  voice  and  flight  of  the 
birds.  Especially  was  he  regaided  as  a  prophet  ol' 
the  weather,  as  inferred  from  his  flight  and  cry. 
Pliny  describes  him  as  a  wild  and  forgetful  bird,* 


•  [This  is  rather  from  Servius,  in  his  Note  on  Virg.  Geor- 
gic.  hb.  i.  410,  and  who  incorrectly  ascribes  it  to  Pliny.  See 
Bochart,  Bieroz.  ii.  207.  B.  The  idea,  however,  may  have 
come  from  the  tradition  of  the  raven's  not  relumins  to 
the  ark,  as  the  story  is  told  in  other  accounts  than  that  of 
the  Hebrew.  There  was  another  wide-spread  ancient  be- 
lief respecting  him,  which  is  givi-n  by  Pliny,  x.  12,  by 
Aristotle,  Hist.  Nat.  is.  31,  and  mentioned  by  the  Rab- 
bins, as  well  as  the  Christian  Fathers,  that  this  liird  is 
cruel  to  its  young,  and  early  ejects  them  from  the  nest 
before  they  are  prrpaiod  to  gather  food  for  themselves. 
Whether  true  or  false,  it  seems  lo  have  furnished  the  gnmi  d 
for  one  of  the  most  touching  illustrations  of  the  divine 
care  for  the  helpless  to  be  found  in  the  Scriptures.  See  Ps. 
cxlvii.  9.  "  who  giveth  to  the  young  ravens  when  they 
cry,"  JoD  xxxviii.  41,  "  who  providetb  for  the  raven  his 
fond,  when  his  young  ones  cry  unto  God,  they  wander  for 
lack  of  meat."  The  Arabians  had  the  same  tradition,  and 
employ  it  in  a  similar  illustration  of  the  divine  compa^8io^, 
givmg  it  in  almost  the  very  words  of  the  Hebrew.  Thus  in 
averse  to  be  found  in  Hariri,  Seance  xiii.  p.  151  (Be  Sacy  ed.). 


a_Cu_f 


^L^it  ^i;  IS 


"  O  Tbou  that  providost  for  the  young  raven  in  his  nest." 
On  whii'h  the  Scholiant  makvg  a  very  aiiitrular  commfiit: 
••  When  thf  youn^  ravt-u,"  he  says,  "  or  the  iiaabu,  hrvnks 
the  f'Kk',  it  comes  uut  white,  wliieli  so  friiihteus  the  pa.r.inis 
tbttt  tlioy  tly  f;ii  away  ;  for  the  raven  is  the  most  limi'l  ami 
cautious  of  birds,  wheu  this  takes  place  Ah:»h  sends  to  it 
the  tiiih  that  fall  into  the  iiost.  And  bo  it  lives  for  forty 
days,  until  it.s  foatherr*  are  gi-own,  and  it  Ijeoiiraes  blark, 
when  the  pareiitn  acain  return  to  it,"  etc  The  truth  or 
(aiw.'hood  of  sui-h  a  belief,  or  of  the  laet  uf  aban<lunment  in 
any  way,  does  not  allecl  the  force  or  beauty  of  the  illuKtra- 
kioM  drawn  from  it.  Our  Saviour  most  teiidc-rly  makes 
Ofto  of  It,  Luke  xii.  24.  On  tlie  i)rophetlc  powers,  or  tlio 
w«ather-forc-tiUiiij<  powers,  of  the  raven,  see  the  strikini: 
pasaai^e,  Virg.  Oeorglc.  i.  410,  and  the  philosophic  cxpluna- 


who  forgets  to  come  back  to  hia  nest.  And  so  h<i 
came  not  back  to  the  ark ;  but  Noali  could  know 
from  this  that  the  earth  was  no  longer  wholly  cov- 
ered  with  water.*'  Knobel.  We  may  refer  here  tfl 
the  two  ravens  on  the  shoulders  of  Odin.  WithoU 
returniug  into  the  ark,  he  flew  here  and  'here  be- 
tween the  ark  (to  which  he  was  bound  by  ioar  and 
sympathy,  the  attraction  of  his  mate  perhaps,  and 
on  the  outyide  of  which  he  could  rest)  and  the 
emerging  mountain-tops,  where  he  found  food  and 
freedom. — And  he  sent  forth  the  dove. — The 
raven  liglits  everywliere ;  therefore  his  remaining 
out  furnishes  no  proof  of  the  drying  of  the  lower 
places  But  the  dove  lights  upon  the  plains,  and 
not  iu  the  slime  and  marsh;  tlierefore  does  its  flying 
abroad  give  information  whether  or  no  the  plains 
are  dry.  The  Septuagiut  translates  ■infi<^  by  oniav 
ai/Tov,  the  Vulgate,  post  eum^  Luther  correctly, /Vom 
himself.  (So  the  English  translation,  frovi  him. )  It 
is  perhaps  indicated  that  he  had  to  drive  it  trom 
him.  The  time  ot  seuding  away  is  reckoned  by 
Baumgarten,  Knobel,  and  others  (after  Aben  Ezra 
and  KimchiJ,  as  being  seven  days  after  the  sending 
of  the  raven;  because  it  is  said,  ver.  10,  he  waited 
other  seven  days.  The  delicate  dove  finds  no  place 
fit  for  her  lighting,  because  all  the  lower  lands  are 
yet  covered,  and  so  she  turns  back.  And  Noah 
drew  her  back  again  into  the  ark.  The  question 
may  be  asked:  Since  the  top  of  Ararat  was  free 
from  water,  why  did  not  Noah  go  out  with  the 
beasts  "i  It  is,  however,  a  truthful  characteristic 
that  he  did  no  such  thing ;  since  a  hasty  disturbance 
of  the  beasts  might  have  yet  brought  the  whole  in 
danger  of  destruction.  But  the  second  sending 
forth  of  the  dove,  after  seven  other  days,  brings  to 
iiiiu  the  fourth  and  fairest  sign  of  deliverance :  the 
dove  returns  with  a  fresh  olive-leaf  in  its  mouth. 
'bn*^  fut.  i^//>Ai/ from  b'^n,*  to  be  in  trouble,  to 
wait  painfuUy  and  longingly."  Delitzsch.  "The 
olive-tree  has  green  leaves  all  the  year  through,  and 
appears  to  endure  the  water,  since  Theopurastus, 
Hist  Plant.  48,  and  Pliny,  liiM.  Nat.  13,  50,  give 


tion  the  poet  there  attempts  to  give  of  tho  animal  signs  ol 
the  weather  in  general. 

It  iiii^ht  be  a  question  worth  studying  :  how  far  the 
whole  scienci?  of  biid-divination,  so  prevalent  in  the  an- 
cient world,  may  have  had  iis  origin,  like  tliat  of  other 
[lerverled  beliefs,  in  the  use  N'oah  made  of  the  raven  and 
the  dove  in  detei  mining  idiviuiyig,  we  might  say)  the  natu- 
ral signs  of  salety  for  himself  and  the  ark,  and  so  ihe 
gracious  signs  of  the  divine  mercy  and  i)ronuse.  So  preva- 
lent was  tho  belief  and  the  practice,  that  oituvaq  (.bird)  in 
Greek  becomes  a  name  for  omen,  or  fortune,  good  or  bad. 
So  the  Latin  aui^jiiciuin  {av^sp^cn^v\)—^^\iv  words  uimpice^ 
auspicious,  though  tho  latter  is  generally  taken  in  a  lavor- 
able  sense.  The  Hebrew  words  ')313'',  part.  "iSI-ia,  (de- 
noting divination  by  clouds,)  as  used  Lev.  xix.  2(>,  Deut, 
xviii.  10,  et  ah,  show  tho  prevalencu  of  a  precisely  t^imilai 
superstition,  and  furnish  some  proof  of  such  an  onj;iii,  in 
the  perversion  of  what  weie  originally  holy  and  believing 
acts.  Just  so  they  perverted  the  luenioi^  of  the  laazen 
serpent.  Tbere  may,  however,  have  been  anothei",  or  a 
I  nucurrent,  ground  of  these  bird-divining  practices  ol  the 
Oreeks  and  Romans,  in  a  jirimitivo  notion  that  the  inhab* 
itanis  of  tho  ail'  (tho  birds  of  heaven,  as  Scripture  callg 
tliem)  were  nearei-  to  the  divine,  or  that  from  theix-  sujier- 
eaithly  position  thej;  may  have  had  a  8iipe''huLmaii  Mght 
and  knowledge  of  things  on  tho  earth.  Comp.  Jc»'  ■vx\'ui, 
7,  "a  path  which  no  lowl  Unoweth,  which  the  eagi^'s  ty* 
hath  not  seen."  Also  ver.  21,  where  of  the  mystercua 
Wisdom  it  is  s:iid  ;  *'  it  is  hid  from  the  eyes  of  all  liviig, 
ai  d  coi  ccaled  from  the  birds  of  the  lu'avi;ns  "— a  poetical 
mode  of  »ayiug,  it  is  l}o\ond^all  hiunaii  divining,  or  human 
investigatitin. — T.  L.] 

♦[See  remarks  on  this  derivation  iu  the  textual  not** 
No.  t,,  pagcoOS— .T.  1*1 


CHAP.    Vin.   1-19. 


311 


ui  account  of  olive  trees  in  the  Red  Sea.  It  comes 
early  in  Armenia  (Strabo),  ttioiigti  not  on  tlie  lieiglits 
of  Ararat,  but  lower  down,  below  the  walnut,  mul- 
I'frry,  and  apricot  tree,  in  the  valleys  on  the  south 
side  (R[TTER,  " Geogiaphy,"  10.  p.  920).  The  dove 
must,  therelore,  have  made  a  wide  flight  in  search  of 
'be  plains,  and  on  this  account  have  just  returned 
at  evening  time.  Tliis  olive-leaf, — which  was  not 
something  picked  up  on  a  mountain-peak,  where  it 
might  have  been  floated  by  the  water,  but  (~^-) 
something  torn  olf,  and,  therefore,  fresh  plucked 
from  the  tree, — taught  Noah  what  was  the  state  of 
things  in  the  earth  below.  It  was  the  more  fitting 
heie,  since  the  olive-branch  was  an  cmblein  of  peace 
(2  Mace.  xiv.  4;  Dion.,  Halic,  Virg.,  Liv.),  and  yet 
in  the  text  it  is  not  an  olive-branch  (.Symm ,  Vulg.), 
but  only  an  olive-leaf."  Kuobel. — -The  sign  gave 
intelligence  that  at  least  the  lower  olive-trees,  in  the 
lower  ground,  were  above  the  water;  the  olive-leaf, 
moreover,  in  the  mouth  of  the  dove,  was  a  fair  sign 
of  promise. — Yet  seven  other  days. — This  time 
the  dove  returns  no  more.  The  attraction  of  free- 
dom and  the  new  Ufe  outweighs  the  desire  to  return  ; 
in  which  it  is  presupposed  that  it  is  an  attraction 
which  the  others  will  lollow.  "  The  dove  is  found  also 
in  the  classical  myths.  According  to  Plutarch  (l)e 
Solert.  Animal,  13),  Deucalion  had  a  dove  in  the 
ark,  which  indicated  bad  weather  by  its  return,  and 
good  weather  by  its  onward  flight."  Knobel.  It 
was,  in  like  manner,  a  prophetic  bird  at  Dodona,  ac- 
cording to  Herodotus  and  others ;  and  the  ancients 
were  also  acquainted  with  its  use  as  a  letter-cariier, 
according  to  yElian  and  Pliny.  On  the  significance 
of  the  dove  in  the  New  Testament,  see  the  account 
of  the  baptism  of  .lesus. — In  the  six  hundred 
and  first  year. — Tins  reckoning  completes  the  old 
life  of  Noah.  His  seventh  humlred  is  the  beginning 
of  his  sabbath-time. — In  the  first  month,  in  the 
first  day,  etc. — This  date  looks  back  to  the  be- 
ginning of  the  flood,  in  the  second  month  of  the 
previous  year,  on  the  seventeenth  day.  Now  Xoah 
removes  the  covering  of  the  ark,  and  takes  a  free 
look  around  and  upon  the  new  earth.  The  waters, 
no  longer  flowing  back,  were  evaporating  from  the 
earth,  and  the  groimd  was  in  the  process  of  becoming 
dry.  Yet  still  he  waited  a  month  and  twenty-seven 
days,  that  he  might  not  too  hastily  expose  to  injury 
the  living  seminarium  of  the  ark,  the  precious  seed 
of  the  new  life  that  had  been  entrusted  to  his  care. 
But  he  waited  only  for  the  clear  direction. — And 

Noah   removed  the  covering  of  the   ark 

nos'a  .  Because  this  word  is  used  elsewhere  only  of 
a  covering  made  of  leather  and  skins  with  which  they 
covered  the  holy  vessels  on  the  niarch  (Numb.  iv.  8, 
12),  and  of  the  third  and  fourth  covering  of  the  ark 
of  the  testimony  (Exod.  xxvi.  14,  etc.),  it  does  not 
follow,  as  Knobel  supposes,  that  the  author  had  in 
view  a  similar  covering.  The  deck  of  an  ark  on 
which  the  rain-storms  spent  their  force,  nmst  surely 
have  been  of  as  great  stability  as  the  ark  itself — 

And  God  (Elohim)  spake  to  Noah -It  is  Elohim, 

because  this  revelation  belongs  to  the  universal  rela- 
tion of  God  to  the  earth.  "The  time  of  the  flood, 
•ecording  to  verse  14,  amounted  to  twelve  months 
ind  eleven  days,  that  is,  three  hundred  and  sixty- 
five  days,  or  a  full  solar  year ;  consequently  in  the 
course  of  one  full  circuit  of  the  natural  cliange  or 
period  (n:'l"),  does  the  earth  become  destroyed  and 
renewed.  In  the  fact  that  Noah  might  not  leave  the 
»rk   from  hit    own  free,  arbitrary  will,  there  is  ex- 


pressed his  preservation  of  the  seal  of  the  divun 
counsel,  and  of  the  divine  work."  Baumgarten 
New  blessings  upon  the  creatures,  similar  to  thos« 
which  were  pronounced  at  the  creation,  are  connect' 
ed  with  Ills  going  forth  at  the  divine  command;  it  ia 
the  beginning  of  a  new  world.  "  As  in  creation  the 
beasts  were  blessed  bel'ore  man,  so  is  it  here.*" 
Baumgarten.  In  the  beasts  going  out  of  the  ark  in 
pairs  there  is  given  to  us  a  clear  idea  of  the  stabilitj 
of  the  new  order  in  nature,  and  of  the  security  for 
its  continuance. 

[Note  on  the  Week,  and  on  the  Seve.nth  Day 
Observance  in  the  Ark. — '^  And  he  waited  seven 
days,^^  ver.  10.  ^^  And  fie  waited  seven  other  dat/s.^* 
Dr.  Lange  gives  little  attention  to  the  important 
question  connected  with  this  language,  as  he  passes 
over,  with  a  very  few  remarks,  the  wliole  question  of 
the  sabbath  in  Gen.  i.  There  is  certainly  indicated 
here  a  sevenfold  division  of  days,  as  already  recog- 
nized,  whatever  may  be  its  reasons.  Of  the^e,  no  ona 
seems  more  easy  and  naluial  than  that  which  refers  it 
to  the  traditionary  remembrance  of  the  creation,  and 
its  seventh  day  of  rest,  although  some  of  those  who 
claim  to  be  "  the  higher  school  of  criticism  "  reject  it. 
Had  such  a  reference  to  a  sevenfold  division  been 
found  in  some  ancient  Hindoo  or  Persian  book,  and 
along  with  it,  or  in  a  similar  writing  closely  connected 
with  it,  an  account  of  a  hexameral  creation  with  its 
succeeding  day  of  rest,  they  would  doubtless  have 
discovered  a  connection  between  the  ideas.  But 
here  they  do  not  hesitate  to  violate  their  own  famous 
canon,  tliat  "  the  Bible  is  to  be  interpreted  like  any 
other  ancient  writings."  Now  it  may  be  regarded 
as  well  settled  that  such  a  division  of  time  existed 
universally  among  the  Shemitic  and  other  Oriental 
peoples.  (See  this  clearly  sbowu  in  the  article 
Week,  in  Smith's  "  Dictionary  of  the  Bible.")  It  is 
a  fact^  too,  well  established,  that  a  similar  division 
existed  among  the  Egyptians,  as  is  particiUarly 
stated,  with  the  names  given  to  the  days  of  the 
week,  by  Dios.  Cassius  (Hist.  Bow.  xxxvii.  18). 
They  are  the  names  of  the  seven  celestial  bodies, 
and  yet  there  are  no  astrononncal  phenomena  that 
could  of  themselves  have  given  rise  to  it.  It  is  evi- 
dently an  after-thought.  The  things  named  must 
have  been  known  before,  and  when  the  original 
reason  of  the  division  was  lost,  the  planetary  series 
was  adapted  to  it,  although  it  had  to  be  taken  in  an 
irregular  and  disproportioned  manner.  This  was  to 
give  it  mystery  and  interest,  and  to  accommodate  it 
to  the  astrological  superstition,  which  early  came  in, 
of  lucky  and  unlucky  days.  The  same  names  came 
into  the  Roman  (ecclesiastical)  and  ."^axon  calendars. 
They  could  not  so  readily  have  found  place,  had 
there  not  been  some  previous  ground  in  the  Occi- 
dental heathen  ideas  (Roman  and  Scandinavian), 
although  they  do  not  appear  in  classical  literature. 

But  how  shall  such  a  division  be  explained?  The 
reference  to  the  lunar  phases  seems  plausible,  but 
will  not  bear  close  examination.  It  is  true  that  a 
lunation  (about  twenty-nine  and  one-half  days)  is 
approximately  divisible  into  four  parts,  of  nearly 
seven  days  each,  but  the  beginnings  and  endings, 
especially  of  the  second  and  fourth  quartets,  are  so 
obscure,  and  incapable  of  easy  determination,  that 
it  could  never  have  been  adjusted  with  the  required 
practical  precision  to  any  settled  weekly  reckoning 
of  definite  days.  Besides,  in  that  case,  the  week 
would  have  had  its  series  commence  and  end  with 
the  divisions  of  the  lunation.  But  we  find  nowliera 
any  such  reckoning.     The  week  has  no  reference  M 


312 


GENESIS,  OR  1  EE   FIRST  BOOK   OF  MOSES. 


the  muntli.  SucU  a  day,  of  such  a  mouth,  h  in  all 
calenJai's,  but  first  or  second  week,  of  such  a  ijonth, 
is  nowhere  found.  Again,  there  were  adjustments  of 
the  months  to  the  solar  year  by  admitted  inequalities 
and  intercalations,  but  there  is  no  trace  anywhere  of 
any  sutb  atteiupts  to  regulate  the  days  of  the  week 
with  reference  to  the  month.  A  seventh  portion  of 
time  computed  from  an  ever-shifting  beginning 
would  have  been  of  no  use,  or  woiUd  only  have  in- 
troduced confusion.  The  week,  therefore,  must 
have  had,  and  did  have,  its  reckoning  from  some 
point  entirely  independent  of  any  annual,  monthly, 
or  even  astronomical  calculus.  It  must,  too,  have 
been  from  some  remote  period,  fixed  in  itself  (or 
supposed  to  be  so  fixed),  just  as  we  reckon  our  weeks 
from  the  day  of  Christ's  resurrection,  in  a  series 
continuing  steadily  on,  though  there  has  been,  since 
then,  repeated  rectifications  of  the  month  (or  moons), 
and  even  a  change  of  style  in  respect  to  the  year. 
The  weekly  series  has  been  unbroken. 

The  Jewi.^ih  reckoning  of  the  seven  days,  and  of 
the  sabbath,  we  know,  was  thus  independent.  In 
Exod.  xvi.  23,  we  find  the  particular  sabbath  there 
mentioned  as  coming  on  the  sixteenth  day  of  the 
second  montli  (the  day  after  they  came  to  the  Wil- 
derness of  Sin),  and  on  the  twenty-third  following, 
as  reckoned  without  reference  to  any  monthly  or 
annual  beginning.  It  comes  on  such  a  day,  but 
computed  by  itself,  and  seems  to  have  been  thus 
known  as  something  dating  from  some  ancient,  re- 
mote period,  and  kept  in  remembrance  even  during 
the  ignorance  and  debasement  of  a  servile  bondage. 
It  must  have  come  by  tradition  from  their  patriarch- 
al ancestors,  and  was  probably  the  same  seventh 
day  which  was  recognized  by  the  Egvptians  (their 
day   of    Saturn,    Remphan,    Hebrew   ",S"3 ,   Arabic 

.\^jS'i  s^6  Amos  T.  26,   Septuagint   version,  and 

Acts  vii.  43),  although  with  them  the  observance 
may  have  lost  its  original  idea  and  reason,  and  be- 
come wholly  idolatrous  or  superstitious.  Therefore 
does  Moses  tell  the  Jews  to  remember,  and  keep  it 
holy,  calling  back  their  minds  to  the  primitive 
groimd  of  its  institution.  So  Kimchi  and  Aben 
Ezra,  in  their  comment  on  Amos  v.  26,  say  "  that 
■1'2  (Kii/un)  is  the  same  with  •'Pl2t',  Sliahhut"' 
(Saturn,  or  the  sabbath-god),  for  they  made  to  him 
an  image,  whilst  another  interpretation  m.akes  it  to  be 
■'rise  :31S ,  the  star  of  Saturn,  and  so  is  he  called 
isle's,  Khivan,  in  the  tongue  of  the  Arabians  and 
the  Persians."  In  the  earliest  F.gyptian  mythology, 
as  in  the  most  ancient  Greek  derived  from  it,  the 
dynasty  of  Saturn  (Kp(iyos=xc<'''"s,  time),  or  the  old 
creative,  generative  power,  was  before  that  of  Zf  us, 
the  light,  or  the  Sun;  that  is,  his  day  (dies  .'^aliirni) 
was  before  the  dies  Soli.s,  or,  su7t-daf/,  the  priniiti\e 
dies  Jovis.*  So  does  the  darkened  mirror  of  heatlien- 
ism  give  to  all  these  early  things  both  a  pantheistic 
and  a  polytheistic  hue.  Thellebrew  revelation  alone 
preserves  them  tiuihful,  pure,  and  holy.  The  silence 
of  the  Scriptures  in  respect  to  the  patiiarchal  ob- 
servance of  the  sabbath,  religiously  or  otherwise 
(unle.'s  thin  that  is  said  of  Noah  be  an  exception), 
fnmi^iliea  no  answer  to  the  strong  inference  to  be 
derived  from  Kxod.  xvi.  and  xx.  See  remarks  on 
this  in  Note  on  the  Sabbath,  page  197. 

*  tThis  ntitr.c  was  also  givnn  to  Thursday,  or  ruled  by 
the  planet  Jugiitor,  liut  in  the  mos-t  ancient  niythulOKy  it 
'QiUDt  have  cudio  directly  after  Saturn,  an  dies  tiulia. — T.  L.] 


The  more  we  examine  these  acts  of  Noah,  thi 
more  it  will  strike  us  that  they  must  have  beeti  of  s 
religious  jutture.  He  did  not  take  such  observations, 
and  so  send  out  the  birds,  as  mere  arbitrary  acts, 
prompted  simply  by  his  curiosity  or  his  impatielce. 
liod  had  "shut  bun  in,"  and  as  a  man  of  faith  and 
prayer  he  li  oks  for  the  divine  directions  in  deter- 
mining the  times  of  waiting.  Every  opening,  there- 
fore, of  the  ark,  and  every  sending  forth  of  the 
birds,  may  be  regarded  as  having  been  accompanied 
or  preceded  by  a  divine  consultation.  He  "  inquired 
of  the  Lord,"  as  the  Scripture  records  other  holj 
men  as  having  done.  What  more  likely,  then,  than 
that  such  inquiry  should  have  its  basis  in  solemn  re- 
ligions exercises,  not  arbitrarily  entered  into,  but  on 
days  held  sacred  for  prayer  and  rehgious  rest. 
When  this  was  dotie,  then  the  other,  or  more  human 
means  of  inquiry  that  were  in  accordance  with  it, 
would  be  resorted  to.  In  this  point  of  view,  the 
sending  forth  of  the  raven  and  the  dove  may  be  rev- 
erently regarded  as  divine  ausjiications.  (See  re- 
marks in  marginal  note,  p.  310.)  They  immediately 
followed  such  stated  religious  exercises,  and  hence 
his  periods  of  waiting  would,  in  the  most  natural 
and  appropiiate  manner,  be  regulated  by  them.  On 
any  other  view,  his  proceedings  would  seem  wholly 
reasonless  and  arbitrary.  The  idea  gives  an  interest 
to  the  life  of  this  lonely,  "righteous  man,"  during 
his  long  sojourn  in  the  ark.  He  did  not  forget  God, 
nor  God's  ancient  hallowing  of  a  certain  day  in 
seven,  and,  therefore,  is  there  the  stronger  emphasis 
in  what  is  said  ver.  1,  that  "  the  Lord  remembered 
Noah."  See  Lange's  most  striking  and  beautiful 
remarks  on  this  expression,  p.  309. 

There  must  be  reasons  for  such  a  seven-days' 
waiting,  and  what  more  natural  and  consistent  ones 
could  there  be  than  those  here  staled  ?  It  amounts 
to  nothmg  to  say  that  seven  is  a  sacred  or  mystic 
number.  How  came  it  to  be  such  ?  Though  after- 
wards thus  used  in  Scripture,  there  could  have  been 
nothing  of  this  sacredne.ss  at  that  early  day,  unless 
it  had  come  trom  the  still  earlier  account  of  the  cre- 
ation. It  must  have  been  founded  on  some  great 
fact ;  for,  of  all  the  elementary  numbers,  seven  may 
be  said  to  have  the  least  of  any  mathematical  or 
merely  numerical  interest,  such  as  gave  rise  to  pecu  • 
liar  specidations  in  the  earliest  thinking.  "There 
was  a  mystery  about  the  number  mie,  as  the  foun- 
t.iin  of  the  infinite  numerical  series,  or  as  represent- 
ing a  point,  the  principium  of  all  magnitude.  Two 
had  an  interest  as  representing  the  line,  and  a.'  the 
root  of  that  most  regular  of  all  series,  the  binary 
powers.  Tliree  was  the  binditig  of  unity  and  dual- 
ity, and  represented  the  triangle,  the  simplest  or 
most  elementary  plane  figure  in  space.  Fovr  (the 
tetracti/s  of  Pythagoras)  represented  the  tetraedron, 
or  the  most  elementary  solid.  Five  was  the  number 
of  the  fingers  on  the  lianil,  and  thus  beciime  the 
origin  of  the  universal  decimal  notation.  Six  was 
tlie  double  triad,  and  so  on.  Hut  it  is  not  easy  to 
find  any  such  njalheniatical  or  nuineiical  peculiarity 
in  seren  that  could  have  drawn  speei:d  attention  to 
it.  as  having,  in  itself,  anything  niystic.d  or  occult 
It  is  not  a  square,  nor  a  power  of  any  kind  ;  it  is  not 
what  i<  CitUed  an  oblong  niinilier,  or  one  that  can  be 
divided  into  factors.  It  represents  no  figure  that, 
like  the  hexagon  or  pentagon,  can  be  geometrically 
prodi  ced.  Its  sacredness,  or  mystery,  therefore, 
could  only  lisive  arisen  from  some  great  historical 
truth,  or  institution,  supi)osed  to  have  been  con^ 
nectel    with  it ;  and  if  we  "  interpret  the  Hebrew 


CHAP.  VIII.  1-19. 


3ia 


books  like  other  ancient  writings,''  this  origin  could 
have  heen  no  other  than  a  belief  in  the  grrat  events 
mentioned  Gen.  i.,  as  laying  the  foundation  for  all 
subsequent  veneration  of  the  hebdomadal  number 
and  period. — T.  L.] 


DOCTMNAl  AND  ETHICAL. 

1.  The  great  turning.  As  the  first  half  of  the 
flood  pictures  especially  the  judgment  of  death,  so 
the  second  half  presents  the  redemption  from  judg- 
ment, as  it  goes  forth  in  its  gradual  development, 
with  its  redemptive  and  anticipatory  signs. 

2.  God  remembered  Noah.  Everything  (every 
affliction  of  the  pious)  endure.s  its  time  ;  the  good- 
ness of  God  endureth  forever.  God's  remembering 
in  a  special  sense.  His  righteousness  makes  a  spe- 
cial knowledge,  and  a  special  beholding,  inside  of  his 
general  omniscience  and  omnipotence  ;  so  his  mercy 
and  his  compassion  make  a  special  remembrance 
within  his  consciousness,  wherein  there  are  known  to 
him  all  his  works  from  the  beginning.  That  is,  God 
is  a  hving,  personal  God,  showing  himself  to  be  such 
in  his  government,  and  in  his  revelation  which  makes 
joyful  again  the  believers  in  his  grace,  after  they  had 
been  exposed  to  temptation.  Each  deliverance,  each 
help,  especially  each  experience  of  salvation,  rests 
upon  a  remembrance  of  God.  God's  remembrance  of 
man  and  man's  remembrance  of  God  meet  each  other, 
as  eye  meets  eye,  in  the  actual  manifestation  of  sav- 
ing acts.  The  compassion  of  God  embraced  also  the 
animal-world,  but  conditions  itself  through  the  grace 
that  embraces  believing  men. 

3.  As  the  spirit  of  God  moved  over  the  waters  at 
the  beginning  of  creation,  so  goes  forth  here,  over 
the  floods  of  the  deluge,  the  wind  that  saved,  as  an 
emblem  of  tlie  same  divine  spirit.  It  was  a  wind  of 
life — a  vernal  wind — for  the  new  earth. 

4.  As  the  fountains  of  the  deep  were  broken  up 
before  the  windows  of  heaven  were  opened,  so  also 
were  they  closed  before  them.  In  order  that  the 
rain  might  cease  at  Ararat,  it  was  necessary  that  be- 
fore this  the  evaporation  in  the  opposite  regions  of 
the  earth  should  have  come  to  an  end. 

5.  Ararat.  The  home  of  Adam,  the  home  of 
Noah.  Our  first  home  the  heights  of  Paradise,  our 
second  home  the  salvation  hills  of  Ararat,  our  third 
home  Golgotha,  our  everlasting  home  the  highest 
heavens. 

6.  The  salvation  is  unfolded  gradually,  and  an- 
nounced in  a  gradual  series  of  saving  signs :  1.  The 
resting  of  the  ark ;  2.  the  appearance  of  the  mount- 
ain-tops ;  3.  the  flying  forth  of  the  raven ;  4.  the 
olive-leaf  of  tlie  dove ;  5.  the  dove's  not  returning. 
Thus  it  is  that  the  time  of  deliverance  is  a  time  of 
patience,  and  of  alternate  desire  and  hope.  "  Blessed 
in  hope  "  { Rom.  viii.). 

7.  The  raven  and  the  dove.  The  sympathy  and 
the  co-opevation  of  the  beasts  in  the  kingdom  of  God. 
The  unity  of  the  raven  and  the  dove,  and  at  the 
same  time  their  contrast,  denotes  the  community  of 
creaturely  interests,  as  well  as  the  contrast  between 
the  interests  of  the  creature  generally,  and  the  king- 
dom of  God  in  particular ;  for  the  raven  is  a  figure  of 
the  universal  Ufe,  the  dove  an  emblem  of  the  church. 

8.  The  signs  of  hope  increase  from  seven  to  seven 
Jays — an  indication  of  the  idea  of  the  Sabbath  and 
»f  Sunday 

9.  "  The  fresh  leaf  from  the  olive-tree  is  the  first 
lign  of  life  from  the  buried  ee*  Ih.   A  significant  sign : 


for  the  oil,  as  a  gentle  yet  penetrating  substance,  ii 
the  symbol  of  the  anointing  of  the  Holy  Spirit.  This 
is  brought  by  that  purest  bird  of  the  heavens,  which 
even  among  the  heathen  is  held  sacred  (see  Herod. 
2.  56).  The  green  olive-leaf  in  the  mouth  of  the 
dove  is  a  sign  that  the  earth  is  not  merely  laid 
waste  (we  may  rather  say  purified),  but  also  conse- 
crated by  the  waters."  Baumgarten.  And  yet  w« 
must  distinguish  between  the  symbolic  sigiiificane« 
of  the  oil,  of  the  olive-tree,  and  of  the  olive-lea£ 
The  oil  denotes  the  spirit,  the  olive-tree  (Zach  iv, 
11-14;  Rev.  xi.  8,  4)  denotes  spiritual  men,  the  holy 
Israel ;  and  in  correspondence  with  this  the  olive- 
branch  denotes  the  partakers  of  the  spirit  (Rom.  xi.), 
the  blossoms  of  the  spirit,  the  signs  of  love  and 
peace. 

10.  "  If  we  take  the  human  race  and  the  earth  ai 
a  totaUty,  the  flood  is  the  dividing  of  the  old  from  the 
new.  The  old  earth,  with  the  humanity  tliat  had  be- 
come flesh,  the  apxaltis  koo-mos,*  is  destroyed,  but 
even  this  destruction  is  the  preservation  of  the  right- 
eous man,  of  Noah,  in  that  he  is  delivered  from  the 
corruptive  community  of  the  flesh.  On  this  account 
is  it  said,  1  Pet.  iii.  20,  '  eight  souls  were  saved  by 
water,'  and  even  there  (ver.  21),  the  flood  is  named 
a  type  of  baptism.  The  water  of  the  flood  is,  there- 
fore, the  baptismal  water  of  the  earth,  which  drowns 
the  old  whilst  it  preserves  and  quickens  the  new. 
This  view  of  the  flood,  moreover,  has  passed  over 
into  the  consciousness  of  the  Church.  In  the  prayer 
for  the  consecration  of  the  baptismal  water  in  the 
Sacranteiitarium  Gregorianum  it  is  said:  Deus  tjui 
nocentis  mundi  crimina  per  aquii&  aUuens^  etc." 
Baumgarten. 

11.  As  baptism  makes  a  distinction  between  the 
old  and  the  new  man,  so  did  the  flood  make  a  distinc- 
tion between  the  old  and  the  new  humanity,  which 
were,  therefore,  types  on  both  sides.  So  did  the  Red 
Sea  divide  the  children  of  Israel  from  the  Egyptians, 
who  were  droivued  in  the  same  (1  Cor.  x.  2). 

12.  As  Xoah  went  into  the  ark  at  the  command 
of  God,  so  also  must  he,  at  the  same  command,  go 
out.  That  he  was  in  no  perturbation,  did  not  wil- 
fully and  hastily  go  forth  from  the  ark,  is  a  sign  that 
we  must  not  anticipate  the  hour  of  God's  help,  nor 
tlirow  ourselves  hastily  out  of  the  ark  of  the  church 
in  sectarian  impatience,  but  wait  the  Lord's  time  in 
which  to  go  out  of  the  ark  into  a  new  world. 

13.  The  renewal  of  the  blessing  of  propagation 
upon  the  creature  is  a  confirmation  of  the  first  bless- 
ing (Gen.  i.),  a  repeated  expression  of  God's  good- 
ness, and  of  his  complacency  in  life.  Contrast  aa 
against  dualism  and  a  sickly  asceticism. 

HOMLLETICAL  AND  PEACTICAL. 

See  the  Doctrinal  antl  Ethical.  The  figures  of 
the  coming  salvation.  1.  The  resting  of  the  ark,  the 
firmly  grounded  church ;  2.  the  emerging  of  ihe 
mountain-tops,  the  mountains  of  God  as  the  sign  of 
heaven ;  3.  the  flight  of  the  dove,  "  the  longing  of 
the  creature;"  4.  the  dove  with  the  olive-leaf,  tin 
spirit  of  life,  with  the  announcement  of  peace; 
5.  the  remaining  out  of  the  dove  and  the  opening  of 

*  [This  word  Koafio^,  85  used  by  Peter,  does  not  necessa- 
rily denote  the  earth  as  a  whole.  It  means  a  former  statl 
of  things  as  distin^islied  from  the  present.  As  employed, 
it  has  the  same  (generality,  and  ttie  same  limitation,  a4 
oiKoujuei^,  when  used  for  the  inhabited  world,  real  or  sup 
posed.— T.  L. 


314 


GENESIS,  OR  THE  FIRST   BOOK   OF   MOSES. 


the  ark.  the  free  intercourse  between  the  clmrch  and 
the  consecrated  world;  6.  the  going  forth  from  ihe 
ark,  the  passing  over  of  the  church  into  the  new 
world. 

Starke  :  It  is  certain  that  God  had  not  forgotten 
Noah ;  but  the  Scripture  is  wont  to  speak  after  the 
manner  of  men,  namely,  as  man,  sometimes,  repre- 
sents to  himself  God  as  speaking.  According  to  this, 
God's  remembrance  denotes  the  revelation  of  his 
gracious  will  and  pleasure,  according  to  which  he  re- 
ve:ils  to  the  wretclied  that  help  which  before  was 
hidden  (Hieronymus).  A  life  of  faith  is  the  most 
difficult  of  all, — such  a  life  as  Noah  and  liis  sons 
must  have  lived,  who  could  only  cling  to  the  hope 
of  aid  from  heaven,  since  the  earth  was  covered  with 
water,  so  as  to  give  them  no  ground  of  trust.  It 
was,  therefore,  no  vain  word  when  the  Holy  Spiiit 
says  that  "  God  remembered  Noah."  For  it  shows 
that  from  the  day  in  which  he  first  went  into  the  ark, 
God  had  not  spoken  to  him,  nor  made  to  him  any 
revelation.  He  could  see  no  ray  of  the  divine  mercy, 
but  mu^^t  sustain  himself  alone  upon  the  promise  he 
had  received,  wlnlst,  in  the  meantime,  the  waters  of 
death  are  raging  all  around  him,  as  though  God  had 
indeed  forgotten  him  (Luther).  The  leaf  represents 
the  gospel,  for  oil  denotes  compassion  and  peace,  of 
which  the  gospel  teaches. — Bibl.  Wirt:  "0,  my 
Christian  friend,  hast  thou  been  a  long  time  confined 
in  a  wearisome  ark,  whether  it  be  of  some  difficult 
calling,  or  some  painful  state ;  ask  not  counsel  ol  the 
charniiT,  but  wait  with  patience  until  God,  throuL'h 
righteous  means,  shall  bring  thee  help  therefrom." 

Gkrlach:  God  does,  indeed,  remember  all  his 
works,  in  all  times,  and  in  every  way,  but  the  praver 
"remember  me"  (Ps.  x.xv.  7  ;  Luke  xxiii.  42)  goes 
forth  from  the  image  of  God  in  man ;  and  by  reason 
of  this  we  have  no  re-t  until  we  can  rejoice  in  all  the 
attributes  of  God  through  an  inward,  personal  com- 
munion with  him.  The  word  here  denotes  the  trials 
of  Noah,  when  God  hid  himself,  and  the  enjoyment 
of  his  gracious  favor,  when  he  again  revciils  himself. 

Calwer  HandOucli :  The  olive-leaf  has  been  ever 
held  as  a  symbol  of  peace. 

ScMRiiDKR:  God  had  exercised  Noah's  faith  and 
patience  (Calvin).  What  is  said  of  the  raven,  Luther 
makes  to  corresjiond,  allegorically,  with  the  office  of 
the  law.  ["  In  the  blackness  of  the  raven  is  a  sign  of 
Borrow,  and  its  voice  is  unlovely.  So,  therefore,  are 
all  preachers  of  the  law  who  teach  the  righteousness 
of  works ;  they  are  ministers  of  death  and  sin,  as 
Paul  names  the  ministry  of  the  law  (2  Cor.  iii.  6; 
Rom.  vii.  10).  Nevertheless,  Moses  was  sent  out 
wiih  this  doctrine  even  as  Noah  sent  forth  tlie  raven. 
And  yet  such  teachers  are  nothing  else  than  ravens 
that  fly  round  the  a'-k,  brlTiging  no  certain  sign  that 
God  is  reconciled.  But  wliat  Moses  says  of  the  dove 
is  a  very  lovely  figure  of  the  gospel."] 


[excdrsds  on  the  partial  extent  of  tiik 
Flood,  as  hkduckd  from  tiik  very  face  of  tiik 
Hebrew  text." — This  account  of  the  flood  fur- 
riehes  a  happy  illustration  of  wliat  may  be  called 
the  Kulijrctivp.  truthfulness  of  the  Sciij>ture  narra- 
tives. There  is  meant  by  this  that  the  language  is 
•  perfect  reprcscntati(jn  of  an  actual,  conceptual,  and 

•fThe  RTCat  importance  of  the  question,  anil  the  fact  that 
Dr.  Lnncre  fails  to  (nve  a  decided  view,  form  the  pica  for  the 
length  of  t!ii.'*  JCx'-nrnUH.  I»<'litzsch  also  seems  undecided, 
though  he  jircHentrt  Home  view(«  btrongly  favorable  to  the 
Iheory  of  limitation.— T.  L.l 


emotional  state  in  the  mind  of  the  author  By  lh< 
author  is  meant  the  one  in  whose  soul  s'^ch  emo' 
tions  and  conceptions  were  Hr-t  present,  'rom  what- 
ever cause,  ouiward  or  inward,  they  may  have  been 
derived.  Whether  this  was  ecstatic  vision,  or  a  c<in- 
viction  in  the  mind  supposed  to  come  from  a  divin* 
influence,  or  an  actual  eye-witnessitig,  it  is  all  faith< 
fully  told,  just  as  it  was  conceived  in  vision,  impres* 
ed  upon  the  thought,  or  seen  by  the  sense.  The 
words  are  in  true  correspondence  with  such  a  stata 
of  soul,  an  honest  imprint  of  it,  according  lo  the  in- 
fluences felt,  and  the  degree  of  knowledge  by  which 
those  influences  might  be  affected,  or  tlie  choice  of 
language  controlled.  In  either  ease,  tor,  may  tha 
term  inspiration  be  applied  to  it,  if  we  admit  the 
idea  of  a  divine  purpo.-e  as  specially  cofjeerned  in 
the  communication.  It  is  a  special  series  of  divine 
acts  in  the  physical  world,  and  in  the  souls  of  men, 
that  makes  revelation  strictly,  or  in  that  higher  sense 
to  which  the  term  is  limited  in  connection  with 
the  scriptural  narrations.  It  Ib  this  extraordinary 
doing,  whether  in  nature  or  above  nature,  commenc- 
ing with  creation  and  continued  in  a  series  through 
the  whole  history  of  the  Church,  which  constitutes 
the  real  manifestation  of  the  divine  in  the  human, 
of  the  infinite  in  the  finite,  in  distinction  from  that 
ordinary  course  in  nature  and  history  which  cannot 
thus  reveal  God  personally,  because  it  is  merged  in 
the  totality,  or  the  one  general  movement,  of  the  uni- 
verse. This  common  movement  may  be  called  a  re- 
velation, but  it  is  addressed  to  the  universal  reason, 
and  reveals  only  a  general  intelligence  having  nothing 
special  for  man,  either  as  a  race  or  as  individuals. 
The  other  is  a  special  epistle  to  humanity  and  to  in- 
diviilual  men,  having  our  n.ame  throughout,  attested 
by  chosen  witnesses  taken  from  a  chosen  people  who 
are  the  spiritual  first-born,  or  representatives  of  the 
race.  But  stUI  it  is  this  extraordinary  doing  which 
is  the  revelation  properly,  whilst  the  bildical  writings 
are  only  the  human  record  of  it,  sharing  in  the  fini- 
ty  of  the  medium,  or  more  or  less  iniperfi'ct  accord- 
ing to  the  necessary  imperfections  of  knowledge, 
conception,  and  language,  in  those  to  whom  such  re- 
cording is  given.  Had  writing  never  been  invented, 
it  might  have  been  a  piu'ely  oral  or  traditional 
account,  and  then  it  would  have  been  still  more  im- 
perfect, but  the  actual  revelation  would  have  remain- 
ed tlie  same,  to  be  ascertained  in  the  best  way  we 
could  amidst  the  deficiences  and  obscurities  of  such 
oral  or  monumental  modes  of  traiisinission.  Surely 
the  absence  of  writing  could  no  more  have  prevented 
God's  having  his  witness  in  this  world,  than  the  ab- 
sence, for  .so  many  centuries,  of  the  art  of  printing; 
and  the  want,  neither  of  types  nor  of  alphabets, 
could  have  been  an  absolute  bar  to  that  witnessing 
being  in  the  human,  and  tlirou;ih  the  human,  as  well 
as  to  the  human.  Now  in  such  record  of  revelation 
the  great  thing  required  for  the  satisfaction  of  oiir 
faith  is  a  conviction  of  this  perfect  .subjective  trutn- 
I'uliiess  on  the  part  of  the  human  media.  It  is  a  far 
higher-  thing,  a  nnich  more  precious  thing,  than  any 
scienlific  correctness,  or  any  outward  verbal  accura- 
cy, which,  even  if  it  could  be  secured  through  human 
language  and  human  conceptions,  could  only  be  by  a 
meehanieal,  automaton-like  process,  or  with  the  loS9 
of  all  that  is  truly  human  in  the  transmission.  It 
would  not  be  a  revelation,  or  the  history  of  a  revela- 
tion, given  to  men  thron;;h  men,  and  so  it  would  not 
be  truly  God  speaking  in  humanity.  The  element 
of  most  value,  through  which  we  most  truly  draw 
nigh  unto  God,  and  ile'into  us,  would  be  lacking  ii 


CHAt.  VIII.  1-19. 


319 


the  process.  With  this  distinction  between  the  re- 
velation strictly,  and  the  record  of  such  revelation,  we 
are  the  better  prepared  to  understand  the  import  of 
that  third  teim  which  is  so  often  confounded  with 
them.  Inspiration  has  respect  to  the  manner  and 
means  by  wliich  such  hiniian  conceptions  are  called 
out  and  employed,  whilst  still  remaining  strictly  hu- 
man. This  may  be  in  various  ways,  and  we  may 
apply  the  terms  higher  and  lower  to  them,  but 
with  danger  of  error,  if  in  so  iloing  we  make  any  one 
of  tliem  to  be  less  a  true  inspiration  than  tlie  other. 
All  the  faculties  of  man  may  be  used  for  this  pur- 
pose. God  may  employ  the  imagination  (the  ec- 
static imagination,  for  that  is  still  human,  and  in 
another  slate  may  be  ordinary  and  normal),  the  men- 
tal convictions  impressed  by  a  divine  power,  or,  whrn 
no  other  means  are  required,  tlie  serise  and  memory 
of  holy,  truthful  men,  wiiose  holiness  and  trutlifulness, 
in  such  case,  are  as  much  an  eli'ect  of  divine  inspira- 
tion as  any  afflatus  more  immeiliately  all'ectiiig  what 
are  called  the  higher  or  deeper  faculties  of  the  soul. 

Thus  may  we  believe  that  all  the  Scripture  is  in- 
spired, that  it  everywhere  has  this  subjective  truth- 
fulness, whether  it  appears  in  holy  visions  of  the 
past  and  future,  or  in  rapt  devotional  exercises,  or  in 
the  sublime  doctrinal  insight  of  souls  drawn  heaven- 
ward, or  in  the  pictures  it  gives  us  of  musing,  solilo- 
quizing minds,  presenting  now  their  exulting  faith, 
and  then  ag^iiu  their  fears  and  sad  despondencies  in 
view  of  the  dark  problems  of  Ufe.  It  shows  itself  in 
its  plain,  un|ireteuding,  unsuspicious  narratives  of 
events,  whether  it  be  tlie  supernatural,  the  great  na- 
tural, or  that  tilling  in  of  the  ancient  home-life 
which,  though  so  far  from  us,  we  recognize  as  so  true 
and  so  consistent,  calUng  out  the  feeling  that  it  is  in- 
deed a  reidity  that  lies  before  us,  and  that  these 
words  represent  actual  scenes  and  actual  emotions 
as  true  and  vivid  as  any  that  now  occupy  our  own 
minds.  Thus  may  we  bidieve  all  Scripture  to  be  an 
honest  record  from  beginning  to  end,  bom  the  most 
astoundingly  marvellous  to  its  minutest  historical, 
geographical,  biographical,  and  genealogical  details. 
This  view,  although  admitting  human  imperfections 
of  language  and  conceiving,  is  very  dilferent  from 
that  theory  of  partial  inspiration  tliat  assumes  to 
choose  what  portions  it  shall  ;iecept,  rejecting  others 
as  fabricated,  false,  and  legendary.  It  is  all  laithfnl, 
all  eeoirKftiiTTos,  all  given  to  us  for  our  "instruction 
in  righteou.sness,"  constituting  in  its  totality  the  ple- 
nary word  of  God,  the  honest  human  record  of  that 
great  series  of  divine  doings  in  the  world,  in  nature, 
In  history,  and  in  the  souls  of  men,  to  which  we  give 
»he  special  name  of  a  divine  revelation.  Thus  re- 
ceived and  firmly  held  in  its  truthful  hum.an  aspet't, 
the  belief  in  a  great  objective  truth  corresponding  to 
it  is  irresistible  for  all  sober,  thoughtful,  truly  ra- 
tional souls.  The  human  in  the  Bible  compels  the 
acceptance  of  the  divine ;  the  ordinary  and  the  na- 
tural in  its  life-like  narratives  demands  the  superna- 
tural as  its  complement.  We  are  Ibreed  thus  to  be- 
lieve or  to  admit  that  the  very  existence  in  the  world 
of  such  a  record  so  kept,  so  attested  through  the  ages, 
60  lying  in  the  very  heart  of  human  history,  is  as 
great  a  marvel  for  the  reason,  as  any  supernatural  or 
miraculous  which  it  cont.ains  for  the  sense. 

It  is  this  subjective  truthfulness  of  the  Scriptures 
that  furnishes  the  matter  of  interpretation.  The  great 
end  is  to  get  at  the  conceptual  and  emotional  states 
which  the  words  originally  represented  in  the  minds 
of  the  first  narrators.  The  objective  truth  tliey  re- 
present in  the  natural  or  supernatural  belongs  to  the 


theological  reasoning  as  guided  in  its  inferences  bj 
the  general  truths  of  the  Scriptures,  or  other  know 
led^'C  we  may  have  of  nature  and  of  God.  The  on« 
interpretation  is  to  be  according  to  the  laws  of  rhe^ 
toric  and  language  in  their  widest  sense,  the  othel 
aecordiug  to  "the  analogy  of  faith,"  in  all  by  which 
God  makes  himself  known  to  the  hnman  mind.* 

Thus  should  we  aim  at  interpreting  the  Scripture 
narrative  of  the  flood.  We  have,  as  tin  outward 
gi'Ound,  the  world-wide  tradition  of  such  an  event  faf 
greater  than  any  inundation  of  watei-s,  or  ch.inge  in 
nature,  recorded  in  any  later  or  more  partial  history. 
The  classical  story,  the  Indian,  the  Persian,  etc.,  are 
well  Icnown  ;  but  it  is  found  everywhere.  In  the  re- 
motest and  most  isolated  region  to  which  the  travel 
ler  penetrates,  there  meets  him  this  tradition  of  a 
great  catastrophe  by  water,  and  of  a  "  righteous 
man"  who  was  saved  in  an  ark.  It  is  told  with  the 
same  general  features,  and  otten  with  a  surprising 
similarity  of  detail,  whether  it  be  in  the  wilds  of  Si- 
beria, by  the  rivers  of  southern  Africa,  or  in  the  isles 
of  the  Pacific.  No  other  event  ever  iuade  such  an 
impression  on  the  ethnological  memory  ;  and  iience 
it  has  survived  through  wastes  of  historical  silence 
in  which  other  facts,  however  great  their  local  or 
tribal  interest,  have  utterly  perished.  One  of  two 
conclusions  is  inevitable :  either  the  cat^istrophe  was 
of  vast  extent,  reaching  almost  every  portion  of  the 
globe  as  now  known,  or  it  took  place  in  the  earliest 
times  of  the  hum.an  existence,  when  men  were  con- 
fined to  a  comparatively  small  part  of  the  earth, 
whence  each  wandering  people  carried  it,  localizing 
it  afterwards  in  their  own  history,  tluir  own  gc-ogra- 
phy,  and  ascribing  the  deliverance,  each  one.  to  the 
ancestral  head  of  their  own  race. 

There  is  a  ground  of  truth  in  all  these  stories. 
Xo  rational  mind  can  doulit  it.  The  most  sceptical 
of  the  German  critics  have  felt  themselves  compelled 
to  admit  its  substantial  verity.  Now  let  any  one 
compare  them  all  with  this  sublime  seriptur.d  narra- 
tive, and  then  let  his  reason,  his  rhetorical  taste,  his 
judgment  of  the  truthful  in  styli',  the  subjectively 
real  in  conception,  and  the  life-like  in  narration,  de- 
termine which  is  the  oiiginal,  severely  simple  in  its 
chasteness  and  grandeur,  and  which  are  the  legendary 
copies, — -which  is  the  iditio  /n-iii^ep^,  [)re.->erved  (by 
some  strong  influence  in  opposition  to  the  ordinary 
human  tentlency)  from  grotesque  exasgeration,  from 
mythical  indistinctness  and  confusion,  from  false  em- 
liellishment,  from  interpolated  deformities,  from  all 
that  characierizes  the  story-telling,  wonder-making 
style — and  which  are  the  spurious  aihlndu,  betray- 
ing, by  all  these  marks  of  their  secomlary  character, 
that  they  are  the  far-off,  dimly-seen,  and  monstrous- 
ly disproportioned  impressions  of  what,  to  the  scrip- 

•  (In  retpect  to  the  first  kind,  the  famous  canon  of  the 
ration.alist,  undoubtedly  holds  true  :  the  Scriptures,  in  their 
human  l.angu:ige,  are  to  be  interpreted  as  other  books. 
When,  however,  it  is  applied  to  the  second,  orwhat  may  be 
called  the  theologicil  ese^esis,  it  ignores  an'l  denies  what 
is  most  peculiar  in  the  Biijle  as  a  book  composed  dming  two 
thousand  ye.ars,  by  ditlerent  writers,  in  widely  different 
styles,  and  embiacinu  a  vast  variety  of  ideas,  yet  preserv- 
ing, from  betantiii-  to  end,  a  holy  aspect,  and  a  relipoua 
unity,  that  no  other  writings  jKissess,  and  which  have 
given  it  a  place  in  the  very  core  of  human  history,  such  a4 
no  otiier  book,  no  other  literature,  or  literary  series,  can 
lay  any  claim  to.  Not  less  absurd  would  it  be  than  to  inter* 
pret  Homers  Iliad  as  an  accidental  or  arbitrary  seriea  of 
fragmentary  unconnected  ballads,  after  the  nrofoundosl 
criticism,  grounded  on  the  truest  Homeric  feeling,  hal 
derided  it  to  possess  an  epic  unity  and  an  epic  harmoaj 
worthy  of  the  high  poetical  inspiration  from  which  it  flows 
—  f.  (..1 


316 


GENESIS,  OR  THE  FIRST   BOUK   OF   MObES. 


tural  nairator,  iras  aa  oetual  scene  full  of  a.  Bonl- 
awing  and  fancy-re^tiftii^ing  emotion. 

Tlie  Bible  ;-tory  has  nothing  of  the  wonder-mak- 
in<;  about  it.  It  is  too  full  of  the  overpowering  i-cal  to 
allow  of  sueh  a  secondary  excitement  of  the  mind  and 
the  imagination.  The  emotion  is  too  high  to  admit  of 
my  play  of  fancy.  It  is  contemplation  in  its  most 
exalted  stats,  having  no  room  for  anything  but  the 
great  spectacle  before  it,  and  that  as  seen  in  its 
grandest  features.  Hence  so  calm  and  yet  so  full 
of  animation,  ?o  severely  chaste  yet  .'lo  sublime.  It 
is  a  telUng  from  the  eye,  and  it  speaks  to  the  soul's 
eye  of  the  thoughtful  reader,  giving  the  impression 
of  an  actual  spectacle.  The  style  throughout  is 
adapted  to  produce  such  impression.  It  is  a  truthful 
eifect,  or  the  narrative  is  to  be  regarded  as  a  most 
skilful  fiction,  a  most  ingenious  forgery,  exhibiting 
a  life-like  power  of  painting  and  invention  utterly  in- 
consistent with  any  antiquity  to  which  it  can  be 
ascribed.  The  writer  or  relator  is  one  who  stands 
in  med  u  rebus.  The  awful  spectacle  ia  present  to 
his  absorbed  sense  or  to  his  vivid  memory.  He  is 
startled  by  it  to  abruptness  of  description.  Though 
long  expected,  the  catastrophe  is  sudden  in  its  com- 
ing. Torrents  descend  I'rom  the  heavens  like  burst- 
ing clomJs ;  chasms  are  seen  in  the  opening  earth, 
and  floods  issuing  from  their  subterranean  reservoirs. 
A  writer  less  interested,  less  awed  by  the  actual 
scene,  would  have  used  comparisons  here,  or  indulg- 
ed in  redundancy  of  language.  The  Scripture  his- 
torian gives  it  aU  in  one  brief  verse  :  "  The  fountains 
of  the  great  abyss  (the  tehom  rabba)  were  broken 
(!irp3D ,  were  cloven),  the  windows  of  heaven  were 
opened."  The  attempt  to  reconcile  this  with  any 
scientific  correctness  is  worse  than  trifling.  To  re- 
solve it  into  a  poetical  metaphor,  or  any  rhetorical 
artifice  of  language,  takes  away  all  its  emotional 
power.  He  speaks  according  to  his  conception  as 
grounded  on  the  state  of  his  knowledge.  He  evi- 
dently had  the  old  idea  of  waters  above  the  tirma- 
mentum,  now  descending  through  the  parted  barrier 
How  ill-judging  the  interpretation  that,  for  any  fancied 
reconciliation  with  present  knowledge,  would  oblite- 
rate the  marks  of  this  precious  subjective  truthful- 
ness, so  full  of  evidence  for  the  great  antiquity  of 
the  accoimt,  and  the  actuality  of  the  scene  sls  con- 
ceived and  described.  One  all-absorbing  image 
of  power  is  before  him.  The  deluge  from  above  and 
the  eruptions  from  the  earth,  whatever  may  have 
been  their  cause,  have  an  awful  rapidity  of  effect ; 
and  with  what  graphic  touches  is  this  set  forth  in 
the  vivid  Hebrew  idioms !  The  ark  is  lifted  clear 
from  the  c:irth  C'l.Jjn  br^),  and  goes  forth  (-'SP 
walks  forth),  ="sn  'jB'bs  ,  on  the  face  of  the  wa- 
ters. C'On  !i"s;'l,  the  floods  prevail  exceedingly, 
IXt:  "IS":  ,  stronger,  stronger — higher,  higher — 
bij'  T(lbn ,  ^^ go  and  increase"  constantly  waxing, 
graiiu.il  but  irresistible,  steadily  visible  in  their  rise 
a^  me.isured  by  the  submerged  plains,  the  disappear- 
ing hills,  until  to  the  remotest  extent  of  '.he  visible 
horizon,  3 'HCn  bx  riTT,  "under  the  vhole  liea- 
Tens,"  it  is  water  everywhere  as  far  as  eye  can  see, 
Jce  vast  ,sky-bounded  wa.ste,  shoreless  and  illimitable 
M  il  a|)peared  lo  the  absorbed  and  wondering  gaze 
of  the  one  from  whose  sense  and  memory  this  story 
has  come  down  to  us.  This  is  what  he  wiw,  and  this 
Is  all  that  the  interpreter  can  get  from  his  language. 
What  he  may  have  llmuylu,  we  know  not.  He  may 
bare  supposed  the  flood  to  be  universal.      Probably 


he  did  so  ;  but  then  his  universality  must  have  beet 
a  very  different  thing  (in  conception)  from  the  notion 
that  our  modern  knowledge  would  comiect  with  the 
term.  He  knew  of  no  land  that  was  not  covered  bj 
water ;  he  had  been  told  that  God  meant  to  destroy 
the  human  race,  and  so  far  as  the  extent  of  the  flood 
was  necessary  for  that  purpose,  he  doubtless  suppos- 
ed the  judgment  executed.*  But  we  have  only  to  do, 
as  interpreters,  with  what  he  actually  saw,  the  laO" 
guage  in  wluch  he  has  recorded  it,  the  necessary  con. 
ceiiticms  which  it  suggests,  and  by  which  it  was  itself 
suggested.  We  have  no  right  to  force  upon  him,  and 
upon  the  scene  so  vividly  described,  our  modern  no- 
tions, or  our  modern  knowledge  of  tlie  earth  with  its 
Alps  and  llimmalayas,  its  round  figvire,  its  extent  and 
diversities,  so  much  bej'ond  any  knowledge  he  could 
have  possessed  or  any  conception  he  could  have 
formed.  It  may  be  said  that  such  idea  of  terrestrial 
universality  is  included  in  his  words,  such  as  "ISC 
earth, — "under  the  wAoZc heavens,"  C^S'm  P2  nnr, 
— "  all  the  high  mountains  under  the  whole  hea- 
vens ; "  but  then  the  question  arises.  On  what  scale 
of  knowledge  are  they  to  be  interpreted  ?  If  we  say 
the  modern,  calling  it  the  absolute  sense  (on  the  sup- 
position that  such  absolute  scale  has  even  yet  been 
reached),  then  we  make  him  a  mere  mechanical  ut- 
terer  of  sounds  whose  intended  meaning  lay  not  in 
his  understanding,  or  a  writer  of  words  representing, 
in  their  truthfulness,  neither  the  emotions  felt,  nor 
the  spectacle  that  lay  before  his  eye.  A  very  slight 
change  in  our  English  translation,  and  that  a  very 
justifiable  one,  greatly  affects  this  impression  of  uni- 
versality. Read  land  lor  eartli  wherever  the  word 
occurs,  as,  for  example,  the  ichole  land,  or  the  face  of 
the  whole  land,  and  the  scale,  to  our  imagination,  is  at 
once  reduced.  Thus  we  actually  have,  in  one  place, 
oh.  vii.  23,  riBTX  instead  of  ^"iS ,  and  yet  nothing  is 
more  evident  than  th:it  in  the  previous  chapters  the 
first  word  is  used  of  the  Eden-territory  and  tiie  region 
adjacent.  In  like  manner  is  this  word  niaTX  used 
in  the  account  of  the  general  corruption  of  the  race 
by  the  intermarriages  of  the  Sethites  and  the 
Cainites,  ch.  vi.  1  :  "  When  men  began  to  multi- 
ply upon  the  face  of  the  adamah,"  rriTsn  "'rs  55  . 
It  is  not  only  without  any  warrant  from  Scripture, 
but  in  the  liice  of  the  fair  inferences  to  Ite  drawn 
from  its  artless  language,  that  some  have  regarded 
the  antediluvian  human  race  as  spread  o\er  the  wide 
surface  of  the  earth  according  to  our  present  know- 
ledge. Equally,  too,  against  the  impres.sion  to  be 
fairly  derived  from  the  account,  is  the  idea  of  a  vast 
population  as  in  any  way  to  be  compared  with  that 
which  has  since  existed  and  now  exists.  We  know 
nothing  of  any  physical  or  moral  reasons  that  may 
have  accelerated  or  retarded  it.  The  Scripture  simply 
.says,  in  its  introduction  t(j  the  account  of  the  flood, 
that  men  began  to  multiply,  ~~b  bnn ,  evidentlj 
imjjlying  that  they  had  not  been  very  numerous 
before  in  either  line,  and  that  the  mixture  and  the 
multiplication  were,  at  the  same  time,  cause  and 
effect  of  the  corruption.  The  fair  inference,  there- 
fore, is,  that  it  took  jilace,  together  with  the  judgment 
that  followeil,  whilst  they  were  yet  confined  to  this 

•  [DolitzHph,  ttiough  undecided  in  the  main,  prcj^enti 
the  ttwioli;  ease,  or  the  whole  ^-ouud  of  iirsunn  nt  for  and 
a[rllin^t.  wlu'u  iio  navs,  page  2(>2  :  ''Thi;  Srnnlmc  domatids 
the  univcrs-ility  of  the  nt)Oil,  only  for  the  earth  as  iuhiiiilcd, 
not  for  the  earth  as  sucit  ;  and  it  hixs  no  interest  in  the  uni- 
versality of  tlie  flooil  in  itnoif,  but  only  in  the  univer«tlit) 
of  the  judgment  of  which  it  ifl  *lie  execution.'* — T.  L.I 


CUAP.    VIII.    1-19. 


31', 


tract,  whatever  may  liave  been  its  extent.  It  was 
the  open,  easily  cultivated  part  of  the  eartli  (tliniigli 
It  iiail  already  become  sterile  in  the  days  of  tlie 
Sethite  fiamech),  to  which  the  early  men  in  their 
gregaiious  habits  yet  adhered.  There  had  not  come 
the  roving,  migrating,  pioneering  impulse  which  was 
first  given  alter  the  flood,  and  for  the  very  purpose 
of  breaking  up  the  gregarious  tendency  whieh  again 
manifested  itself  in  the  plain  of  Shinar.  This  reluc- 
tance to  leave  the  adamah,  or  the  old  homeland 
of  the  race  near  Eden,  shows  itself  in  Cain's  lan- 
guage. Gen.  iv.  14  :  "  Behold  thou  art  driving  me 
forth  this  day,  nanxn  'JQ  bsTS ,  from  the  face  of 
the  adaraah,  that  I  may  become  a  wanderer  y^XS 
in  the  (wide)  eartli,"  as  distinguished  from  the  father- 
land where  the  protecting  divine  presence  (T'??) 
was  supposed  still  to  dwell.  Cain,  bold  and  evil  as 
be  was,  felt  this.  The  thought,  even  though  coming 
from  his  own  vengeance-haunted  imagination,  was 
a  terror  to  him,  and  we  may  rationally  suppose 
that  the  feeling  was  still  more  strongly  shared  by 
his  descendants,  whom  the  account  represents  as 
Btill  living  near  the  Sethites  and  corrupting  them  by 
their  vicinity.  All  great  movements  in  the  world 
have  come  from  a  superhuman  impulse,  breaking  up 
previous  habits,  and  strangely  changing  those  fixed 
conditions  of  human  society  into  wliich  races,  when 
left  to  themselves,  .are  ever  tending ;  sometimes 
even  when  their  talk  is  loudest  of  progress  and 
change  as  ever  coming  from  themselves.  The 
course  of  history  is  marked  by  such  new  move- 
ments, unaccountable  in  their  beginning  from  any- 
thing in  the  previous  human  (which  may  probably 
have  been  tending  strongly  in  the  opposite  direction), 
yet  afterwards,  from  the  very  fact  of  sequence,  seem- 
ing to  fall  inductively  into  the  natural  flow  of  events. 
At  all  events,  if  we  take  the  Scripture  text  for  our 
guide,  there  is  no  reason  to  believe  that  any  of  the 
antediluvians  (with  the  exception,  perhaps,  of  a  few 
solitary  rovers),  had  ever  crossed  the  deserts,  or  ven- 
tured upon  the  seas,  or  scaled  the  mountains,  or  pen- 
etrated far  into  the  dense  wildernesses  that  separated 
the  primitive  adamah  from  the  vast  unknown  of 
earth  around  them.  We  may  fairly  suppose,  too, 
that  it  was  one  of  the  designs  of  the  deluge-judgment 
to  prevent  a  race  which  had  so  dehumanized  them- 
selves,  or,  in  the  language  of  Scripture,  "  corrupted  its 
way,"  from  spreading  ever  the  surface  of  the  globe. 
But  how  diflferent  was  it  when  the  movement  came 
which  is  recorded  Gen.  xi.  8,  whether  we  regard 
the  "  confounding  of  languages  "  there  mentioned  as 
the  cause  or  the  effect  of  the  dispersion.  It  was,  in 
either  view,  equally  supernatural,  or,  if  the  term  ia 
preferred,  an  extraordinary  divine  intervention,  de- 
flecting the  course  of  the  human  movement  from 
what  it  would  have  been  had  it  been  left  solely  to 
the  antecedent  human  tendency.  They  were  settling 
down  into  the  old  adamah  gregariousness,  to  be 
followed  by  the  same  impieties,  not  only  (for  that 
could  be  borne  with),  but  by  the  dehumanizing 
vices  that  demanded  extinction.  "  Wherefore  the 
Lord  scattered  them  from  thence  over  the  face  of  all 
the  earth."  The  Hebrew  verb  is  a  very  strong  one, 
orx  ys^l,  "He  drove  them  asunder" — He  sent 
them  far  and  wide — He  broke  them  up.  Compare 
Deut.  xxxii,  8,  Acts  xvii.  je.  Their  reluctance  to 
leave  the  old  home-land,  like  that  of  Cain  in  the  ear- 
lier time,  is  shown  by  the  same  word,  and  that  strong 
oaiticle  \d  bo  expressive  of  caution  and  alarm ;  xi.  4, 


y-ixn  bs  "':b  br  7^23  -S,  "lest  we  be  scattered 
over  the  face  of  the  icJinle  earth  " — the  wide  earth, 
the  unknown,  unbounded  earth.  We  must  take  tb» 
langnage  according  to  the  fe.-ling  aud  knowledge  ol 
the  day.  It  was  der  itnaf)'iehhare  Bann.  as  Lang4 
expresses  it.  No.  15,  p.  264,  the  illimitable  exile  ia 
sp'tce  which  had  something  of  the  terror  dt^  endlosen 
Bmincs,  of  the  endless  exile  in  time.  But  though  th« 
pioneering  eftbrt  needs  something  extraneous  to  start 
it,  it  is  afterwards  carried  on  by  its  love  of  novelty, 
which,  when  once  excited,  ever  feeds  the  impulse, 
overcoming  the  sense  of  insecurity  until  it  becomes 
a  passion  instead  of  a  dread.  Thus,  as  the  terror  of 
the  unknown  gives  way,  the  new  impetus  soon  ac- 
quires a  rapidity  more  strange  even  than  the  former 
reluctance,  as  is  attested  by  other  and  more  modem 
examples  in  the  world's  history.  In  the  long 
stagnation  of  the  middle  ages  geographical  know- 
ledge, at  least  among  the  Europeans,  had  actually 
receded.  Less  was  known  of  the  world  in  the  d.aya 
of  Bede  and  Alcuin  than  in  those  of  Ptolemy.  But 
how  soon  after  the  start  given  to  Di  Gama  and  Colum- 
bus, and  by  these  to  others,  was  the  state  of  things, 
in  this  respect,  wholly  changed  I  The  orbh  terrarum 
immediately  Ijegan  to  expand,  and  so  rapidly  was  the 
horizon  extended,  that  less  than  half  a  century  added 
more  to  the  knowledge  and  civilized  occupation  ot 
the  earth  than  a  thousand  years  had  done  before. 
In  less  than  thirty  years  after  Columbus  had  seen  the 
light  upon  the  shore  of  the  first  West  India  isle,  Ma- 
gellan had  advanced  to  the  southern  extremity  of  the 
.\merican  continent  and  accomplished  the  circumnavi- 
gation of  the  globe.  It  was  not  because  the  men  of 
the  tenth  and  twelfth  centuries  lacked  vigor  of  body 
or  mind,  but  because  God's  time  had  not  yet  come. 

So  was  it  when  the  first  great  dispersion  of  man- 
kind commenced.  Before  the  flood,  there  is  no  evi- 
dence that  even  Egypt  was  known  or  inhabited— we 
mean  scriptural  evidence ;  and  notwithstanding  the 
assertions  of  Bunsen  and  others,  we  think  it  can  be 
shown  (in  its  proper  place)  that  there  is  no  reliable 
evidence  of  any  other  kind.  Dwelling  as  they  did, 
mainly,  in  the  region  between  the  Euphrates  and  the 
Indus,  the  antediluvians  had  never  ventured  upon 
the  wide  desert  that  intervened,  nor  attempted  the 
long  way  up  the  rivers  and  by  the  mountains  of  the 
North.  But  now  the  tribes  of  Ham  are  streaming 
down  the  Persian  Gulf,  following  the  Gihon  as  it  winds 
round  Southern  .\rabia,  until  they  reach  the  n;irrow 
part  of  the  Red  Sea.  The  new  impulse  soon  carries 
them  over  into  upper  Egypt  or  the  ancient  ^-Ethiopia, 
whence  they  find  tlieir  way  down  into  Mitzraim  (the 
Narrows),  the  country  of  the  lower  Nile,  whilst  others 
start  off  again  for  the  vast  regions  of  Central  Africa. 
One  branch  of  the  sons  of  Japheth  direct  their  coursa 
to  the  dense  Northern  wilds,  and  thence  dividing,  be- 
gin their  long  march  through  Middle  and  Northern 
Europe  in  the  one  direction,  or  through  Middle  Asia 
and  towards  the  American  continent  in  the  other 
Another  branch  of  the  same  family  roam  tbrougb 
Asia  Minor,  one  part  crossing  at  the  Bosporis  {Boo. 
iropot,  aa  the  Greeks  afterwards  translated  the  old 
name,  in  accordance  with  one  of  their  fables),  tha 
ancient  Ox-ford,  or  cattle-passage,  whence  they  pro- 
ceed into  the  Thraciaii  and  Danubian  forests;  whilst 
another  host  of  pioneers  make  the  jKgean  isles  theii 
stepping  places  to  Greece,  Italy,  and  Spain.  Th« 
bold  sons  of  Canaan  have  ventured  upon  ships,  and 
are  making  their  way  to  the  extremities  of  th« 
Mediterranean  and   even  to  the  Atlantic.     In   th( 


318 


GENESIS,  OR  TUE  FIRST  BOOK   OF  MOSES. 


moan  time  the  desceiuiants  of  Shem  keep  nearer  to 
the  old  homeland,  barely  diverging  into  Elam 
(Persia)  and  Assyria,  moTing  m;unly  up  tlie  Euphrates 
to  Mesopotamia,  Syria,  Palestine,  and  tLeuce  to 
Northern  Arabia.  There  is  every  reason  to  believe 
that  under  this  mighty  impulse  that  drove  them 
from  Shinar,  moi  e  was  done  in  two  or  three  centuries 
towards  settling  the  earth  than  had  been  accomplish- 
ed in  the  1,600  or  2,000  years  of  the  antediluvian 
period  ;  and  this  fact  alone,  when  taken  in  connection 
with  its  divine  causality,  is  a  sufiicient  answer  to 
those  who  think  that  the  Hebrew  chronology  does 
not  give  time  enough  for  the  great  historical  be- 
ginnings that  so  soon  made  their  appearance.  The 
world  has  ever  moved  by  starts,  and  races,  hke 
individuals,  oftentimes  do  more,  and  live  more,  in 
very  short  periods  than  they  do  in  others  compara- 
tively long. 

This  is  dwelt  upon  here  as  having  a  bearing  upon 
the  position  of  the  human  race,  and  the  spread  of  its 
population,  before  the  flood.  The  emphasis  with 
which  the  new  movement  is  announced  in  the  .lilh 
chapter,  and  more  fully  described  in  the  xth  (see 
especially  ver.  32),  furnishes  the  strongest  reason  for 
believing  tliat  notliing  of  the  kind,  or  on  such  a 
ecale,  had  ever  taken  place  upon  the  earth  before. 
"From  these  (nfcx'S)  were  parted  (were  divided, 
ITie;  ,  isolated),  the  nations  in  the  earth  after  the 
flooi." 

In  the  antediluvian  period  there  seems  to  have 
been  a  distinction  between  yx  and  nanx,  but  the 
former  word  had  not  acquired  the  greater  definitcness 
of  after  usage.  In  I'act.  it  must  have  been  utterly 
indefinite.  This  is  safely  inferred  from  the  views 
we  are  compelled  to  form  of  the  primitive  territorial 
notions  of  mankind.  In  the  earliest  times  the  concep- 
tion of  the  earth  must  have  been  that  of  unlimited 
extent,  and  of  an  undivided  wild  or  waste.  Nothing 
to  the  contrary  had  been  made  known,  either  by  ex- 
perience or  by  revelation.  It  was  simjily  the  con- 
trast of  the  sky  above  and  the  gromtd  beneath,  like 
the  conception  presented  in  the  earliest  Greek  anti- 
thesis ef  ouparbs  and  x^'-'"-  We  must  ever  bear  this 
in  mind  when  we  attempt,  as  we  ever  ought  to  do  in 
interpreting,  to  get  back  into  the  conceptions  of  the 
ancient  narrator.  In  no  other  way  shall  we  get  the 
image  of  which  the  language  is  the  necessiiry  as  well 
as  the  only  adequate  reflexion.  There  had  not  even 
come  in  the  greater  definitcness  which  belongs  to  the 
Greek  ya7a,  although  the  Noachian  conception,  with 
its  heaven  above  and  its  abyss  below,  resembles  very 
much  that  which  is  presented  in  the  Homeric  oath, 
Odi/8s.  V.  184: 

'lirro  vvv  T($5e  Fata  Kat  Ovpavhi  tvpitt  vw€i>9iw, 

»till  less  was  it  (in  conception,  at  least,  whatever  may 
liave  been  the  speculative  thought),  tlie  tellurinn 
Idea  (see  Cicero's  use  of  the  word  tr/lux,  Rcpub.  vi. 
17,  iellus  media  et  injlma  et  in  iptain  fernntur  omnia)^ 
of  a  body,  whether  spherical  or  otherwi.se,  lying  in  a 
limited  space  with  space  all  around  it.  This  is  not 
rationalizing  again.st  the  authority  of  Scripture.  We 
must  judge  of  this  old  writer's  conception  by  his 
knowledge,  real  or  supj)0>ed,  which  we  have  no 
reason  to  think  was  in  any  way  changed  by  that  di- 
rinc  afflatus  of  truth  and  holiness  which  made  him 
the  faithful  recorder  of  this  wonderful  scene.  'I'liis 
10  the  very  ground  on  which  we  trust  its  graphical 
COrrectnesa,  an  repreBenting,  not  a  mechanical  know- 


ledge (connected  with  no  sense-experience  or  actual 
memory  in  the  narrator),  but  a  vivid  seeing,  with  a 
corresponding  vividness  of  emotion. 

The  same  may  be  said  of  other  parts  of  the 
account,  which  carry  an  air  of  absolute  universality, 
simply  because  we  interpret  them  by  tlie  absolute  or 
scientific  notion  of  our  own  day.  Thus  the  expres- 
sion already  referred  to,  "  under  the  whole  heaven," 
is  the  primary  optical  language  for  the  visible  hori- 
zon.* It  might  have  been  regarded  as  the  real  hori- 
zon, but  if  so  it  would  only  be  tlie  writer's  thought, 
his  speculative  notion,  and  we  have  no  right,  as 
interpreters,  to  suiistitute  this  for  what  he  actually 
sees  and  evidenily  means  to  describe  as  seen.  If  any 
will  insist  U|:ion  this  language  as  denoting  an  absolute 
tellurian  universality  (as  Wordsworth,  Keil,  and  Ja- 
cobus have  done),  let  them  turn  to  the  same  words. 
Job  xxxvii.  3,  where  they  are  applied  to  the  thunder 
and  the  lightning,  and  connected  with  other  lan- 
guage still  more  suggestive  of  extent  in  space. 
"  Hark,  the  trembling  of  his  voice,  and  the  deep  mutter- 
ing (nsri)  that  goeth  forth  from  his  mouth  ;  under 
the  whole  heavens,  C"'C"i:n  ^3  rnn ,  he  directeth 
it,  and  its  lightning,  l'"!S$f7  ri'!E:3  bs  ,  to  the  wings 
(or  extremities)  of  the  earth."  It  is  the  long  rever- 
berating roar  that  is  heard  all  rotmd  the  sky,  and 
the  vivid  flash  which  for  a  moment  liglits  up  the 
whole  horizon.  There  are  other  passages  where  the 
expression  would  seem  to  take  in  more  than  the  im- 
mediate sense,  but  it  never  goes  beyond  the  concep- 
tual limit  which  is  determined  by  the  knowledge, 
real  or  supposed,  of  the  utterer,  or  of  those  to  whom 
it  is  addressed.  As  in  Dent.  iv.  19  :  it  means  there 
generally  the  nations  far  and  near,  according  to  the 
geographical  ideas  of  the  times.  Its  absolute  uni- 
versality would  require  us  to  believe  that  there  is  not 
an  island  in  the  Pacific,  nor  a  region  in  the  Arctic  or 
Torrid  Zone,  to  which  the  Jews  were  not  to  be 
dispersed.  And  so  in  Deut.  ii.  25,  wliei-e  the  same 
wide  words,  "  under  the  whole  heavens,"  are  used  in 
a  still  more  limited  sense  of  the  nations  immediately 
surrounding  the  Jews,  though  in  every  direction, — 
around  them  on  all  sides. 

In  a  similar  manner  are  we  justified  in  interpreting 
the  seemingly  universal  terms  which  relate  to  the 
animals.  They  were  all  that  the  narrator  knew. 
He  receives  the  divine  command  as  measured  by  his 
knowledge  and  convictions,  and  executes  it  accord 
ingly.  They  were  the  familiar  animals  by  which  he 
was  surrounded  in  the  district  where  he  lived.  In 
the  terror  produced  by  the  great  catastrophe,  they 
instinctively  come  to  the  ark ;  as  in  all  great  com- 
motions of  nature  the  most  ferocious  beasts  are 
known  to  seel;  the  protection  of  human  sheltei-.  Or 
we  may  rationally  suppose  (taking  the  supernatural 
as  an  essential  part  of  the  account),  that  they  were 
deterndned  by  a  peculiar  divine  inslinrt,  which  would 
be,  to  the  lowei' nature,  in  analoi^y  with  ihe  prophetic 
inxifilit  given  to  the  higher,  t^o  far  as  mere  natural 
signs  are  concerned,  their  kei  ner  and  more  instinct- 
ive senses  would  discern  the  coming  on  ol'thi'  deluge  in 
its  terrestrial  and  ufirial  symptoms  soonei'  than  it  would 
become  manifest  to  the  human  cognition,  and  is  thej 

•  [It  iB  the  appcarnnce  80 graphically  described,  thouffh 
In  other  lan(,Ti„i;,.,  ,jui,  xxvl.  10:      ■':d     bj"     jn    p'pi 

-llin  C5  IIS  p-brn  1?  C'Srr,  "Tlieclrelehehatt 
iimtkcd  upon  the  faci'  (if  tli  ^  watcrn,  it  tlie  ending  of  tlie 
liplit  in  tlie  darkiU'i's,'' — or  where  the  visible  disat  \  ears  tn 
the  invielble.— T.  L.i 


CHAP     VUI.    1-19. 


31{ 


crowd  towards  the  ark  or  flutter  around  its  protect- 
ing roof,  there  would  be  given  just  that  impression 
of  universality  which  the  language  convey?.  The 
conviction  he  had  upon  his  mind  of  the  diiine  com- 
mand, though  from  tlie  very  nature  of  the  ease  limit- 
ed by  his  knowledge  of  the  living  things  immediately 
aro'ind  him,  would  express  itself  In  the  same 
gereral  term=  He  was  directed  to  take  of  the 
nrna  ,  the  cattle,  the  common  or  domestic  animals, 
clean  and  unclean.*  It  was  to  be  from  all,  53^  ,  a 
term  general  instead  of  distributive,  and  those  taken 
of  the  n'ona  were  to  be  in  pairs  of  species.  Thus 
regarded,  the  language  is  all  truthful  iu  the  highest 
sense  of  the  word  truthfulness.  It  is  subjectively 
truthful,  that  is,  it  gives  the  fact  and  the  spectacle  as 
It  is  seen  and/eVf, — not  as  calculated,  or  with  that 
logical  and  arithmetical  precision  whose  tendency,  in 
a  matter  of  such  iudeterminateness,  would  have  been 
to  produce  distrust  rather  than  the  confidence  of 
faith.  Greater  precision  would  have  betrayed  the 
mere  wonder-maker,  or  the  mere  story-teJler,  not 
speaking  from  any  conceptual  experience ;  whilst, 
on  the  other  hand,  the  largeness  of  the  terms,  even 
where  it  looks  like  hyperbole,  is  evidence  of  the 
actuality  and  truthfulne.ss  of  the  emotion  that  pro- 
duced theuL  Thus  the  impression  made  on  the 
mind  of  the  beloved  disciple  by  his  constant  con- 
templation of  the  person  and  the  acts  of  his  adored 
Master :  "  And  there  are  many  other  things  which 
Jesus  did,  the  which  if  they  were  written  every  one, 
I  suppose  that  not  even  the  world  would  contain  the 
books  that  should  be  written."  What  words  coulii 
more  truthfully  convey  this  inward  state  of  soul ! 
*'  And  all  Judea,  iratra  tj  'louSata,  went  out  to  him, 
and  all  the  country  round  about  Jordan,  irarra  7; 
irepixu'po!  TO  '  'loiiSduov,  and  were  baptized."  Matt. 
iii.  6.  "  Ai  d  there  were  dwelling  in  Jerusalem 
Jews,  devou"  men,  ft-om  every  nation,  anh  Tranos 
eii">vs,  under  the  heaven."  Acts  ii.  5.  The  language 
in  these  cases  is  the  trice  and  natural  expression 
of  emotion  produced  by  a  vast  and  exciting  spec- 
tacle. How  much  more  worthy  of  our  trust  it  is — 
how  much  stronger  a  conviction  of  an  eye-witnessed 
actuality  does  it  produce,  than  it  would  have  done 
had  the   writers  been   more  guarded   and  exact  in 


♦  [There  is  no  mention  of  "  the  wild  animals  ae  includ- 
ed "  in  the  n^na,  as  tliat  judicious  comiaentator.  Murphy, 
well  observes  (p.  211).  There  were  "the  fowl,  aud  the 
creeping  thing."  The  first  i;icludeii  the  birds  in  general 
(who  would  be  most  defenceless,  and  who  would  most  ua- 
tnraiiy,  of  themselves,  resort  to  the  ark  fur  shelter),  and 
the  smaller  well-known  animals,  wlio  would  coioe  under 
the  general  denomination.  There  is  no  evidence  of  its 
here  including  insects  or  reptiles.  And  then  again,  it  must 
be  ever  borne  in  mmd  how  our  view  of  the  universal  terms 
in  respect  to  the  animals  is  aftect«d  by  the  prejudgment  of 
the  absolute  tiniversality  of  the  flood  as  c-'venng  all  th-- 
globe.  The  all  in  the  one  case  is  very  much  modified  by 
the  all  in  the  other.  If  the  flood  was  confined  to  the  b*^ih 
of  the  Euphrates  and  Tigris,  it  would  have  swept  awtiy  tlie 
then  existing  human  race,  but  not  the  animal  races  who 
had  roamed  farther  into  the  wildernesses  :ind  deserts. 
There  is  not  a  svUable  to  show  that  lions  came  from  Africa 
or  bears  frotn  Siberia.  The  generality  of  the  terms,  then, 
cannot  be  carried  farther  than  the  ends  intended,  which 
rere  the  preservatiun  of  Noah  and  his  family,  as  the  seed 
Df  ft  new  human  race,  and  of  the  animals  ill  the  district 
where  he  lived  as  "  tt3  seed"  of  other  animnls  that  would 
be  wanted  for  the  new  population,  either  in  iheii-  immediate, 
•r  their  more  remote  and  indirect,  utilities. 

(_>n  the  question  of  the  universality  of  the  flood,  the 
reader  is  reierred  to  the  Commentary  oh  Genesis  by  ,lamGs 
Q.  Murphy,  LL.D.,  Professor  of  Hebrew,  Belfast.  On  this 
■abject  especially  is  he  learned  and  judicious,  yet  with  a  re- 
verence far  remo  ^ed  ^om  latitudinarianism. — T.  L.] 


their  numerical  proportion  >       So  is  it  in  the  mod( 

of  representation  that  ive  find  in  the  account  of  th« 
flood.  There  is  something  iu  this  subjective  truth 
fulness  far  more  precious  for  ojr  faith  in  the  oW 
document  than  any  objective  or  scientific  accuraCT 
could  liave  been ;  whilst,  at  the  same  time,  it  leave! 
us  perfectly  free  to  draw,  from  other  ideas  coniiecl«J>i 
with  the  event,  such  inferences  of  universality,  or  of 
partiality,  as  its  relation  to  other  theological  '.ruth, 
as  well  as  to  later  knowledge,  may  demand. 

Again  :  those  parts  of  tliis  account  which  relate 
the  prophetic  knowledge,  or  the  prophetic  conriction, 
present,  indeed,  something  different  frotn  the  optical 
representations,  but  are  nevertheless  to  be  inter- 
preted substantially  on  the  same  principle  o.  theii 
subjective  truthfulness,  leaving  the  higher  objective 
truth  for  which  tliey  stand,  or  of  which  they  are  the 
human  language,  to  be  Interpreted  by  what  we  have 
called  the  higher  method  of  theological  exegesis. 
Now  this  is  what  we  truly  gather  from  the  words 
given  to  us ;  A  righteous  and  holy  man,  living  in  the 
midst  of  a  profane  and  sensual  generation,-— a  lonely 
man,  holding  high  communion  with  God,  and  con- 
stantly in  spiritual  conflict  with  the  earthly  and  the 
vile  aroimd  him, — has  impres^^ed  upon  his  soul  a 
oonviction  that  the  end  of  the  world,  or  of  the  race, 
is  near.  It  is  so  strong,  so  deep,  and  constant,  that 
he  feels  it  to  come  from  God.  It  does  come  from 
God  It  is  so  vivid,  that  it  is  to  him  tlie  actual  divine 
voice  to  his  inmost  soul.  It  comes  so  near,  that  he 
recognizes  in  tbe  sharp  impression  which  it  makes  the 
very  times  in  which  the  great  catastrophe  is  to  come, 
and  has  impressed  upon  his  soul,  as  by  a  divine  direc- 
tion, the  way  and  the  means  through  which  he  and 
his  family  are  to  be  preserved.  Thus  "  warned  of 
God  in  respect  to  things  not  as  yet  seen,  he  prepares 
an  ark  for  the  salvation  of  his  house  (Heb.  xi.  7),  by 
which  he  condemned  the  world,  and  became  an  heir 
of  the  righteousness  which  is  by  faith."  These 
divine  conrictions  are  aU  truthfully  told,  just  as  they 
are  truthfully  felt,  and  given  to  us  from  the  sense  or 
memory  of  the  first  narrator.  We  cannot  doubt  that 
he  was  thus  impressed,  that  he  thus  felt,  that  he  thus 
acted,  that  the  events  foUowmg  corresponded  to  this 
invid  impression,  and  that  they  are  most  fdthfully 
narrated.  Thus  believing  in  the  suljjective,  the  con- 
viction of  an  objective  supernatural,  and  of  a  divine 
objective  reaUty,  aud  of  a  great  divine  purpose  con- 
nected with  the  history  of  the  world  aud  tlie  Church, 
conies  irresistibly  to  the  spiritual  mind  having  faith 
in  a  personal  God  constantly  superintending  the 
affairs  of  earth  through  a  constant  superintending 
providence,  both  geneial  and  special 

■As  compared  with  other  stories  of  the  great 
flood,  it  is  the  very  simplicity  of  the  account  which 
furnishes  the  conrincing  evidence  of  its  having  been 
an  actual  telling  from  the  eye.  Myths,  so  called, 
are  never  told  in  this  wtiy.  There  is  no  conceptual 
lying  back  of  them,  presenting  the  appearance  ol 
having  ever  come  from  any  sense  or  memory. 
They  arise,  we  know  not  how,  like  national  songa 
that  never  had  any  individual  composer.  They 
represent  ideas,  notions,  strangely  combined,  ratliei 
than  conceptions  having  their  ground  in  any  sense- 
spectacle,  real  or  supposed.  In  poetical  picturir.4;, 
on  the  other  hand,  or  in  rhetorical  description,  th;a' 
is,  indeed,  a  distinct  conceptual,  but  it  is  one  for  the 
most  part  artificially  made  by  the  writer  or  narratoi 
himself.  However  accurate  its  limiung  may  be, 
it  carries  with  it  its  own  testimony  that  it  nevei 
came   from   any   actual   or   even    possille    seeing 


820 


GENESIS,  OR  THE   FIRST  BOOK   OF  MOSES. 


Tiis  Ovid's  description  of  the  flood  is  most  vivid, 
■jid  in  some  respects  most  true  to  nature,  or  whiit 
.nay,  very  probably,  liave  been  the  actual  state 
of  things — such  as  fishes  swimming  among  the 
oranches  of  the  elm,  or  the  sea-calves  sporting 
D  the  vineyards ;  but  no  eye  ever  saw  tliis  ;  it 
e  wlioUy  imagined,  whilst  the  power  of  thus  iniagin- 
flg,  and  of  thus  painting  it  in  language,  is  wholly 
jiconsistcnt  witli  that  emotion  which  belongs  to 
the  actual  spectacle  of  such  an  event.  Especially 
IS  this  true  of  the  more  labored,  or  artistically 
poetical,  in  such  descriptions.  Ovid's  picture  of 
the  south  wind  is,  indeed,  most  admirable,  but  we 
ecogiiize  in  it  only  the  highest  style  of  art,  won- 
ierful,  indeed,  in  its  grouping  and  in  its  coloring, 
vet  without  feeling,  and  producing  no  impression 
of  reality. 

Madidis  Notus  evolat  alls, 
Terribilem  picea  tectus  caligine  vultum  ; 
Barba  gravis  nimbis,  c:inis  Huit  unda  capiUis  ; 
Fronte  sedent  nebulee,  rorant  pennteque  sinusque. 
Metamoi-ph.  i.  264. 

'The  south  wind  flies  abroad  with  humid  wings,  his 
('.readl'ul  face  covered  with  pitchy  darkness ;  his 
)eard  is  loaded  with  showers  ;  the  flood  pours  from 
is  hoary  hairs ;  clouds  sit  upon  bis  brow ;  his  wings 
ind  robes  are  dripping  with  the  rain."  We  know  at 
once  that  a  man  who  writes  thus  never  saw  the  flood, 
or  anything  like  it.  It  is  all  poetry,  not  in  the  Bible 
Btyle,  as  the  name  is  applied  to  the  more  emotional 
portions  of  the  Scriptures,  but  in  the  Greek  sense  of 
wo'ir\iTis,  iro'iTDxa,  something  made,  a  fictitious  conipo- 
sitiou  artificially  colored  and  invented.  Some  have 
regarded  the  language,  Gen.  vii.  11 — '"the  windows 
of  heaven  "  and  "  the  fountains  of  the  great  deep," 
as  of  this  poetical  or  rhetorical  kind.  Thus  Jacobus 
compares  the  first  to  an  "  eastern  expression  "  denot- 
ing that  "the  heavens  are  broken  up"  with  storms, 
imdeven  Murphy  speaks  of  it  as  a  "beautiful  figure;" 
but  all  such  views  detract  from  the  real  grandeur,  as 
they  also  do  from  the  truthfulness,  of  the  account. 
This  opening  of  the  heavens,  and  breaking  up  of  the 
deep,  were  realities  to  Noah,  so  conceived  by  him, 
and  .as  honestly  related  as  the  hfting  up  of  the  ark 
and  the  disappearing  of  the  mountains.  The  awful 
scene  itself  would  never  have  called  out  such  imag- 
ings  as  those  of  Ovid,  or  suggested  such  language. 
The  Syrian  tradition,  as  given  by  Lt;ci4N  in  the  Syria 
Dea,  comes  nearest  to  the  simplicity  of  the  scriptural 
narrative;  but  even  there,  there  are.parts  of  the  repre- 
ientation  which  we  feel  instinctively  could  never  have 
come  from  any  actual  eye-witnessing.  The  rising  of 
the  rivers,  for  example,  on  which  this  tradition  dwells, 
must  have  Ijccn  a  very  insignificant  part,  if  any  part 
at  all,  of  so  sudden  and  terrific  a  spectacle,  as  it  is 
8«t  foi  th  ui  the  Bible,  and  as  it  must  have  been,  from 
the  very  nature  of  the  case,  when  the  floods  from 
above  came  like  bursting  clouds  or  water-spouts,  and 
the  breaking  and  sinking  of  the  earth  made  a  scene 
BO  different  from  anything  that  could  have  been  pro- 
duced by  a  freshet,  even  of  the  most  extensive  kind. 
So,  too,  in  the  Arabian  tradition,  though  In  most 
things  closely  resembling  the  scriptural,  we  find  the 
same  tendency  to  embellishment.  See  it  as  given  in 
the  Koran,  Surat  xi.  40.  There  is  also  a  mingling 
with  it  of  the  romantic  or  sentimental  which  shows 
the  legendary  or  mere  story-making  style  of  perver- 
■ion.  It  represents  Noah  as  having  a  fourth  son  who 
is  an  unbeliever,  and  it  attemjils  to  make  an  affect- 
ing sceue  between  this  lo.st  child,  who  flies  to  the 
mountain,  and  his  imploring  father,  as  the  ark  is 


borne  past  him  by  the  sepanOnp  waters  T.ie  Chal 
dsean  is  evidently  a  magnified  Ci">py  of  the  Heoren 
narrative,  but  in  its  enlargemont  all  propornoL  j 
lost  sight  of.  The  ark  is  represented  as  a  stadium 
or  furlong,  in  length.  It  is  in  the  same  way  tnej 
have  treated  the  modest  Hebrew  chronology,  keep- 
ing its  genealogical  division  in  the  account  of  the  ten 
generations  before  Xisuthrus,  but  running  iLs  deci 
nials  and  hundreds  into  thousands  and  hundreds  of 
thousands  to  agree  with  the  excessive  antiquity  of 
their  fabled  annals.  It  is  the  Bible  record  sweUed 
out  by  the  inflated  Oriental  imagination,  which  every 
where,  except  in  the  ease  of  the  Hebrews,  was  unre 
strained  by  any  divine  check  upon  the  tendency  ot 
each  nation  to  give  itself  a  mythical  antiquity. 

There  is  one  point  in  the  Scripture  narrative  ol 
the  flood  which  would  seem  to  establish  the  fact  of 
its  hmited  extent,  had  it  not  been  for  that  prejudg- 
ment of  universality  which  has  influenced  so  many 
commentators.  In  ver.  19  the  narrator  seems  to 
hurry  towards  the  climax  of  the  scene :  "  And  tne 
waters  prevailed  exceedingly,  nsta,  ISia,  and  all 
the  high  hills  under  the  whole  heaven  were  covered." 
The  verse  Ibllowing  explains  and  confirms  this  by  an 
additional  particular:  "Fifteen  cubits  i.^ard  did 
the  waters  prevail  (ti3J,  they  were  fifteen  cubits 
strong,  or,  as  we  say,  fifteen  cubits  deep),  and  the 
hills  (the  same  word,  D"nn,  thus  rendered  ver,  19 
were  covered."  Now  take  this  in  connection  «itl\ 
ver.  4  of  ch.  viii :  "  And  the  ark  rested  (njni)  in 
the  seventh  month,  the  seventeenth  day  of  the 
mouth  (at  the  end  of  five  months,  one  hundred  and 
filty  days,  or  at  height  of  the  flood)  upon  the  mount- 
ains of  Ararat"  (::"i^S  ''"in  in  the  plural — or  out 
of  the  mountnins  of  Ararat  taken  as  the  name  of  a 
range  or  niountainous  country,  one  of  whose  peak^ 
alterwards  obtained  the  name  by  way  of  eminence.'' 
Here  we  evidently  have  the  place  from  which  thct-e 
fifteen  cubits  were  reckoned,  and  it  furnishes  tiie  key 
to  the  right  understanding  of  what  tlie  writer  meant 
to  convey  as  the  extent  of  his  knowledge  and  experi- 
ence, whatever  might  have  been  his  opinions  as  to 
anything  beyoud.  There  is  no  evidence  that  this 
was  the  high  peak  of  Ararat;  the  impression  (from 
the  use  of  the  plural)  is  all  the  other  way-  Taking 
all  these  things  into  consideration,  the  explanation  is 
most  natural  and  easy.  The  ark  had  drifted  up  the 
basin  of  the  Euphrates  and  Tigi  is  imtil  it  grounded 
on  the  highlands  that  formed  its  northern  bank  or 
border,  and  tliat,  too,  not  far  from  a  land  of  the 
olive  and  the  vine.  The  surrounding  mountains,  or 
high  hills,  had  previously  been  in  sight,  but  at  this 
tune,  or  just  before  it,  they  disappeared.  These 
are  the  same  "mountains  under  tne  whole  heaven" 
mentioned  ver.  19.  Filteen  cubits  strong  were  the 
waters,  and  the  mountains  were  covered,  \\'hen  the 
ark  rested,  there  was  no  land  auywhere  in  sight. 
Noah  a-scertains  the  depth  by  measinement,  or  by  bis 
knowledge  of  the  ark's  draught  of  water,  and  as  it 
did  nut  float  again,  he  takes  this  time  as  the  summit 
of  the  flood.  He  may  have  supposed  the  whole  earth 
covered,  as  liir  as  he  knew  anything  about  the  earth 
as  a  whole ;  but  we  must  take  whiit  he  saw,  what  he 
knew,  and  what  he  describes  as  coming  evidectly 
from  his  experience.  Without  some  such  view  we 
liave  no  standard.  It  may  be  said,  too,  that  thii 
moimtain  on  which  the  ark  rested  could  not  havn 

•  (See  Iho  marginal  note  on  these  woria,  BTlJt   ^""'' 
paite  308.— T.  L.1 


CHAP.    VIIL    1-19. 


8U1 


been  the  Ugh  peak  of  Ararat,  nor  one  from  which 
that  peak  was  in  sight ;  since,  in  the  one  case,  the 
eurrouniiing  mountains  must  have  disappeared  much 
earlier,  and,  in  the  other  caae,  the  declaration  of 
their  disappearaiice  would  not  have  been  true. 
Again,  had  it  been  the  high  peak  of  Ararat,  then,  in 
the  going  down  of  the  waters,  a  very  large  jiart  of 
it  must  have  been  wholly  bare  before  the  others  be- 
came visible  ( 1X13 ),  as  is  said  viii.  5  ;  but  tiiis  is 
contrary  to  the  whole  impression  derived  from  that 
part  of  the  account.  All  these  difficulties  (difficul- 
ties, we  mean,  on  tlie  face  of  the  account)  become 
arcatly  increased,  if  we  suppose  that  the  flood  was 
•lOt  only  above  Ararat,  or  one  of  the  mountains  of 
Ararat,  but  also  covered  the  whole  globe,  and  mount- 
ains known  to  be  twelve  thousand  feet,  or  more  than 
two  miles,  higher  than  any  in  Armenia.  In  such  case, 
besides  there  being  no  standard  of  measurement  for 
the  fifteen  cubits,  there  would  be  a  strangeness  and 
inconsistency  in  the  language,  since  this  highest 
mountain  would  be  as  much  covered  by  a  rise  of  one 
cubit  above  its  summit  as  by  iitleen.  The  expression 
inipUes  excess,  as  measured  from  some  known  condi- 
tion, or  it  has  no  meaning.  How  did  the  describer 
know  it  ? 

This  may  be  answered  by  saying  that  Noah  knew 
it  divinely,  that  is,  by  a  knowledge  and  a  memory 
having  no  basis  in  any  actual  knowing  or  sense-ex- 
perience. It  was  all  imprtssion  made  upon  liis  mind. 
Now,  had  it  been  so  related,  it  would  have  been  per- 
fectly consistent  with  that  subjective  truthfulness  on 
which  we  insist.  Other  things  are  thus  stated  among 
the  immediate  antecedents  of  the  flood,  but  this  ap- 
pears in  the  midst  of  the  vividly  optical,  and  in  di- 
rect connection  with  facts  having  every  appearance 
of  being  described  from  sense.  As  a  thing  utterly 
unknown  and  unknowable  without  such  divine  inti- 
mation, or  as  a  fact  that  might  have  been,  but  which 
sense  necessarily  failed  to  reach,  it  would  be  like 
Ovid's  "  dolphins  in  the  subaquean  woods,"  or  his 
"sea-calves  swimming  in  the  vineyards,"  except  that 
it  has  an  air  of  statisiical  particularity,  which,  as 
thus  given,  affects  its  credit,  either  as  prose  or 
poetry.  There  are  other  things  that,  on  the  suppo- 
sition of  universality,  must  have  been  utterly  beyond 
experience,  but  which  are  very  confidently  stated, 
and  vividly  described,  just  as  things  would  be  that 
fall  directly  under  the  observation  of  the  eye."  A 
:*phere  of  water  covering  the  entire  globe  would  have 
left  no  means  of  determining  the  time  of  greatest 
elevation,  or  the  period  of  abatement  betbre  the  hills 
again  appeared.  The  Jewish  commentators  maintain 
the  universality  as  essential  to  the  honor  of  their 
Scriptures.  But  they  are  critics  who  overlook  noth- 
ing, and  they  therefore  keenly  see  ihese  difficulties. 
In  order  to  avoid  them,  they  distinguish  between 
what  was  known  from  the  spirit  of  prophecy, 
nxi:3 .  and  what  is  narrated  from  sense,  nui'Jl . 
or  experience.  Our  Rabbins,  says  Uaiiiionides,  were 
led  to  this  from  the  knowledge  (afterwards  obtained) 
that  there  were  mountains  in  Greece  (Europe,  he 
means)  higher  than  Ararat,  which,  he  tells  us,  was 
in  the  lower  part  of  the  earth-sphere  ("ili^B),  not 

♦  [Such,  for  example  as  the  liom  7|"bn .  viii.  5,  a 
peculiar  Hebrew  idiom,  denoting  most  graphically  a  graduid 
yet  constant  subsidence  (Vulg.,  ibant  et  decrtscebani  a'jtis'), 
or,  the  period  of  highest  water,  which  could  have  had  no 
mark  for  the  eye,  if  they  covered  the  highest  land  upon  the 
«arth,  twelve  thouiaud  fet-t.  or  more  than  two  miles,  above 
•he  high  peak  of  Ararat  itself.— T.  L.) 


far  from  Babylon.     To  overcome  the  objection,  h< 

adopts  the  singular  view,  that  the  resting  on  Ararat, 
though  at  the  height  of  the  flood  when  the  waiera 
became  even,  was  some  time  after  tne  highest 
mountains  were  submerged.  This  submersion,  or 
rather  supermersion,  came  from  the  great  commotion, 
the  tossing  or  boiling  of  the  waters  (nriT^), — the 
violent  eruption  from  the  earth  causing  them  to  dash 
and  surge  over  the  highest  parts,  thus  covering  them, 
but  not  as  an  even  mass  or  aquor.  He  makes  a  di»- 
tinction,  which  has  some  ground,  between  ~:'^,  the 
calming  of  the  waters,  and  TOn ,  their  abating.  It 
was  after  the  going  down  of  this  wild  commotion,  or 
when  the  waters  came  to  a  level,  that  the  ark  hap- 
peiied  to  be  (n'.p'Z  ~ip'')  over  the  region  of  Ararat, 
and  settled  down  upon  it.  It  was  also  a  part  of  thin 
singular  view  that  the  ark,  in  consequence  of  its  loaa 
and  its  great  specific  gravity,  did  not  truly  float,  but 
was  lilted  up  by  the  great  force  of  the  up-pouring 
waters,  and  this,  he  holds,  is  what  is  meant  by  the 
words  vii.  18,  D'sn  •'3D  bj  ~|bn^ ,  "it  went  upon 
the  face  of  the  waterx^''^ — wherever  the  waters  drove 
it.  Such  views,  from  so  sober  a  commentator,  are 
only  of  value  as  showing  the  immense  difficulties  at- 
tending this  opinion  of  univer>ality — difficulties  that 
come  not  more  from  outside  objections  than  from 
the  face  of  the  account  itself  if  we  depai't  from  the 
plain  optical  interpretation. 

The  whole  argument  may  be  briefly  summed  bj 
a  careful  consideration  of  the  three  main  aspects  ol 
the  Noachian  account:  1.  The  divine  communica. 
tions  warning  Noah  ol  the  impending  judgment,  and 
directing  him  to  prepare  an  ark  for  the  saving  of 
himself  and  his  house.  Whetlier  these  were  mad* 
in  vision,  or  by  vivid  impressions  upon  the  mind, 
they  are  truthfully  received  and  truthfully  related, 
that  is,  translated  into  human  speech  as  repiesentiiig 
the  conceptions  and  knowledge  of  the  relator  in  re- 
spect to  the  subjects  of  such  divine  communicatioiL 
The  human  race  were  to  be  destroyed,  and  the  earth, 
or  land,  they  inhabited,  was  to  be  covered  with 
water.  In  such  warning,  God  did  not  teach  him 
geography,  nor  give  him  the  figure  of  the  earth,  nor 
che  height  of  the  unknown,  far-distant  mountains. 
2.  The  directions  in  respect  to  the  animals.  These 
are  to  be  interpreted  in  the  same  way,  and  with  the 
same  limitations  of  knowledge  and  conception.  He 
was  to  take  of  the  living  thing  (or  the  animals)  under 
the  threefold  specification  of  the  beheina  (the  cattle), 
the  fowl,  and  the  creeping  thing.  They  were  the 
animals  with  which  he  was  familiar,  as  belonging  to 
tlie  region  in  which  he  lived.  He  was  aided  by  a 
divine  instinct  in  tlie  creatures,  supernaturally  givcB 
in  the  begiiming,  and  now  supernaturally  excited 
But  God  did  not  teach  him  zoology,  nor  the  vast 
variety  of  species,  nor  is  there  any  evidence  that  ani- 
mals came  from  the  distant  parts  of  the  unknown 
earth,  such  as  the  giraffe  from  Southern  Africa,  the 
elephant  from  India,  or  the  kangaroo  from  Austra- 
lia. 3.  The  actual  event  itself,  and  this  under  two 
aspects :  o.  The  flood  as  optically  described  by  some 
one  in  the  ark  (Noah  or  Shem).  Here  we  have  cer- 
tain data  which  seem  tmmistakable  in  the  inferences 
to  be  deduced  from  them.  If  we  look  steadily  at  the 
connections  of  events  as  they  are  most  artlessly  nar- 
rated, the  conclusion  appears  almost  unavoidable, 
that  the  mountains  mentioned,  vii.  20,  as  covered  by 
fifteen  cubits,  and  that  come  again  in  sight,  viii.  5, 
as  seen  liom  the  same  place  when''e  they  disappeared 


52a 


GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


at  the  height  of  the  flood,  and  when  the  ark  ground- 
ed OB  the  sevi'nteenth  of  tlie  seventh  month,  are  the 
same  "  high  hills  under  the  whole  heaven,"  that  are 
mentioned  vii.  19.  We  have  here  what  Noah  sau\ 
or  knew  from  soise, — the  visible  objects  around  him, 
the  grounding,  the  disappearing,  the  reappearmg — 
all  icf'erring  to  the  same  phenomena,  one  part  being 
IS  much  optical  as  anollier,  and  the  knowledge  of 
*ny  one  of  these  facts,  as  they  appear  on  the  face 
of  the  narrative,  as  much  referrible  to  experience  as 
that  of  any  other.  A.  The  inferred  extent.  Noah  had 
no  means  of  measuring  the  distance  to  which  the  ark 
drifted.  We  judge  of  it  from  what  can  be  ascer- 
tained of  its  termini.  It  started  from  a  place  near 
the.  old  Eden-land  (in  the  neighborhood  of  the  Per- 
sian Gulf),  and  it  struck  on  one  of  the  mountains  of 
Armenia  in  the  north.  This  could  not  have  been 
the  high  Ararat,  for  then  the  lesser  Ararat,  which  is 
only  seven  miles  distant,  and  four  thousand  feet,  or 
nearly  a  mile,  lower,  must  have  been  long  under 
water,  contrary  to  the  vivid  impression  made  by 
what  is  said  vii.  20  and  viii.  6.  It  could  not  have 
been  the  lesser  peak,  for  then  the  higher  (only  seven 
miles  distant)  would  have  been  clearly  visible,  and 
four  thousand  feet  above  the  water  during  the  whole 
time  of  the  ark's  resting.  It  must,  therefore,  have 
Deen  some  high  litod  on  the  borders  of  the  mountainous 
•egion,  and  at  quite  a  distance,  S.  or  E.,  from  either. 
rhiB  distance  of  the  ark's  sailing  before  it  grounded 
taking  into  view  the  fact  that  there  was  no  land 


then  visible  from  it  in  any  direction,  although  ther» 
had  been  just  before)  would  give  a  flood  which  prob- 
ably covered  the  old  adamah,  together  with  Baby 
Ionia,  -issyria,  the  neighboring  parts  of  Persia  and 
Media,  Mesopotamia,  Syria,  Palestine,  Egypt,  Arabia, 
and  a  good  portion  of  Asia  Minor,  with  peaks,  per* 
haps,  here  and  there,  projecting  above  its  surt'ace 
Subsequent  events  seem  lo  confirm  this  view.  From 
the  unknown,  rugged,  mountainous  region  where  the 
ark  rested,  the  Noachida;  soon  found  tlieir  way  back 
(at  a  time,  too,  when,  as  appears  from  xi.  4,  the 
flood  was  in  fresh  remembrance)  to  the  plain  of 
Shinar.  To  this  they  were  led  by  the  primitive  gre- 
garious tendency  (see  remarks,  p.  Sll),  ami  their 
aversion  to  being  driven  into  the  unknown,  until 
there  came  that  remarkable  divine  impulse  which, 
for  the  first  time,  sent  them  far  and  wide  to  the  re- 
motest regions  of  the  earth.  Each  pioneering  family 
carried  with  them  the  story  of  the  terrible  judgment, 
locating  it  in  different  lands  according  to  the  tradi- 
tions of  their  ancestors,  and  each  distorting  or  em- 
bellishing it  after  their  own  mythical  or  legendary 
fashion.  The  Bible  alone  gives  us  the  veritable  ac- 
count, truthfully  and  vividly  told,  carrying  every 
mark  of  being  an  actual  eye-witnessing,  and  furnish- 
ing the  best  data  for  determining  its  locality,  ita 
probable  extent,  its  true  chronology,  and,  what  is  of 
greater  value  than  all  else,  its  theological  bearing,  aa 
one  of  the  great  divine  interventions  in  the  history 
of  the  world  and  of  the  church. — T.  L.J 


FOURTH    PART. 

THE  GENESIS  OF  THE  NEW,  WORLD-HISTORICAL,  HUMAN  RACE;  OF  THE  CONTRASl 
BETWEEN  THE  FORM  OF  SIN  THAT  NOW  COMES  IN,  AND  OF  THE  NEW  FORM  Of 
PIETY ;  OF  THE  CONTRAST  BETWEEN  THE  BLESSING  OF  SHEM  (CDLTUS,  THEOCRACY) 
AND  THE  BLESSING  OF  JAPHETH  (CULTURE,  HUMANISM);  OF  THE  CONTR.VST  BE- 
TWEEN THE  DISPERSION  OF  THE  NATIONS,  AND  THE  BABYLONIAN  COMBINING  OP 
THE  NATIONS;  BETWEEN  THE  BABYLONIAN  DISPERSION,  OR  THE  MYTHICAL  HEA- 
THENISM, AND  THE  INDIVIDUAL  SYMBOLIC  FAITH  IN  GOD  OF  THE  FATRLARCHS. 
THE  FIRST  TYPICAL   COVENANT.     Ch.  VIII.  20-XI.  32. 


FIRST    SECTION, 

fV  Firtt  l)/pieal  CovenarU.     The  Primitive  Precepta  {Noachian  Laws).     The  Symbol  of  the  Rainbow. 


Chapter  VIII.  20-IX.  17. 


20  AnJ  Noali  biiilded  an  altar  unto  the  Lord,  and  took  of  every  '  clean  beast  and  of 

21  t'Tery  clean  fowl  and  oH'Krec  burnt  oilerings  on  the  altar.  And  the  Lord  siuelled  a 
sweet  savour,'  and  the  Lord  said  in  his  heart,  1  will  not  again  curse  the  ground  any 
more  for  mr.n'.s  sake;    for  the   imagination  of  man's  heart  is  evil  from  his  youth  [bore, 

22  eiraaing] ;  nc.tlier  will  I  again  smite  any  more  everything  living  as  I  have  done.  While 
the  earth  remaincih  |  nil  the  duyn  of  th«  earthj  seedtime  and  iiarvest  [tbo  order  of  nature],  and 
cold  aud  heat,  and  sunjmer  and  winter,'  and  day  and  night,  shall  not  cease. 


CHAP.  Vm.   20— IX.   1-17.  323 


Ch.  IX.    1      A.nd  God  [Eiohim]  blessed  Noali  and  his  sons,  and  said  unto  them,  Be  fruitful. 

2  and  niultiplv  and  replenish  the  earth.  And  the  fear  of  you  and  the  dread  of  you,  shali 
be  upon  every  beai  t  of  the  eartli,  and  upon  every  fowl  of  tiie  air,  and  upon  all  thai 
nioveth  upon  the  earth,  and  upon  all  the  fishes  of  the  sea;   into  your   hands  are  they 

3  delivered.     Every  moving  thing  that  liveth  sliall   be   meat  for  you;  even  as  the  greet 

4  herb  have  I  given  you  all  things.     But  flesh  which  is  the  life  thereof  [itsBoui.itsaniiwtion], 
£   which   is  the  blood  tliereof,   shall  ye  not  eat.     And  surely  your  blood  of  your   lives' 

[of  each  single  life]  will  I  require ;  at  the  hand  of  every  beast  will  I  require  it  [take  vengtiiict 
for  it],  and  at  the  hand  of  man;   at  the  hand  of  every  man's  brother  will  I  require  the 

6  hfe  of  man.     Whoso  sheddeth  man's  blood,  by  man  ^  shall  his  blood  be  shed  :   for  in 

7  the  image  of  God  made  he  man.     And  you,  be  ye  fruitful,  and  multiply  ;  bring  forth 

8  abundantly  in  the  earth,  and  multiply  therein.      And  God  [Elohim]   spake  unto  Noalu 

9  and  to  his  sous  with  him,  saying  [^iasb],   And  I,  behold,  I  establish  my  covenant  with 
10  you,  and  with  your  seed  after  you;  And  with  every  living  creature  that  is  with  you, 

of  the  fowl,  of  the  cattle,  and  of  every  beast  of  the  earth  with  you ;   from  all  that  go  out 

1  1    of  the  ark,  to  every  beast  of  the   earth    [that  shall  proceed  from  tbem  in  the  future].       And  I  will 

establish  mv  covenant  with  you;    neither  shall  all  flesh  be  cut  off  any  more  by  the 
waters  of  a  flood ;    neither    shall   there    any  more  be  a  flood   to   destroy  the    earth. 

12  And  God  [Eiohim]  said,  This  is  the  token  of  the  covenant  which  I  make  between  me 

13  and  you  and  every  living  creature  that  is  with  you,  for  perpetual  generations:  I  do 
set  my  bow"  in  the  cloud,  and   it   shall  be  for  a  token  of  a  covenant  between  me  and 

14  the  earth.     And  it  shall  come  to  pass,  when  I  bring  a  cloud   over  the  eartli,  that   the 

15  bow  shall  be  seen  in  the  cloud : '  And  I  will  remember  my  covenant,  which  is  between 
me   and  you  and  every   livhig  creature  of  all  flesh  ;    and   the  waters  shall   no   more 

16  become  a  flood  to  destroy  all  flesh.  And  my  bow  shall  be  in  the  cloud;  and  1  will 
look  upon  it,  that  1  may  remember  the  everlasting  covenant   between  God  and  every 

17  living  creature  of  all  flesh  that  is  upon  the  earth.  And  God  [Eiohim]  said  mito  Noah, 
This  is  the  token  of  the  covenant,  which  I  have  established  between  me  and  all  flesli 
that  is  upoQ  the  earth. 

l»  Ch.  viii.  ver.  20. — 5373— /rem  all  the  pure  of  the  cattle,  and  from  all  the  pure  fowl.  The  word  denotes  selection. 
ft  can  hardly  mean  one  of  every  kind  deemed  pure  among  the  cattle  ;  much  less  can  it  have  this  large  meaning  in  respect 
.0  the  fowl  (or  the  liiids),  among  whom  the  pure  species  far  excelled  tlie  impure,  which  are  mentioned  as  excejitiona 
twenty-four  in  number),  Lev.  si.  13 ;  Deut.  siv.  12.  If  Noah  had  had  every  earthly  species  of  bird  in  the  ark  (seven 
>f  ail  thai  were  rei,'ardcd  as  pure),  and  ofl'ered  of  each  in  saci-ifice,  it  would  have  required  .an  immense  altar.  There  was 
5vidently  a  selection,  and  such  use  of  the  term  bs^.;  here  may  serve  as  a  guide  in  respect  to  its  antecedent  uses,  justifying 
us  in  limiting  it  to  the  more  common  kinds  of  all  species  known  to  Noah,  and  inhabiting  the  portion  of  the  earth  visited 
r>y  the  flood.— T.  L.) 

["^  Ver.  21.— nn^3  A  word  of  a  very  peculiar  form,  like  VS^S  ,  Is.  i.  31.  Aben  Ezra  compares  it  with  r,?ISX3,  Hos. 
i.  4.  It  denotes  rest  intensively  ;  the  rest,  not  of  mere  quietude,  or  cessation,  but  of  satisfaction,  complacency,  delighL 
^n  odor  of  rest — of  complete  and  gratified  acceptance.  Compare  the  suggested  language,  Zeph,  iii.  17,  expressing  God's 
ireat  satisfaction  in  .Jerusalem,  ln^riX3  llJ^in'  ,  He  shall  rest  in  his  love.  The  word  niT'a  occurs  here  for  the  first 
.ime,  and  is  evidently  meant  to  have  a'  connection  with  the  name  ns  (Noah),  but  becomes  the  common  phrase  (n^T 
nn^3)  to  denote  the  pleasant  odor  of  the  sacrifice,  in  Exodus,  Leviticus,  etc.  Hence  the  New  Testament  Hebraism  us 
ieen  in  the  word  ei/uiSta,  in  such  passages  as  2  Cor.  ii.  lo,  a  sweet  savour  of  Christ,  Eph.  v.  2,  a  sweel-siwlling  savour,  Phil, 
X.  18,  as  also  the  u^e  of  oafi-q,  2  Cor.  ii.  Ui,  the  savour  of  life  unto  life.  The  Jewish  interpreters  here,  as  usual,  are 
ifraid  of  the  anthropophatism,  and  so  the  Targum  of  Onkelos  renders  generally.  The  Lord  received  the  offering  graciously. 
in  like  manner  the  Jewish  translator  Arabs  Erpenianus.  Aben  Ezra  affects  a  horror  of  the  literal  sense,  nb'bn  ,  h6 
uays— *'  O  profane  !  away  with  the  thought  that  God  should  smell  or  eat."  With  all  their  reverence  for  their  old  Scrip- 
tures, these  Jewish  interpreters  had  got  a  taste  of  philosophy,  and  hence  their  Philonic  fastidiousness,  as  ever  manifested 
in  a  desire  to  smooth  over  all  such  language. — T.  I..] 

[3  Ver.  22.— Zl"in  ,  rendered  winter — more  properly  avAumn,  though  it  may  include  the  winter,  as  y^p  may  include 
the  spring.— T.  L.] 

[*  Ch.  ix.  ver.  5.--D3^r"K;E5b  DSBT ,  your  blood  of  (or  for)  your  souls.  Maim-inides  renders  it  Slnf  DDTST 
CSTlTiUES  ,  your  blood  which  is  your  souls.     LXX.,  aVa  Ton.  li/vxi^v  vijmiv,  blood  of  your  souls.— T.  L.] 

[»  Ver.  6.— CT  S2  .  E.  V.  by  man.  This  would  seem  i-ather  to  require  the  term  "1^3  .  by  the  hand  of  man,  the  usual 
Hebrew  phrase  to  denote  instrumentality.  That  it  was  to  be  by  human  agency  is  very  clear,  but  the  ~  in  mx3  may 
be  better  taken,  as  it  is  bj  Jona  ben  Oannach  (Abul-W.alid),  in  his  Hebrew  Grammar,  p.  33,  to  denote  substitution,— fa^ 
nan,  in  place  of  man— life  for  life,  or  blood  for  blood,  as  it  is  so  strongly  and  frequently  expressed  in  the  Greek  tragedy 
The  preposition  1,  in  this  place,  he  says,  is  equivalent  to  "!i;;'3  ,  on  account  of,  and  he  refers  to  2  Sam.  xiv.  7,  "  Give 
OS  the  man  who  smots  his  brother,  and  we  will  put  him  to  death,  :"'nN;  IIJS33  ,  for  the  soul  (the  life,  or  in  place  of)  hit 
brother,''  Exod.  xx.  2,  IT 3" 32  "iS'Qil ,  "  and  he  shall  be  sold  /or  his  theft," 'as  also,  among  many  other  places,  to  Gen, 
Jliv.  5.  12  wHr  lyna  X-n",  where,  instead  of  "  divining  by  it,"  as  in  our  English  versions  and  the  Vulgate,  he  givtj 
what  seems  a  more  consist<?ni  rendering:  "he  will  surely  divine  for  it"  (111 2"3).  that  Ib,  find  out  by  divination,  -who 
ftw  in  his  possession  the  lost  tup.    Such  also  seems  to  have  been  the  ide»  \f  ^}>r  LXX.  in  Gen.  ix.  ',  where  they  have 


324 


GENESIS,  OR  THE  FIRST   BOOK  OF   MOSES. 


oolhing  for  D^X3  but  ai^i  Tou  atfiaToc  auTow,  in  re/urn /or  fti5  6/ood.    Arabs  Erpenianiis  renders  it      .L^aaJ!    Um3    ,1 

fry  the  irordy  or  command^  of  maji,  indicating  a  judicial  sentence.  So  the  Taigum  of  Onkelos,  by  the  witnessr-s  accord^  nff  /* 
the  word  r>f  judgment,  and  so  also  Eashi  and  Aben  Ezra,  C^T"Z  DIX^  ,  hy  man,  tliat  is,  by  the  witnesses.— T.  L.) 

[•  Ver.  13. — ^P'"p,  my  how,  as  just  before,  ver.  11,  "'n^"^Z  ,  my  covenant.  The  language  seem;?,  on  the  very  face 
oi  it,  to  implv  a  thing  previously  existing,  called,  from  its  remarkable  appearance,  the  bow  of  God,  and  now  appjinted 
3s  a  sign  ol  the  previously  existing  covenant.  Had  it  been  a  new  creation,  the  language  would  more  properly  have  been 
I  will  make,  or  set,  a  buw  in  the  cloud.  See  remarks  (in  the  Introd.  to  the  i.  ch.  p.  144)  on  the  rainbow  as  the  symbol 
of  coastancy  in  nature,  from  it«  constant  and  regular  appeai-anoe  whenever  the  sun  shines  forth  after  the  lain.  Fcv 
ftu^her  vie^  s  on  this,  and  for  the  opinions  of  the  Jewish  commentators,  see  also  note,  p.  328. — T.  L.] 

['  Ver.  14. — This  verse  should  be  connected,  in  translation,  w;th  the  one  following.  As  it  is  rendered  in  E.  Y.,  thi 
•ppearing  of  the  bow  is  made  the  subject  of  the  sentence  (though  apparently  the  predicate),  whereas  the  sequencf  or  i\% 
oonjunction  ^  ,  and  of  the  tenees,  would  give  the  sense  thtis:  And  it  shall  come  to  pass,  when  I  britig  the  cloud,  etc.,  a  Id 
whenever  the  bow  appears  in  the  cloud,  that  I  will  remember  my  covenant ;  the  conjunction  before  "Tl'^St  having  an 
Uative  force.— T.  L.]  '  "' 


EXEGETICAL  AND  CRITICAL 

1.  Vers.  20-22.  The  offering  of  Noah  and  the 
acceptance  and  promiae  of  Jehovah.  The  offering 
of  Noah  is  not,  as  has  been  maintained,  to  be  refer- 
red back  from  the  later  time  of  the  law,  to  the  primi- 
tive history.  It  reflects  itself,  moreover,  in  the  my- 
thological stories  of  the  flood  (Delitzsch,  p.  268). 
An  altar  to  the  Lord.  The  altar  is  called  naio  , 
place  of  slaying  the  victim,  from  n3T,  as  SuuiaiTTT)- 
pioy  from  Aifiy.  That  the  sons  of  Adam  offered 
without  an  altar  ia  a  mere  supposition.  According 
to  Keil  there  was  no  need  of  an  altar,  because  God 
was  still  present  in  paradise  to  men.  In  the  judg- 
ment of  the  flood  was  paradise  destroyed ;  the  place 
of  his  presence  was  withdrawn,  and  he  had  taken 
his  throne  in  the  heaven,  that  from  thence,  hereafter 
he  might  reveal  himself  to  men.  (Comp.  ch.  ii  5,7). 
"Towards  heaven  must  now  the  hearts  of  the  pious 
lift  up  themselves  ;  their  offerings  and  their  prayers 
must  go  up  on  high,  if  they  would  reach  God's 
throne.  In  order  to  give  the  offerings  this  upward 
direction,  elevated  places  were  fixed  upon,  from 
which  they  might  ascend  heavenwards  in  fire. 
Hence  the  offerings  derived  their  name  of  niby 
from  nb",  the  ascending,  not  so  much  because  the 
animal  offered  was  laid  upon  the  altar,  or  made  to 
ascend  the  altar,  but  rather  because  of  the  ascending 
(of  the  flame  and  smoke)  fioiu  the  altar  towards 
heaven.  (Comp.  Judg.  x-k.  40;  Jer.  xlviii.  15;  Amos 
iv.  10).  In  like  manner  Delitzsch  in  relation  to  Ps. 
xxix.  10;  (according  to  Hofmann  :  "Prophecy  and 
Fulfihnent,"  pp.  80,  88).  If  by  this  is  meant  that  the 
religious  consciousness,  which  once  received  God  as 
pre.sent  m  paradise,  must  now,  through  its  darkness 
by  sin,  revere  him  as  the  Holy  One,  far  off,  dwelling 
on  high,  and  only  occasionally  revealing  himself  from 
heaven,  there  woidd  be  nothing  to  say  against  it ; 
but  if  it  is  meant  a-s  a  literal  transfer  of  the  place  of 
the  divine  dwelling  and  of  the  divine  throne,  it 
becomes  a  mythologizing  darkening  of  the  divine 
idea  (.sec  Ps.  13!»).  Clirist  was  gieater  than  the 
paradisaical  Adam  ;  notwithstanding,  in  jirayer,  lie 
lifted  up  his  eyes  to  heaven  (John  xi.  41);  and  al- 
ready is  it  intimated.  Gen.  i.  1,  that  from  the  begin- 
ning, the  heaven,  as  the  symbolical  sign  of  (iod's 
exceeding  highDes.s,  had  precedence  of  the  earth. 
Thiit,  however,  the  word  nbiJ  may  have  some  re- 
lation, at  least,  to  the  ascendency  ol  the  victim  upon 
the  altar  is  shown  by  the  expression  nbrn  in  the 
Hiphil.  The  altar  was  creeled  to  Jehovah,  whoso 
worship  had  already,  at  an  carlirr  period,  commenc- 
ed (ch.  iv.  4).  Everywhere  when  Eloliini  had  re- 
vealed himeelf  in  his  first  announcements,  and  had 


thus  given  assurance  of  himself  as  the  trusted  am 
the  constant,  there  is  Jehovah,  the  God  amen,  in 
ever  fuller  distinctness.  As  Jehovah  must  he  es- 
pecially appear  to  the  saved  Noah,  as  the  one  to 
whom  he  had  fulfilled  his  word  of  promise  in  the 
wonderful  relation  he  bore  to  him. — Of  every 
clean  beast. — According  to  Rosenmuller  and  others, 
we  must  regard  this  as  referiing  to  the  five  kinds  of 
offerings  under  the  law,  namely,  bullock,  sheep, 
goats,  doves,  turtle  doves.  This,  howeyer,  is  doing 
violence  to  the  text ;  there  appears  rather  to  have 
been  appointed  for  offering  the  seventh  surplus 
example  which  he  had  taken,  over  and  above  the 
three  pairs,  in  each  case,  of  clean  beasts. — And 
offered  it  as  a  burnt  offering. — We  are  not  to 
think  here  of  the  classification  of  offerings  as  deter- 
mined ill  the  levitieal  law.  The  burnt  offering  forms 
the  middle  point,  and  the  root  of  the  difl'erent  ofter 
ings  (comp.  ch.  xxii.  13i;  and  the  undivided  unity 
is  here  to  be  kept  in  view.  There  is,  at  all  events, 
contained  here  the  idea  of  the  thank  offering,  al- 
though there  is  nothing  said  of  any  participation,  oi' 
eating,  of  the  victim  offered.  The  extreme  left  side 
ot  the  offering  here,  as  an  ofl'ering  for  sin  and  guilt, 
was  the  Ilerem  or  pollution  of  the  carcases  exposed 
in  the  flood  (like  the  lamb  of  the  sacrifice  of  Moses 
as  compared  with  the  slain  first-born  of  the  Egyp- 
tians) ;  the  extreme  right  side  lay  in  that  consecrat- 
ed partaking  of  flesh  by  Noah  which  now  commenc- 
ed.— And  the  Iiord  (Jehovah)  smelled  a  sweet 
savor. — The  savor  of  satisfaetion.  An  anthropo- 
morphic expression  for  the  satisfied  acceptance  of 
the  offering  presented,  as  a  true  offering  of  the  spirit 
of  the  one  presenting  it.* — And  said  in  his  heart. 
— Not  merely  be  said  to  himself  or  he  thouglit  with 


*  [The  tlame  mounting  heavenward  from  the  great  altar 
of  Noah,  the  vast  colxmin  of  smoke  and  incense  majestically 
ascending  in  the  calm,  clear  atmosphere,  transcending  seem- 
ingly tlie  common  law  of  gravity,  and  thus  comi)ining  the 
ideas  of  tranquillity  and  power,  would  of  itself  present  a 
striking  image  of  the  natural  sublime.  But,  beyond  this, 
there  is  a  moral,  we  may  rather  say,  a  spiritual  suMiniity, 
to  one  who  regardsthe  scene  in  those  higher  relations  which 
the  account  here  indicatcfl,  and  which  other  portions  of 
Scripture  make  so  clear.  It  oilers  to  our  contcmiilation  the 
most  vivid  of  contracts.  There  comes  to  mind,  oo  *he  one 
hand,  the  gross  selfishness  of  the  antediluvian  w  t.d,  ever 
tending  downward  more  and  more  to  tiirth  and  a  sensual 
auimality — in  a  word,  devoting  life  to  that  which  is  lowel 
than  tlio  lowest  life  itself;  wliilst  now,  on  the  contrary, 
there  rises  up  in  all  its  rich  siiggestivcness,  the  idea  o' 
sacrifice,  of  life  devotion  to  that  which  is  higher  than  ali 
life,  as  symbolized  in  the  flame  ascending  from  tlio  otlered 
viclim.  It  is,  moreover,  the  spirit  of  confession,  of  peni- 
tt'iice,  of  I'erl'ect  resignation  to  the  \\  ill  ofOod  as  the  ration- 
al rule  of  life, — all,  too,  prefiguring  One  who  made  the  gi-eal 
sncrilice  of  liiniself  fur  the  sins  of  tho  world,  and  who,  al- 
though historically  nnlcnow7i  to  Noali,  way  essentially  oln- 
liraced  in  that  recognition  of  human  demerit,  and  of  th* 
divine  holiness,  which  is  sty  ed  "the  righteousnos*  of  faith.'' 


CHAP.   VIII.    20— IX.    1-17. 


323 


himeelf ;  it  meai  3  rather,  he  took  counsel  with,  his 
heart  and  eiecuced  a  purpose  proceeding  from,  the 
emotion   of  his   diviue   love. — I   ^irill   not   again 

curse. — In  words  had  he  done  this,  Gen.  iii.  17,  but 
actually  and  in  a  higher  measure,  in  the  deeiee 
ol'  destruction  Gen.  vi.  7,  13.  With  the  last,  there- 
fore, is  the  tirst  curse  retracted,  in  as  far  as  the  first 
prehminary  lustration  of  tlie  earth  is  admitted  to  be 
a  baptism  of  the  earth.  According  to  Knobel,  the 
pleasing  fragrance  of  the  offering  is  not  the  moving 
ground,  but  merely  the  occasion  for  this  gracious  re- 
solve, liut  what  does  the  occasion  mean  here  ?  In 
80  far  as  the  saving  grace  of  God  was  the  first  mov- 
ing ground  for  Xoah's  thank  offering,  was  this  latttT 
also  a  second  moving  ground  (symboliciiUy,  causa 
meriioria)  for  the  purpose  of  <iod  as  afterwards  de- 
termined.— For  the  imaginations  of  man's  heart. 
— The  ground  here  given  for  God's  forbearance  and 
compassion  seems  remarkable.  Calvin :  "  Hie  in^ 
confitantioe  vidditr  deus  accusari  posfse.  Supra  jnoii- 
turus  horninem,  causa rn  consUii  divity  quia  fin mtmtnm 
cordh  huinani  malum  est.  Hie  promissurutt  komini 
ffraiiam,  quod  posthac  tali  ira  uti  jioHt^  eandem  cau- 
sani  aller/at."  Between  this  passage,  however,  and 
the  one  ch.  vi.  6,  there  is  a  twofold  ditference.  In  the 
hitter  there  precedes  the  sentence :  Jehovah  saw  that 
the  wickedness  of  man  was  great  upon  the  earth ;  in 
connection  with  this  corruption  of  actual  sin,  tiie  evil 
imagining  of  the  human  heart  itself,  is  reckoned  for 
evil,  as  being  its  fountain.  Here,  however,  the  burnt 
offering  of  Noah  goes  before.  In  connection  with 
'.his  sacrificial  service,  expressing  the  feeling  of  guilt 
ind  the  want  of  forgiveness,  the  evil  imagination  of 
the  human  heart  appears  as  a  sufferer  of  terapta- 
jon.  The  innate  sinfulness  is  not  disease  merely. 
lut  as  it  stands  in  organic  connection  with  the  actual 
iin,  is  also  ffudt.  It  is,  however,  disease  too;  and 
precisely  in  its  connection  with  the  disposition  for 
pardon,  and  the  better  desire  of  man,  is  it  regarded 
as  disease  by  God,  and  as  being,  therefore,  an  object 
of  his  compassion.  Moreover  it  is  called  here  simply 
-^  ~'^!^ »  t'l^  involuntary  unconscious  sense  and  ima- 
gination, but  there  (Gen.  vi.  6),  it  was  "the  ima- 
gination of  the  thoughts  (the  purposes)  of  his  heart," 
and,  therefore,  a  matter  of  consciousness  ;  here  it  is 
vrickedfiess  from  his  youth  up^  there,  it  is  only  wicked- 
ness^ nothing  else  but  wickedness,  wickedness  through- 
out and  continually.  In  the  effect  of  the  flood,  ;ind 
in  the  light  of  the  sacrificial  offering,  which  Noah 
offers  not  only  in  his  own  name,  but  in  that  of  his 
family  and  race,  the  guilt  of  the  iniiate  sinfulness  of 
the  human  race  appeirs  typically  weakened  in  the 
same  way  as  in  the  evangelical  church-doctrine,  the 
condemnation  of  hereditary  sin  is   taken  away   by 

Wliilst  thiis  the  new  spirit  of  sacrifice  ascends  from,  the  bap- 
tized earth,  heaven  is  represented  as  bending;  down  to  meet 
the  symbol  of  reconciliation ;  the  infinite  descends  to  the 
finite,  and  hum:inity,  in  verification  of  the  Scripture  para- 
dox, rises  through  its  very  act  of  lowliness  aud  se//-abLise- 
ment.  The  wrath  all  pone,  infinite  compassion  takes  now 
its  place,  and  this  is  expressed  in  that  striking  Hebraism, 
nn^2  n^"l  "the  odor  of  rest,"  typifyinjj;  the  tvta&ia. 
XpioTov  (2  Cor.  ii.  4)  "the  sweet  savor  of  Christ  in  them 
who  are  saved." 

The  writer  of  this  old  account  knew  as  well  as  Philo,  or 
Btrauss,  or  any  modem  rationalists,  that  God  did  not  smell 
nor  eat ;  hut  the  emoti-mal  truthfulness  of  his  inspiralion 
made  him  adopt  the  strongest  and  the  most  emotional  lan- 
guage without  fear  of  inconsistency  or  anticipated  cavil. 
'■  How  gross ! "  says  the  infidel,  "  this  representation  of  God, 
muffing  up  the  odor  of  burning  flesh ;"  hut  it  is  he  who 
"  ennflfe"  at  God's  holy  altar  (Mai.  i.  13).  It  is  he  who  is 
'  gross"  in  his  profane  mockery  of  a  spiritualiiy  which  his 
carnal  earthliness  utterly  fells  to  comprehend. — T.  L.l 


baptism,  of  which  the  flood  is  a  type.*     Knobel  layi 

stress  on   the  fact  that  it  is  said  from  ku  youth  up 
not  from  his  mother^s  womb  ;   but  the  word  evidently 

*  [There  is  no  need  here  of  labored  attempts  to  remove 
apparent  inconsistencies.  The  most  simple  and  direct  inter- 
pretation of  Script  lu'e  is  generally  that  which  is  moit  con- 
servative of  its  honor  as  well  as  of  its  trutbfulnese.  The 
passage  seems  to  assign  the  same  reason  for  sparing  the 
world  that  is  given  vi.  3,  6,  for  its  dej^truction  ;  and  in  both 
cases  there,  is  used  the  same  particle  ^3  .  Some  would 
render  it  although:  "I  Tt-ill  not  again  smite,  etc.,  aUh<ni§h 
the  imag  narion  of  the  heart  of  man  is  evil."  Others,  like 
Jacobus,  would  cnnect  it  with  the  words  ClXJl  "Tizys 
for  mail's  sake,  intimating  that  it  should  never  more  be  done 
for  this  reason.  Hut  nothing  of  the  kind  helps  the  difficul- 
ty, if  there  be  any  difficulty.  There  are  but  very  few  places 
(if  any)  where  "'S  can  be  rendered  although.  The  passages 
cited  by  Noldius  under  this  heatl  in  almost  every  case  fail  to 
bear  him  out.  Ir,  is  «  pai-ticle  denoting  a  7-easouj  and  some- 
times a  motive,  like  the  two  senses  of  the  Greek  on  and  the 
Latin  quod,  or  the  two  English  conjunctions  because  and 
that.  The  idea  presented  by  Lange  gives  the  key.  Sin  is  both 
guil!  and  disease.  Man's  depravity,  therefore,  is  the  object 
botli  of  veiigeaiicp  and  compassi&n,  two  states  of  feeling 
which  can  exist,  at  the  same  time,  perfect  and  unweak-.-ned, 
only  in  Ibe  divine  mind,  but  which  are  necessarily  present- 
ed to  us  m  a  succession,  produced  by  varying  ciicumstances 
on  the  finite  or  human  side.  It  is  in  reference  to  the  fonner 
that  the  language  is  useil,  Gen.  vi.  5,  6,  where  ^3  denotes 
the  reason  of  the  vengeance.  Here,  in  like  manner,  it  ex- 
presses the  reason  of  the  mercy.  Noah's  otleriuL^  ha^i  inade 
thedifl'erence,  not  changinijGod,  but  placing  man  in  adifl'er- 
ent  relation  ro  him  -is  viewed  under  a  changed  aspect.  He 
is  the  poor  creature,  as  well  as  the  guilty  creature.  He  is 
depraved  from  his  youth,  not  meaning,  we  think,  a  less 
severe  description  of  his  sinlulness.  as  Lange  seems  to  inti- 
mate, but  giving  a  deeper  view  of  ii,  as  a  greater  calamity 
It  is  not  the  mere  habit-hardening  or  world-liardening  oi 
manhijod  aud  old  ;ige,  as  contrasted  with  the  comparative 
innocence  of  childhood  ;  but  the  seens  of  the  evil  lie  deep, 
away  back  in  his  very  infancy.  It  i-  the  hereditary,  or 
disease,  aspect  that  induces  the  language,  which  eeems  like 
regret  on  the  part  of  Deity  for  an  act  so  calamitous,  though 
so  just  auil  necessary  :  "'neither  will  I  again  smite  every 
living  tliinEC  as  I  have  done."  It  is  as  though  h^s  heart 
smote  him,  to  use  a  transplanted  Hebraism  elsewhere  em- 
ployed (jf  man,  or  as  it  is  said  of  David.  1  Sam.  xxiv.  6.  It 
would  not  be  a  stronger  expression,  ■  r  more  anthropopathic, 
than  that  used  Gen.  vi.  6,  "  and  he  was  grieved  at  his  hearts* 
It  is  not,  however,  simply  tiie  idea  of  hopelessness  in  view 
of  man's  incorrigibilitj-,  but  an  expression  of  holy  and  in- 
finite compassion,  such  ae  the  clcsest  criticism  will  more 
and  inore  discover  as  abounding  in  this  old  book  of  Genesis, 
evi-n  in  the  midst  of  the  severL-st  threatening  of  judement. 
The  greatness  of  man's  sin  reveals  the  grL-atness  of  the  cd- 
vine  sorrow  on  account  of  it.  The  sinner,  too,  is  allowed  to 
feel  it,  and  make  it  a  ground  of  his  pleading  for  forgiveness; 
as  the  Psalmist  prays,  Ps.  xxv.  11  '■'pardon  mine  iniquity, 
for  (''Z)  it  is  great.'^  In  that  pa'^sage,  too,  sotue  would 
render  "^3  aUho^tgh,  to  the  great  marring  of  the  fon-e  and 
pathos  of  the  supplication.  Christ  did  not  die  for  small 
siof',  as  Cranmer  has  well  said. 

It  is  a  peculiarity  of  the  Holy  Scriptures  thus  to  set  forth 
unshrinkingly  the  sharpi  contrasts,  as  we  may  revere;  tly  call 
them,  in  the  dirine  attributes.  None  but  inspired  wriiera 
could  venture  to  do  this;  and  how  boldly  du  they  present 
them!  often,  too.  In  closest  connection  without  6etrayii:g 
any  fear  of  cavil,  or  charge  of  inconsistency.  Th''  tremen- 
dous wrath,  and  the  most  melting  mercy  appear  in  the  same 
chapiers,  and  sometimes  in  immediately  succeeding  verses. 
Among  others  compare  Xahuni  i.  1,  7.  What  a  burning 
stream  of  indignation  fiud^  its  closing  cadence  in  the  words 
"  Jehovah,  he  is  good,  a  stronghold  in  the  day  of  trouble,  ht 
knoweth  them  that  put  their  tinist  in  him ."  Such  strong  con- 
trasts appear  especially  in  portions  of  Soriptuic  wdich  the 
careless  reader  passes  over  as  inde'icate,  like  Ezek,  xvi , 
that  awful  picture  of  impurity  and  utter  depravity,  as  pre- 
sented in  the  hi^itory  of  the  meretricious  and  utterly  aban- 
doned woman  who  symbolized  the  Jewish  and  Israelitish 
people,  A  too  fastidious  taste  would  forbid  the  reading  of 
that  cbapter,  at  least  in  any  public  r-ligions  service,  bnt  it 
is  this  most  revolting  representation  (as  some  would  style  it) 
which  is  the  very  thing  that  makes  the  divine  foraivenesi 
[  and  compassion  at  the  close  so  full  of  a  raeltinir  tenderness, 
!  beyond  what  any  other  kind  of  language  could  express 
I  "Nevertheless  I  will  renumber  my  coveTUinl  with  thee  Ii 
I  the  days  cf  thy  youth,  and  I  will  establish  wit!   ihee  ( 


326 


GENESIS,  OK   THE  FIRST   BOOK   OF   MOOES. 


mean*  that  just  as  soon  as  the  heart  comes  to  its 
peculiar  imagining,  or  the  seusu:il  imagining  that  is 
Appropriate  to  it,  then  immediately  appears,  the  in- 
nate 6iufuhie<s.— Whilst  the  earth  remaineth. — 
"  The  tliree  first  pairs  of  woriis  do  not  denote,  as  tlie 
Jewish  interpreters  (see  Raschi)  explain  it,  six  times 
of  the  year  reckoned  by  two  months  each  (a  division 
found  in  the  Vedas  and  the  Avesta),  but  they  di- 
ride  the  year  into  two  halves  each,  as  the  old  Greeks 
did  into  'd^pus  and  xf 'mu*''  (in  Hesiod  it  is  ifj-Tiroi  and 
a(ioTos),  namely  the  summer  (including  the  autumn), 
beginning  with  the  early  rising  of  the  Pleiades,  and 
the  winter  (including  the  spring,  see  Job  xxix.  4)  be- 
ginning with  the  early  setting  (Ideler,  Chron.  1,  p. 
241)."  Delitzsch.  And  yet  the  antitheses  are  not 
tautological.  Seed-time  and  harvest  denote  the  year 
according  to  its  most  obvious  significance  for  man. 
Cold  and  heat  are  according  to  the  equilibrium  of  the 
year,  lying  at  the  ground  of  seed-time  and  harvest, 
and  conditioned  by  the  regular  change  of  tempera- 
ture. tSunuiuT  and  wi?tter  present  the  constant  ap- 
pearance of  this  change,  the  order  of  which  is  imaged 
in  the  small  and  ordinary  changes  of  day  and  night 
that  belong  to  the  general  course  of  nature.  Delitzsch 
supposes  that  this  new  course  of  nature,  consisting  in 
interchanges  of  temperature,  is  opposed  to  a  "  serene 
or  uninterrupted  warmth  that  prevailed  before  the 
flood."  That  the  earth  in  the  primitive  period  had 
an  even  temperature  may  be  regarded  as  very  prob- 
able ;  but  not  that  the  flood,  in  this  respect,  made 
any  sudden  turning  point,  although  such  an  epoch  in 
the  earth's  life  must,  at  the  same  time,  denote  the 
beginning  of  a  change.  At  all  events,  the  new  order 
of  nature  is  not  denoted  as  a  mere  imperfect  earth, 
lor  this  purified  earth  will  God  never  again  cover 
with  a  flood.  Dehtzsch  admirably  remarks :  "they 
are  (iod's  thoughts  of  peace  which  he  givi-s  to  Noah's 
inner  perception  as  an  answer  to  his  oflering ;  as 
even  now  every  one  who  prays  in  faith  gets  from  the 
heart  of  God  an  inward  perception  that  his  prayer  is 
answered."  The  doubled  form,  rpS  S3 ,  has  as  in 
Ib.  liv.  9,  the  power  of  an  oath.  As  an  estabhsh- 
ment  of  the  new  order  of  nature,  this  promise  cor- 
responds to  the  creative  words  ch.  i. 

2.  The  blessing  of  God  on  the  new  humanity^  its 
dominion,  its  freedom  and  its  laws  (ch.  ix.  1-7). 
The  benediction  of  Noah  and  his  sons,  ver.  1,  corre- 
sponds to  tlie  blessing  of  Adam  and  Eve,  i.  28.  In 
like  mauuer,  the  grant  of  dominion  over  the  animal 
world  corresponds  to  the  appointment  there  ex- 
pressed. The  distinct  license  here  given  for  the 
slaying  of  the  beasts  corresponds  to  ch.  i.  29,  and 
ch.  ii.  111.  The  prohibition  of  eating  blood  corre- 
sponds to  the  prohibition  of  the  tree  of  knowledge. 
Finally,  the  command  against  murder  has  relation, 
without  doul)t,  to  the  nuirder  committed  by  Cain 
(ch.  iv).  Delitzsch  •  "  After  that  the  general  rela- 
tions of  nature,  in  view  of  such  a  ruin  as  has  hap- 
pened in  the  flood,  are  made  secure  by  promise,  there 
•re  givi.ii  to  men  new   physical,  ethical,  and  legal 

emtTiant  nj  Mmtly.  Then  shalt  thou  remember  thy  wnys, 
and  be  ii-hnmed,  and  thou  shalt  know  thai  I  am  1  by  Lord, 
that  thou  raayoHt  remember  and  he  cotifounded,  and  novur 
open  Ih)  mouth  any  more*  tj«cause  of  thy  shumc,  when  I  am 
pacified  t"wnrd  thee  for  all  that  tliou  hast  done,  saitii 
Adonai  Elohim,  thy  Lord  and  thy  God."  Tlie  Hohrew  is, 
i4t«rally,  wlten  I  liave  ma'l0  an  atonement  (T^p  "^IBSS  ) 
Njr  thee,  or  a  covring  for  thee.  Ezek.  xvi.  I>8.  It  is  in 
.hese  BtroHK  contrasts,— in  these  apparent  inconr-iHlencioH, 
Ha  some  would  ca  I  them,— that  Ihe  great  power  and  pathos 
Dftfae  Scripture  appear  ~T.  L.i 


foundations." — And  the  fear  ,  f  you. — You-  fear 

as  tlie  effect,  xniB .  The  exciting  of  fear  an.;  '"rvot 
are  to  be  the  means  of  man's  doiiiinion  ov».i  the  ani 
mals,  Dehtzsch  remarks:  "It  is.  beeausi  the  ori- 
ginal hai'mony  that  once  existed  between  mai»  and 
nature  has  been  taken  away  by  the  fall  and  its  con- 
sequences. According  to  the  will  of  God,  man  ia 
still  the  lord  of  nature,  but  of  nature  now  as  an 
unwilling  servant,  to  be  lestrained  by  eflbi t,  to  be 
subjugated  by  force."  Not  throUf^hout,  however,  is 
nature  thus  antagonistic  to  man ;  it  is  not  the  case 
with  a  portion  of  the  animal  world,  namely,  the 
domestic  animals.  It  is  true,  there  his  come  in  a 
breach  of  the  original  harmony,  but  it  is  not  now  for 
the  first  time,  ami  the  most  pecuhar  striving  of  the 
creature  is  against  its  doom  of  perishability  (Rom. 
viii.  20).  Moreover,  it  is  certainly  the  case,  that, 
the  influence  of  the /ear  of  man  upon  th'>  animals  is 
fundamentally  a  normal  paradisaical  relaivu.  But  a 
severer  intensity  of  this  is  indicated  b)  the  word 
dread.  Knobel  explains  it  from  the  fact,  that  hence- 
forth the  animal  is  threatened  in  its  life,  and  is  now 
exposed  to  be  slain.  Since  the  loss  of  the  harmonic 
relation  between  man  and  the  animals  (in  which  the 
human  majesty  had  a  magical  power  over  the  beast), 
the  contrast  between  the  tame  and  the  wild,  between 
the  friendly  innocence  and  the  hostile  dread  of  the 
wilder  species,  had  increased  more  and  more,  unto 
the  time  of  the  flood.  Now  is  it  formally  and  legally 
presented  in  the  language  we  are  considering.  Man 
is  henceforth  legally  authorized  to  exercise  a  forcible 
dominion  over  the  beasts,  since  he  can  no  longer  rule 
them  through  the  sympathy  of  a  spiritual  power. 
Also  the  eating  of  flesh,  which  had  doubtless  existed 
before,  is  now  formally  legalized :  by  which  fact  it  is, 
at  the  same  time,  commended.  A  limitation  of  the 
pure  kinds  is  not  yet  expressed.  When,  however, 
there  is  added,  by  way  of  appendix,  all  that  liveth 
(that  is,  is  alive),  the  dead  carcase,  or  that  which 
hath  died  of  itself,  is  excluded,  and  with  it  all  that  is 
oB'ensive  generally.  There  is,  however,  a  distinct 
restriction  upon  this  flesh-eating,  in  the  prohibition 
ot  the  blood :  But  flesh  with  the  life  thereof. — 
Delitzsch  explains  it  as  meaning,  "  that  there  was 
forbidden  the  eating  of  the  flesh  when  the  animal 
was  yet  alive,  unslain,  and  whose  blood  had  not  been 
poured  out, — namely,  pieces  cut  out,  according  to  a 
cruel  custom  of  antiquity,  and  still  existing  in  Abys- 
synia.  Accordingly  there  was  forbidden,  generally, 
the  eating  of  flesh  in  which  the  blood  still  remained," 
It  is,  however,  more  to  the  purpose  to  explain  this 
te.\t  according  to  Lev.  xvii.  11,  14,  than  by  the  sav- 
age practices  of  a  later  barbarous  heathenism,  or  by 
Rabbinical  tradition.  "  With  its  Ufe,"  therefore, 
means  with  its  soul,  or  animatmg  principle,  and  this 
is  explained  by  its  blood,  accoidmg  to  the  passage 
cited  (Deut  xii.  23) ;  since  the  blood  is  the  basis,  the 
element  of  the  nerve-lite,  and  in  this  sense,  the  souL 
The  blood  is  the  fluid-nerve,  the  nerve  is  the  con- 
structed blood.  The  prohibition  of  blood-eating,  the 
first  of  the  so-called  Noachian  commands  (see  below), 
is,  indeed,  connected  with  the  moral  rerrobatiou  of 
cruelty  to  animals,  as  it  may  proceed  to  the  mutila- 
tion of  the  Uving ;  it  is,  therefore,  also  connected  with 
the  avoidance  of  raw  flesh  CH  nua ,  or  living  flesh, 
1  Sam.  ii.  15.  Knobel).  "The  blood  is  regarded  as 
the  seat  of  the  soul,  or  the  Hie,  and  is  even  denoted 
as  113BS,  or  the  soul  itself  (Lev.  i.  5),  as  the  anima 
purpurea  of  Virgil,  yEn.  ix.  :i48;  even  as  here  iulci 
ia  explained  by  the  apposition  "ic" .     But  the  lil'e  be 


UHAf.    VUl.   20— IX.    1-17. 


32^ 


longs  to  Gofi,  the  Lord  of  all  life,  and  must,  there- 
fore, be  brought  to  him,  upon  his  altar  (Deut.  xii. 
27),  and  not  be  consumed  by  man."  Knobel.  This 
is,  therefore,  the  second  idea  in  the  prohibition  of 
the  blood.  As  life,  must  the  life  of  the  beast  go 
back  to  God  its  creator;  or,  as  life  in  the  victim 
offered  in  sacritice,  it  must  become  a  symbol  that  the 
soul  of  njau  belongs  to  God,  though  man  may  par- 
take of  the  animal  materi;ility,  that  is,  the  flesh. 
Still  stronger  is  the  restriction  that  follows:  And 
■urely  your  blood  of  your  lives. — "Tlie  soul  of 
the  beast,  in  the  blood  of  the  beast,  is  to  be  avoided, 
and  the  soul  of  man,  in  the  blood  of  man,  is  not  to 
be  violated."  Delitzsch.  At  the  ground  of  this  con- 
trast, however,  lies  the  more  general  one,  that  the 
slaying  of  the  beast  is  allowed  whilst  the  slaying  of 
man  is  forbidden. — Will  I  require;  that  is,  the 
corresponding,  proportionate  expiation  or  punish- 
ment « ill  I  impose  upon  the  slayer.  The  expression 
n3''ni.'S3i3,  Knobel  explains  as  meaning  "for  your 
souU,"  for  the  best  of  your  life  (comp.  Lev.  xxvi.  45 ; 
Deut.  iv.  15  ;  Job  xiii.  7).  According  to  Delitzsch 
and  Keil  b  expresses  the  regard  had  for  the  individ- 
ual. And  this  appears  to  be  near  the  truth.  The 
blood  of  man  is  individually  reckoned  and  valued, 
according  to  the  individual  souls. — At  the  hand  of 
every  beast, — The  more  particular  legal  regulation 
is  found  in  Esod.  xxi.  28.  Here,  then,  is  first  given 
a  legal  ground  lor  the  pursuit  and  destruction  of 
human  m'lrderous  and  hurtful  beasts.  Still  tliere  is 
expressed,  moreover,  the  slaying  of  the  single  beast 
that  hath  killed  a  man.  "  In  the  enactments  of  So- 
'on  and  Draco,  and  even  in  Plato,  there  is  a  similar 
rovision."  Delitzsch. — And  at  the  hand  of  man. 
*-  '  nx  B'^X,  brother  man,  that  is,  kinsman;  comp. 
ch  xiii.  5  ;  so,  "iliS  IIJ^X ,  a  priest-man,  etc.  By  the 
words  Tins  CJ^S  is  not  to  be  understood  the  next 
of  kin  to  the  murdered  man,  whose  duty  it  was  to 
execute  the  blood-vengeance  (Von  Bohlen,  Tuch, 
Baumgarten),  as  the  one  from  whom  God  reciuired  the 
blood  that  was  shed,  but  the  murderer  Idmself  In 
order  to  indicate  the  unnaturalness  of  murder,  and 
its  deep  desert  of  penalty,  God  denotes  him  (the 
murderer)  as  in  a  special  sense  the  brother  of  the 
murdered."  Knobel.  Besides  this,  moreover,  there 
is  formed  from  ttJ'^X  the  expression  everi/  man  (De- 
litzsch, Keil).  Every  man,  brother  man. — The  life 
of  man. — JIan  is  emphasized.  Therefore  follows, 
emphatically,  the  formula  :  Whosoever  sheddeth 
man's  blood,  and  at  the  close  again  there  is  once 
more  yuan  (Clxn)  prominently  presented. — By  man 
shall  his  blood  be  shed :  "  namely,  by  the  next 
of  kin  to  the  murdered,  whose  right  and  duty  both 
it  was  to  pursue  the  murderer,  and  to  slay  him.  He 
is  called  C^n  bxa,  the  deraander  of  the  blood,  or 
the  blood-avenger.      The  Hebrew  law  imposed  the 

Eenalty  of  death  upon  the  homicide  (Exod.  xxi.  12; 
lev.  xxiv.  17),  which  the  blood  avenger  carried 
out  (Nimib.  XXXV.  19,  21);  to  him  was  the  murderer 
dcliTered  up  by  the  congregation  to  be  put  to  death 
(Deut.  xix.  12).  Among  the  old  Hebrews,  the  blood- 
Tengrance  was  the  usual  mode  of  punishing  murder, 
tnd  was  also  practised  by  many  other  nations." 
Dehtzsch  and  Keil  dispute  the  relation  of  this  pas- 
dage  to  the  blood-vengeance.  It  is  not  to  be  misap- 
l-rehcnded,  1.  that  here,  in  a  wider  sense,  humanity 
itself,  seeing  it  is  always  next  of  kin  to  the  murdered, 
is  appointed  to  be  the  avenger;  and  2.  that  the  ap- 


pointment extends  beyond  the  blood-vengeance,  arc 
becomes  the  root  of  the  magisterial  right  of  punish- 
ment. On  the  other  hand,  it  caunot  be  denied  tiial 
in  the  patriarchal  relations  of  the  olden  time  it  was  a 
fundamental  principle  that  the  ne.\i  of  kin  were  not 
only  ju.stified  in  the  execution  of  the  law  of  blood 
but  on  account  of  the  want  of  a  legal  tribunal,  were 
under  obligation  to  perform  the  ollice.  This  primi- 
tive, divinely-sanctioned  custom,  became,  in  its  ideal 
and  theocratic  direction,  the  law  of  punishment  as 
magisterially  regulated  in  the  Mosaic  institutions 
(but  which  still  kept  in  mind  the  blood-vengeimce), 
whereas,  in  the  direction  of  crude  heathenism,  which 
avenged  the  murder  even  upon  the  relations  of  tha 
murderer,  it  became  itself  a  murderous  impulse. 
Dehtzsch  remarks,  that  God  has  now  laid  in  the 
hands  of  men  the  penal  force  that  belonged  to  him 
alone,  because  he  has  withdrawn  his  visible  pres- 
ence from  the  earth, — according  to  the  view,  before 
cited,  of  his  transfer  of  the  divine  throne  to  the 
heavens. — For  in  the  image  of  God  made  he 
man. — This  is  the  reason  for  the  command  against 
murder.  In  man  there  is  assailed  the  image  of  God, 
the  personality,  that  which  constitutes  the  very  aim 
of  his  existence,  although  the  image  itself,  as  such, 
is  inviolable.  In  murder  the  crime  is  against  the 
spirit,  in  which  the  divine  kinsmanship  reveals  itself, 
and  so  is  it  a  crime  against  the  very  appearing  of 
God  in  the  world  in  its  most  universal  form,  or  as  a 
prelude  to  that  murder  which  was  committed  against 
the  perfect  form  of  man  (or  image  of  God  in  man), 
Zach.  xii.  10;  John  ill.  10,  16). — But  be  ye  fruit, 
ful. — The  contrast  to  the  preceding.  The  value  of 
human  life  forbids  its  being  wasted,  and  commands 
its  orderly  increase. — Bring  forth  abundantly  in 
the  earth — In  the  spreading  of  men  over  the  earth, 
and  out  of  its  supplies  of  food  (by  whicli,  as  it  were, 
the  Ufe  of  the  earth  is  transformed  into  the  life  of 
man)  are  found  the  conditions  for  the  multipUcation 
of  the  human  race.  Thus  regarded,  there  is  only  an 
apparent  tautology  in  the  verse,  not  an  actual  one. 

a.  Vers.  8-17.      The  covenant  of  God  with  Xoali, 
with  his  race,  and  with  the  whole  earth, — To  Noah 

and  to  his  sons  with  him Solemn  covenanting 

form.  The  sons  are  aildressed  together  with  Xoah  ; 
for  the  covenant  avails  expressly  for  the  whole  hu- 
man race. — And  I,  behold  I  establish, — The 
words,  and  I,  (  ^3X1 )  form  a  contrast  to  the  claiD>a 
of  God  on  the  new  humanity  as  an  introduction  to 
the  promise.  According  to  Knobel,  God  had  es- 
tablished no  covenant  with  the  antediluvians.  Not, 
indeed,  in  the  literal  expressions  here  employed ; 
since  it  was  after  men  had  had  the  experience  of  a 
destroying  judgment.  According  to  the  same  (Kno- 
bel), the  Jehovist,  in  ch.  viii.  21  presented  tha 
matter  in  a  way  different  from  that  of  the  Elohist 
here.  Clearly,  however,  does  the  offering  of  Noah 
there  mentioned,  furnish  the  occasion  for  the  entire 
transaction  that  follows  in  this  place.  The  making 
of  a  covenant  with  Noah  is  already  introduced,  and 
announced  eh.  vi.  13;  it  stands  in  a  development 
conditioned  on  the  preservation  of  Noah's  faith,  just 
as  a  similar  development  is  still  more  evident  in  tha 
life  of  Abraham  (see  Jas.  ii.  20-23).  Keil  remaika 
that  "  r-'na  C^pn  is  not  equivalent  to  P''-ia  p-^S  , 
that  is,  it  does  not  denote  the  formal  concluding,  bu« 
the  establishing,  confirming,  of  a  covenant, — iu  other 
words,  the  realization  of  the  covenanting  promise  " 
(comp.  Gen.  xxii.  with  Gen.  xvii.  and  xv.).  Delitzsch  • 
"  Tliere   begins   now  the   t  ra  of  the   divine  avo  o 


328 


GENESIS,   OR  THE   FIRST   BOOK   OF   MOSES. 


(Rom.  Ui.  26)  of  wliich  Paul  preached  in  Lystria 
;Acts  xiv.  15)."  In  its  most  special  sense,  this  era 
iie^jius  with  iJie  origin  of  heatlienisni,  that  is,  from 
the  Babylonian  dispersion.  With  a  right  fulness  is 
the  snimal  world  also  mcluded  in  this  covenant, 
for  it  is  e'oliistic, — universaUstic  ;  it  keeps  wholly 
predominant  the  characteristic  of  compassion  for  the 
creaturely  life  upon  the  earth,  although  man  forms 
it.s  ethical  middle  point,  with  which  the  .inimal  world 
f.nd  the  kosmos  are  connected.  The  covenant  with 
the  beasts  subsists  not  for  itself,  and,  in  respect  to  its 
nature,  is  only  to  be  taken  symbolically. — Shall 
not  be  cut  oflf  any  more. — This  is  the  divine 
covenant  promise — ao  new  destruction, — no  end  of 
the  woild  again  produced  by  a  flood. — My  bow  in 
the  cloud,  it  shall  be  for  a  token. — In  every 
divine  covenant  tliere  is  a  divine  sign  of  the  cov- 
enant ;  in  this  covenant  it  is  said  :  viji  bow  do  1  set. 
According  to  Knobel  the  rainbow  is  called  God's 
^cw,  because  it  belongs  to  the  heaven,  God's  dwelling 
place.  It  is  a  more  correct  interpretation  to  say,  it 
ie  because  God  has  made  it  to  appear  in  the  heaven, 
as  the  sign  of  his  covenant.  According  to  the  same, 
the  author  of  the  account  must  have  entertained  the 
supposition  that  there  had  never  been  a  rainbow 
before  the  time  of  the  flood.  Delitzsch  is  of  the  same 
opinion.*  It  is,  indeed,  a  phenomenon  of  refraction, 
which  may  be  supposed  of  a  fall  of  water,  and  some- 
times, also,  of  a  dew-distilling  mist.  But  the  far 
visible  and  overarching  rainbow  supposes  the  rain- 
cloud  as  its  natural  conditioning  cause.  We  have 
already  remarked  that  from  the  appointment  of  the 
rainbow,  as  the  sign  of  the  covenant,  it  by  no  means 
follows  that  it  had  not  before  existed  as  a  phenome- 
non of  nature  (ch.  ii.).  The  starry  night,  too,  is  m^ide 
the  sign  of  a  promise  for  Abraham  (ch.  xv.).  Keil 
is  not  willing  to  infer  that  hitherto  it  had  not  rained, 
but  only  presents  the  conjecture  that  at  an  earlier 
period  the  constitution  of  the  atmosphere  mav  have 
been  dirtereut. — And  I  will  look  upon  it  that  I 
may  remember. — An  anthropomorphising  form  of 
expression,  but  which  like  every  other  expression  of 
the  kind,  ever  gives  us  the  tenor  of  the  divine 
thought  in  a  symbolical  human  form.  Here  it  is  the 
expression  of  the  self-obligating,  or  of  the  conscious 
covenant  truthfulness,  as  manifested  in  the  constant 
sign.  "In  his  presence,  too,  have  they  power 
uid  most  essential  significance."     (Von  Gerlach). 

[XOTK  ON  THE    APPOIiNTMENT    OF  THE  RaINBOW  AS 

THE  8iGN  OF  THE  COVENANT. — 1»  regard  to  this  it 
may  be  well  to  give  the  views  of  some  of  the  older 
Jewish  commentators,  if  for  no  other  purpose,  to 
ehow  that  what  is  really  the  most  easy  and  the  most 
natural  interpretation  comes  from  no  outside  pri-s- 
Bure  of  science,  but  is  fairly  deducible  froni  tlie  very 
letter  of  the  passage.  Thus  reasons  ilaimonides 
respecting  it :  "  For  the  words  are  in  past  time, 
■'Brj  T]'-"[5  nx  ,  my  bow  have  I  set  (or  did  set)  in 
the  cloud,  not,  1  am  now  setting^  or  about  to  set, 
whicli  would  be  expressed  by  iriS  '^rx  ,  accoriling  as 
oe  had  said  just  before,  "in:  ■'3X  irx  pinan  , 
the  covenant  wliich  /  am  now  establishing.  More- 
jver  the  fonn  of  the  word  ^Pttif?  my  bow,  shows 
that  there  was  something  to  him  so  called  from  the 
•  ^ginning.     And  so  the  Scripture  must  be  inteiiiiet- 


•  jThp  opinion  of  Delitzsch  Is  not  so  broad  as  this.  Ho 
tie«m>^.  mther,  to  hold  that  the  rainbow  existed  in  M:iturc 
bc/vre  the  liood,  but  had  not  opptnrtdt  ou  account  of  the 
•  I'y'jnoc  of  tho  conditioDi.    8co  Dbli'izsch,  p.  276.— T.  L.J 


cd  :  the  bow  which  I  put  (  ^nrj )  in  the  cloud  .'n  th* 
day  of  creation,  shall  be,  from  this  day,  and  hencO' 
fortli,  for  a  sign  of  the  covenant  between  me  and  you, 
so  that  every  time  that  it  appears,  I  will  look  upon  it 
and  remember  my  covenant  ol  peace.  If  it  is  a.sked 
then,  what  is  meant  by  the  bow's  being  a  sign,  I  answei 
that  it  is  like  what  is  said  Gen.  xxxi.  48,  in  the  eov 
enant  between  Jacob  and  Liban,  n?  nin  bjtl  TMT^^ 
lo^  this  heap  is  a  witness^  etc.,  or  Gen.  xxxi.  62^ 
naSBil  iTIS  ,  and  this  pillar  shall  he  a  leitness,  etc. 
And  so  also  Gen.  xxi.  30,  "'IJ^  npn  mc"33  yzvi  r» , 
seven  iambs  shall  thou  take  from  my  hand,  n"!;b 
fur  a  witness.  In  like  manner  everything  that  ap- 
pears as  thus  put  before  two,  to  cause  them  to  re- 
member something  promised  or  covenanted,  is  called 
nist .  And  so  of  the  eircumeisiou ;  God  says,  it 
shall  be  a  sign  of  the  covenant,  r^^a  rixb  ,  between 
me  and  you.  Tlius  the  bow  that  is  now  visible,  and 
the  bow  that  was  in  nature  (J'3::3 )  from  the  be- 
giiming,  or  from  of  old  (  cbisa  )  are  one  in  this,  that 
the  sign  which  is  in  them  is  one."  He  then  proceeds 
to  say  that  there  are  other  and  mystic  interpreta- 
tions made  by  some  of  the  Rabbins,  but  this  great 
critic  is  satisfied  with  the  one  that  he  has  given. 
Aben  Ezra  says  that  the  most  celebrati'd  of  the 
Jewish  Rabbins  held  the  same  opinion  as  Maimonides, 
namely,  that  the  rainbow  was  in  nature  from  the  be- 
ginning, though  he  himself  seems  to  dissent. 

"  And  I  will  look  upon  it  to  remember  the 
ciis  ^'^13  ,  the  covenant  of  eternity."  Let  us  not 
be  tioubled  about  the  anthropopathism,  but  receive 
the  precious  thought  in  all  its  inexpressible  tender- 
ness. Lange  most  beautifully  characterizes  such 
mutual  remembrance  as  eye  meeting  eye.  We  all 
know  that  (ioil's  memory  takes  in  the  total  universe 
of  space  at  every  ujonient  of  time:  but  there  are 
some  tilings  which  lie  remembers  as  standing  out 
from  the  great  totality.  He  remembers  tlie  act  of 
faith,  and  the  sign  of  faith,  as  he  remembers  no 
other  human  act,  no  other  finite  phenomenon.  May 
we  not  believe  that  there  is  the  same  mutual  re- 
membrance in  the  Eucliarist*:'  The  ^^  remember  ine^^ 
implies  "  I  will  remember  thee."  The  eye  of  the 
Redeemer  looking  mto  the  eye  of  tlie  believer,  or 
both  meeting  in  the  same  memorial :  this  is  certainly 
a  "  real  presence,"  whatever  else  there  may  be  of 
depth  and  mystery  in  that  most  fundamental  Chris- 
tian rite — the  evangelical  cbiv  IT^na  PiS ,  or  sign 
of  the  everlasting  covenant. 

The  Hebrew  mx  is  not  used  of  miraculous  signs, 
properly,  given  as  proofs  of  mission  or  doctrine.  It 
is  not  a  counteractian  of  natural  law,  or  the  bringing 
a  new  thing  into  nature.  Any  fixed  object  may  be 
used  for  a  sign,  and  here  the  very  coveiuint  itself,  oi 
a  most  important  part  of  it,  being  the  stability  of 
nature,  there  is  a  most  striking  consistency  in  the 
fact  tluit  the  sii/H  of  such  covenant  is  taken  from  na- 
ture itself  The  rainbow,  ever  ajipearing  in  the 
"  sunshine  after  rain,"  is  the  very  symbol  of  constant 
ft/.  It  is  selected  from  all  others,  not  only  for  its 
splendor  and  beauty,  but  for  the  ref/ularity  with 
which  it  clieers  us,  when  we  look  out  lor  it  after  the 
storm.  Noah  needed  no  witness  of  the  supernatural 
The  great  in  nature,  in  that  early  age  when  all  wa» 
wonderful,  was  regarded  as  manii'esting  (lod  etiualli 
with  the  supernatural.  Besides,  in  the  flood  itself 
there  was  a  sufficient  witness  to  the  extraordinary 


CHAP.    VIII.    20— IX.    1-17. 


32'.« 


There  was  wanted,  then,  not  a  miracle  strictly  as  an 
attestation  of  a  message,  or  as  a  sign  of  belief,  like 
the  miracles  in  the  New  Testament  (when  there  was 
a  necessity  for  breaking  up  the  lethargy  of  natural- 
ism), but  a  vivid  memorial  for  the  conservation 
rather  than  thi>  creation  of  faith.  The  Hebrew  word 
for  miracle  is  more  properly  xis  ,  though  it  may  be 
ased  simply  for  prodigy^  Uke  the  Greek  rfpa?,  in  dis- 
tinction from  the  New  Testament  anut'tov,  which  is 
properly  &  proof  or  attestation  of  a  miraculous  kind. 
Tffjos  simply  means  anything  wonderful,  whether  in 
nature  or  not.  Superstition  converts  such  appear- 
ances into  portents,  or  signs  of  something  impending, 
but  in  the  Bible  God's  people  are  expressly  told 
"  not  to  be  dismayed  at  the  signs  of  the  heaven.-;  as 
the  heathen  are."  Jer.  x.  1.  The  word  there  used 
is  this  same  ninix  in  the  plural,  but  accommodated 
to  the  heathen  peivcisioii.  To  the  believing  Israelites 
the  signs  of  the  heavens,  even  though  strange  and 
unusual,  were  to  be  regarded  as  tokens  of  their  cove- 
nant God  above  nature  yet  ruling  in  nature,  and  ever 
regulating  the  order  of  its  phenomena.  There  is  a 
passage  sometimes  quoted  from  Homkr,  11.  xi.  27,  28 : 

'lpi(Tut.v  eoiKOTes  o(TT€  Kpoviiiiv 
'Ef  vitrei  CTTjjpife  TEPA2  fj.ep6nuitf  ayBpioiTtoy. 

"  Like  the  rainbows  which  Zeus  fixed  in  the  cloud  a 
sign  to  men  of  many  tongues."  But  repas  there  has 
the  sense  of  prodigy,  or  it  may  denote  a  wonderful 
and  beautiful  object.  We  cannot,  theietbre,  certainly 
infer  from  this  any  traditional  recognition  of  tlie 
great  sign-appointing  in  Genesis.  So  Plato  quotes 
from  Hesiod  the  genealogy  of  Iris  (the  rainbow),  as 
the  daughter  of  ©aunt's  or  Wonder,  as  a  sort  of 
poetical  argument  that  Wonder  is  the  parent  of 
philosophy,  as  though  the  rainbow  were  placed  in  the 
heavens  to  stimulate  men  in  the  pursuit  of  curious 
knowledge.  But  it  is  the  religious  use  that  is  prom- 
inent in  this  as  in  all  the  Bible  appeals  to  the  obser- 
vation of  nature.  It  is  for  the  support  of  faith  in  the 
God  of  nature,  "  that  we  may  look  upon  it  and 
remember ; "  and  this  is  admirably  expressed  in  a 
Rabbinical  doxology  to  be  found  in  the  Talmudic 
Kidduscliin,  fol.  8,  and  which  was  to  be  recited  at 
every  apjiearance  of  the  rainbow,  n;n^  nnx  "'■"'3 
ir  'S-iribx,  "Blessed  be  thou  Jehovah  our  God, 
King  of  eternity  (or  of  the  world),  ever  mindful  of 
thy  covenant,  faithful  in  thy  covenant,  firm  in  thy 
word,"  comp.  Ps.  cxix.  89,  Forever,  0  Lord,  thy 
word  is  settled  in  lieaven.  The  Targum  of  Oiikelos 
translates  Gen.  ix.  13:  "And  it  shall  be  a  sign,  "|^a 
sols  1^-1  ■'"ilS^O,  between  myMorrf  and  the  earth." 
It  is  not  unreasonable  to  suppose  some  reference 
to  this  place  in  that  difficult  passage  Hab.  iii.  9, 
TjntlJp  TiSP  f^^^S ,  most  obscurely  rendered  in  our 
English  version,  "  thy  bow  was  made  quite  naked — 
the  oaths  of  the  tribes — the  word."  Kimchi  trans- 
lates it  revealed,  made  manifest.  It  is  commonly 
thought  that  all  that  is  said  in  that  sublime  chapter 
has  reference  to  events  that  took  place  during  the 
exodus,  but  there  is  good  ground  for  giving  it  a  wider 
ange,  so  as  to  take  in  other  divine  wonders,  in  crea- 
aon  and  in  the  patriarchal  history. — T.  L.] 

DOCTRINAL  AND  ETHICAD. 

1.  There  are  the  most  distinct  indications  that 
the  flood,  as  the  greatest  epoch  of  the  primitive  time, 
made  a  turning  point,  not  only  in  the  spiritual  life 


of  humanity,  but  also  in  its  physical  relations, — yea 
in  the  very  life  of  the  earth  itself  Only  we  may  nol\ 
in  the  first  place,  regard  this  turning  point  as  s 
sudden  change  of  all  relations  ;  just  as  little  aa  the 
fall  ((Jen.  iii.)  suddenly  brought  in  death,  or  as  ths 
cimfiision  of  tongues  produced  immetliately  the 
wide-spread  diversities  of  language.  And,  in  tha 
second  place,  ag;un,  it  must  not  be  regarded  as  ( 
change  of  all  relations  for  the  worse.  There  is  an^ 
posed  to  liave  been  a  change  of  the  atmosphere  (con- 
cerning the  lain  and  the  rainbow,  see  above).  At  all 
events,  the  paradisaical  harmony  of  the  earth  had 
departed  at  an  earlier  day.  But,  on  the  other  hand, 
there  comes  in  now  a  more  constant  order  of  the 
atmospherical  relations  (ch.  viii.  22).  Again,  some 
have  called  it  a  sudden  change  in  the  duration  of 
human  life.  But  to  this  is  opposed  the  fact  that  the 
aged  Noah  lived  350  years  after  the  flood.  It  ii 
evident,  however,  that  during  the  period  of  Noah's 
life  the  breaking  through  of  death  from  the  inner  to 
the  outer  life  had  made  a  great  advance.  And  to 
this  the  fear  which  the  flood  brought  upon  tho 
children  and  grandchildren  of  Noah  (not  upon  him- 
self) may  have  well  contributed.  As  far  as  relates  to 
the  increasing  ferocity  of  the  wild  beasts  towards 
men,  the  ground  of  their  greater  estrangement  und 
savageness  caimot  be  found  in  their  deliverance  in 
the  ark.  .Already  had  the  mysterious  paradisaical 
peace  between  man  and  beast  departed  with  the 
fall.  Moreover,  the  words :  "all  flesh  had  corrupted 
its  way,"  (ch.  vi.  12)  indicate  that  together  with 
raeti's  increasing  wickedness  the  animal  world  had 
grown  more  ferocious.  But  if  the  mode  of  life  as 
developed  among  men  made  the  eating  of  flesh  (and 
drinking  of  wine)  a  greater  necessity  for  them  than 
before,  then  along  with  the  sanctioning  of  this  new 
order  of  life,  must  there  have  been  sanctioned  also 
the  chase.  And  so  out  of  this  there  must  have  arisen 
a  state  of  war  between  man  and  the  animal  world, 
wluch  would  have  for  its  consequence  an  increased 
measure  of  customary  fear  among  the  animals  that 
were  pecuUarly  exposed  to  it. 

2.  Immediately  after  the  flood,  Noah  built  an 
altar  to  Jehovah,  his  covenant  God,  who  hud  saved 
him.  The  living  worship  [cultns)  was  his  first 
work,  the  culture  of  the  vineyard  was  liis  second. 
The  altar,  in  like  manner,  was  the  sign  of  the  ances- 
tral faith,  as  it  had  come  down  from  paradise  and 
had  been  transmitted  through  the  ark.  This  faith 
was  the  seed-corn  as  well  as  sign  of  the  future 
theocracy  and  the  future  church.  It  was  an  altar 
of  faith,  an  altar  of  prayer,  an  altar  of  thanks- 
giving, for  it  was  erected  to  Jehovah.  But  it  was 
also  an  altar  of  confession,  an  acknowledgment  that 
sin  had  not  died  in  the  flood,  that  Noah  and  his 
liouse  was  yet  sinful  and  needed  the  symbolic  sancti- 
fication.  In  this  case,  too,  was  the  offering  of  an 
animal  itself  an  expression  of  the  greater  alacrity  in 
the  sacrifice  since  Noah  had  preserved  only  a  few 
specimens  of  the  clean  animals.  This  readmess  in 
the  offering  was  in  that  case  an  expression  of  his 
faith  in  salvation,  wherein,  along  with  his  prayer  for 
grace  and  compassion,  there  was  inlaid  a  supplication 
for  his  house,  for  the  new  humanity,  for  the  new 
world.  His  offering  was  a  burnt-oliering,  a  whole 
burnt-offering  (Kalil)  or  an  ascending  in  the  flame 
(Olah),  as  an  expression  that  he,  Noah,  did  thereby 
devote  himself  with  his  whole  house,  his  whole  race, 
and  with  the  whole  new  earth,  to  the  service  of  God. 
The  single  kinds  of  offering  were  all  included  in  tliia 
central  offering.     It  was  this  sense  of  his  ofl'erinj 


330 


GENESIS   OR  THE  FIRST   BOOK   OF  MOSES. 


which  made  the  strong  burnt  odor  of  the  burning 
flesh,  -  ''sweet  savor"  for  Jehovah  in  a  nieta- 
phoricd^  sense.  The  attestation  of  Jehovah  mal<e3  it 
evident  in  what  sense  Noah  offered  it.  It  expresses 
1.  an  averting  of  the  curse  from  the  ground,  2.  the 
fact  tliat  the  liereditary  sinfulness  of  man  was  to  be 
an  object  of  the  divine  compassion.  The  sinful  ten- 
deni'V  in  its  connection  with  the  act  of  sin  is  guilt, 
but  in  its  connection  with  the  need  of  salvation  and 
aalvaiion  itself,  it  is  an  evil,  the  sorest  of  diseases  and 
suffering  (see  above) ;  3.  the  promise  that  Jehovah 
woiUd  not  again  destroy  every  living  thing;  4.  the 
establishment  of  a  constant  order  of  nature  ;  such  as 
the  prosperity  of  the  new  human  race  demanded. 
On  this  promise  of  sparing  compassion  for  sinful 
men,  and  which  God  as  Jehovah  pronounces,  there 
is  grounded  the  renewed  relation  into  which,  as 
Elohim,  he  enters  with  all  himianity,  and  the  creature 
world  connected  with  it.  This  relation  is  denoted  by 
grants  made  by  God  to  man,  and  demands  which  he 
makes  of  man,  whereupon  follows  the  establishment 
of  the  Elohistic  covenant  with  Noah  and  all  living. 
The  Grants  of  God  :  1.  the  repetition  of  the  blessing 
upon  Noah  and  upon  all  his  house,  as  before  upon 
the  animals ;  2.  the  renewed  grant  of  dominion  over 
the  beasts  ;  the  sanction  given  to  the  eating  of  flesh. 
In  conti.>st  with  these  grants  that  guarantee  the 
existence  and  well-being  of  the  human  race,  stand 
the  demands  or  claims  made  in  respect  to  human 
conduct.  The  first  is  the  avoidance  of  the  eating 
of  fle.sh  with  the  blood,  whereby  there  is  together 
establislied  the  sanctification  of  the  enjoyment,  the 
avoidance  of  savageness  as  against  nature,  and  of 
cruelly  as  against  the  beast.  The  second  not  only 
forbids  the  shedding  of  human  blood,  but  commands 
also  the  punishment  of  murder ;  it  ordains  the  ma- 
gistracy with  the  sword  of  retribution.  But  it  ex- 
presses, at  the  same  time,  that  the  humane  civil 
organization  of  men  must  have  a  moral  basis,  namely 
the  acknowledgment  tliat  all  men  are  brothers 
(vns  II) ^S  every  man,  his  brother  man),  and  with 
this  again,  a  religious  basis,  or  the  faith  in  a  person- 
al God,  and  that  inviolability  of  the  human  person- 
ality wliich  rests  in  its  imaged  kinsmanship  with 
God.  On  this  follows  the  establishment  of  the  cov- 
enant. Still  it  is  irot  made  altogether  dependent  on 
the  estJiblishmeni  of  the  preceding  claims.  It  is  a 
covenant  of  oromise  for  the  sparing  of  all  living  that 
reaches  beyond  this,  because  it  is  made  not  for  in- 
dividuals but  for  all,  not  merely  for  the  morally  ac- 
countable but  for  infants,  not  merely  foi  men  but 
also  for  the  animal  world.  Notwithstanding,  how- 
ever, this  transcending  universality  of  the  divine 
covenant,  it  is,  in  truth,  made  on  the  supposition 
th:it  faith  in  the  grace  and  compassion  of  Jehovah, 
jiiety  in  respect  to  the  blessing,  the  name  and  the 
image  of  Eiohini,  shall  correspond  to  the  divine 
faithfulness,  and  that  men  shall  find  consolation  and 
composure  in  the  sign  of  the  rainbow,  only  in  as  far 
as  tliey  preserve  faiili  in  (iod's  word  of  promise. 

3.  In  the  preceding  Section  we  must  distinguish 
biitween  what  God  says  in  his  heart,  and  what  Klo- 
bim  says  to  Noah  and  his  sons.  The  first  word, 
which  doubtless  was  primarily  comprehensible  to 
>foah  only,  is  the  foundation  of  the  second.  For 
God's  grace  is  the  central  source  of  his  goodness  to 
a  sinful  world,  an  on  the  side  of  men  the  believing 
»re  the  central  ground  for  the  preservation  of  the 
world,  as  they  point  to  Christ  the  absolute  centre, 
Ae  world's  redeemer  having,  however,  bis  preserv- 


ing life  in  those  who  are  his  own,  as  Ins  word  testi 
fies:  Ye  are  the  salt  of  the  earth.  We  must,  thea 
again  distinguish  between  the  word  of  blessing, 
which  embraced  Noah  and  his  sons,  and  with  them 
humanity  in  general,  and  the  word  of  the  coTe^jct 
which  embraced  all  living  (ch.  ii.  10). 

4.  The  institutions  of  the  new  humanity:  1.  A\ 
the  head  stands  the  altai  witti  its  bumt-oiferuig  aa 
the  middle  point  and  commencing  point  of  every 
offering,  an  expression  of  feeling  that  the  life  which 
God  gave,  which  he  graciously  spares,  which  he 
wonderfully  preserves,  shall  be  consecrated  to  him, 
and  consumed  in  iiis  service.  2.  The  order  of  na- 
ture, and,  what  is  very  remarkable,  as  the  ordinance 
of  Jehovah,  made  dependent  on  the  foregoing  order 
of  his  kingdom  of  grace.  3.  The  institution  of  the 
marriage  blessing,  of  the  consecration  of  marriage,  of 
the  family,  of  the  dispersion  of  men.  4.  The  domin. 
ion  of  man  over  the  animal  world,  as  it  embraces  the 
keeping  of  cattle,  the  chase,  manifold  use  of  the 
beasts.  5.  The  holding  as  sacred  the  blood — the 
blood  of  the  animal  for  the  altar  of  God,  the  blood 
of  man  for  the  priestly  service  of  God ;  the  institu- 
tion of  the  htmianitat,*  of  the  humane  culture  and 
order,  especially  of  the  magistracy,  of  the  penal  and 
judicial  office  (including  personal  self-defence  and 
defensive  war),  ti.  The  grounding  of  this  humaiitat 
on  the  rehgious  acknowledgment  of  the  .spii  tual 
personality,  of  the  relation  of  kinsman  tliat  man 
bears  to  God,  of  the  fratern;il  relation  of  men  to  «ach 
other,  and,  consequently,  the  grounding  of  the  ftate 
on  the  basis  of  religion.  7.  The  appointment  of  the 
humanization  of  the  earth  (ver.  7)  in  the  comnand 
to  men  to  multiply  on  the  earth — properly,  upon  it, 
and  by  means  of  it.  As  men  must  become  divine 
through  the  image  of  God,  so  the  earth  must  be 
humanized.  8.  The  appointment  of  the  covenant 
of  forbearance,  which  together  with  the  secui  ity  of 
the  creature-world  against  a  second  physical  flood, 
expresses  also  the  security  of  the  moral  world  against 
perishing  in  a  deluge  of  anarchy,  or  in  the  floods  of 
popular  commotion  (I's.  xciii).  9.  The  appointment 
of  the  sign  of  the  covenant,  or  of  the  rainliovv  as  God's 
bow  of  peace,  whereby  there  is  at  the  same  time  ex- 
pressed, in  the  first  place,  the  elevation  of  men  above 
the  deification  of  the  creature  (since  the  rainbow  is  not 
a  divinity,  but  a  sign  of  God,  an  appointment  which 
even  the  idolatrous  nations  ajipiar  not  to  have  wholly 
forgotten,  when  they  denote  it  God's  bridgi',  or  God's 
messenger);  in  the  second  place,  their  intioductiou 
to  the  symbolic  comprehension  and  interpretation  of 
natural  plienomeua,  even  to  the  symbolizing  of  forms 
and  colors ;  thirdly,  that  God's  compassion  remembers 
men  in  their  dangers,  as  indicated  by  the  fact,  that  in 
the  sign  of  the  rainbow  hiseye  n.cts  tlicireye;  fourth- 
ly the  setting  up  a  sign  of  light  and  lire,  which,  along 
with  its  assurance  that  the  earth  will  never  again  be 
drowned  in  water,  indicates  at  the  same  time  its  future 
transformation  and  glorification!  through  light  and  fire, 

6.  In  the  rainbow  covenant  all  men,  in  their  deal- 
ings with  each  otlier,  and,  at  the  same  time,  with  all 
animals,  have  a  conimon  interest,  namely,  iti  the 
preservation  of  life,  a  common  promise,  or  the  a.ssutt 
ance  of  the  divine  care  for  life,  and  a  common  luty 
in  the  sparing  of  life. 

fi.  The  offering  as  acceptable  to  God,  ind  its 
prophetic  significance. 

♦  [Our  word  fiumanity  will  not  dc  here  at  all ;  as  it  cone* 
Bpontls  to  the  Uemian  itunsclilte.il ;  whilst  our  huniHnitari- 
anism,  on  account  of  its  abuse,  w>J.l  be  etill  warte.  It  it 
defined  by  what  follows.— T.  L.] 


CHAP.    VIII.    20— IX.    1-17. 


3» 


7.  The  disputes  concerning  original  sin  have 
variously  originated  from  not  distinguishing  its  two 
opposing  relations.  These  are,  its  relation  to  actual 
sin,  Rom.  v.  12,  and  to  the  desire  for  deliverance, 
Horn.  vii.  23-25. 

8.  The  magical  or  direct  power  of  man  over  the 
beasts  is  not  laken  away,  hut  flawed,  and  thereupon 
repaired  through  his  mediate  power,  derived  from 
that  superiority  which  he  exercises  as  huntsman, 
fisher,  fowler,  etc.  In  regard  to  the  first,  compare 
Lange's  "Miscelhuieous  Writings,"  vol.  iv.  p.  189. 

9.  The  ordinance  of  the  punishment  of  death  for 
aurder,  involves,  at  the  same  time,  the  ordinance  of 
the  magistracy,  of  the  judicial  senteiice,  and  of  the 
penal  infliction.  But  in  the  historical  development 
of  humanity,  the  death-penalty  has  been  executed 
with  fearful  excess  and  I'alse  application  (for  exam- 
ple, to  the  crime  of  theft);  since  in  this  way,  gener- 
ally, all  humane  savageness  and  cruelty  has  mingled 
in  the  punitive  office.  From  this  is  explained  the 
prejudice  of  the  modern  humanitarianism  against 
capital  punishment.  It  is  analogous  to  the  prejudice 
against  the  excommunication,  and  similar  institutes, 
which  human  ignorance  and  furious  human  zeal  have 
80  fearfully  abused.  Yet  still,  a  divine  ordinance 
may  not  be  set  aside  by  our  prejudices.  It  needs 
oidy  to  be  rightly  understood  according  to  its  own 
•limitation  and  idea.  The  fundamental  principle  for 
all  time  is  this,  that  the  murderer,  through  his  own 
act  and  deed,  has  forfeited  his  right  in  human  soci- 
ety, and  incurred  the  doom  of  death.  In  Cain  this 
principle  was  first  realized,  in  tliat,  by  the  curse  of 
God,  he  was  excommunicated,  and  driven,  in  self- 
banishment,  to  the  land  of  Nod.  This  is  a  proof, 
that  in  the  Christian  humanitarian  development,  the 
principle  may  be  reaUzcd  in  another  form  than 
through  the  Uteral,  corporeal  shedding  of  blood  (see 
Lange's  treatise  Gesttzliche  Kirche  als  Sinnhild,  p. 
72').  It  must  not,  indeed,  he  overlooked,  that  the 
mention  is  not  merely  of  putting  to  death,  but  also 
of  blood-shedding,  and  that  the  latter  is  a  terrific 
mode  ot  speech,  whose  warnings  the  popular  life 
widely  needed,  and,  in  many  respects,  still  needs. 
Luther :  "  There  is  the  first  command  for  the  em- 
ployment of  the  secular  sword.  In  the  words  there 
is  appointed  the  secular  magistracy,  and  the  right  as 
derived  from  God,  which  puts  the  sword  in  its 
hands."  Every  act  of  murder,  according  to  the 
Noachian  law,  appears  as  a  fratricide,  and,  at  the 
same  time  as  malice  against  God, 

10.  To  this  passage:  "for  in  the  image  of  God 
made  he  man,"  as  also  to  the  passage,  James  iii.  9, 
has  the  appeal  been  made,  to  show  that  even  after 
the  fall  there  ia  no  mention  of  any  loss  of  the  divine 
image,  but  only  of  a  darkening  and  disorder  of  the 
same.  Others,  again,  have  cited  the  apparently  op- 
posing language,  Coloss.  iii.  lU,  and  similar  passages. 
But  in  this  there  has  not  always  been  kept  in  mind 
the  distinction  of  the  older  dogmatics  between  the 
conception  of  the  image  in  its  wider  sense  (the  spirit- 
u;tl  nature  of  man)  and  the  more  restricted  sense 
(the  spiritual  constitution  of  man).  In  like  manner 
el.ould  there  be  made  a  fiirther  distinction  between 
^^e  di^^position  of  Adam  as  conformed  to  the  image 
(m^de  in,  or  after  the  image)  and  the  image  itself  as 
freely  developed  in  Christ  (the  express  image,  Heb. 
xiii  ),  as  also  finally  between  the  natural  man  consid- 
ered in  the  abstract,  in  the  consequences  of  his  fall, 
and  the  natural  man  in  the  concrete,  as  he  appears  in 
the  operation  of  the  gratia  prcevetiiens.  This  perfect 
developed  image  A(fam  could  not  have  lost,  for  he 


had  not  attained  to  it.  Neither  can  men  lose  th< 
ontological  image  as  grounded  in  the  spiritual  na- 
ture, because  it  constitutes  its  being ;  but  it  maj 
darken  and  distort  it.  Tlic  image  of  God,  however 
in  the  ethical  sense,  the  divine  mind  {<ppi>i'riua  ir«u- 
wuTos),  tliis  he  actually  lo.st  to  the  point  where  tha 
ffratia  pniveniens  laid  hold  on  him,  and  made  a  poini 
of  opposition  between  his  gradual  restoratija  and 
the  fall  in  ahstracto.  But  to  what  degree  this  image 
of  God  in  fallen  man  had  liecome  lost,  is  shown  in 
this  very  law  against  muider,  which  expresses  the 
inalienable,  personal  worth,  tliat  is,  the  worth  that 
consists  in  the  image  as  still  belonging  to  man,  and 
thus,  in  contrast  with  grace,  nmst  man  become  con- 
scious of  the  full  consequences  of  his  sinful  corrup- 
tion according  to  the  word :  what  would  I  have  been 
without  thee  'i  what  would  I  become  without  thee  ? 

11.  With  this  chapter  has  the  K'lbbinical  tradi- 
tion coimected  their  doctrine  of  the  seven  Noachio 
precepts.  (Buxtorf  ;  Lexicon  Talmudicum,  article, 
Ger,  15).  They  are:  1.  De  judiciis;  2.  de  benedic- 
tions Dei ;  3.  de  idolairia  fugienda  ;  4.  de  scorta- 
tione ;  5.  de  effusione  sanguinis;  6.  de  rapina , 
7.  de  meinbrn  de  animali  vivo  sc.  non  tollendo.  The 
earUer  supposition,  that  the  Apostolical  decree  (Acta 
XV.)  had  relation  to  this,  and  that,  accordingly,  in  its 
appointments,  it  denominated  the  heathen  Christian*" 
as  proselytes  of  the  gate  (on  whom  the  so-called 
Noachian  laws  were  imposed)  is  disputed  by  Meyer, 
in  his  "Commentary  on  the  Acts  of  the  Apostles" 
(p.  278),  though  not  on  satisfactory  grounds.  The 
matter  of  chief  interest  is  the  recognition,  that  in  the 
Israelitish  consciousness  there  was  a  clear  distinction 
between  revealed  patriarchal  precepts  and  the  Mo- 
saic law.  Sucli  a  distinction  is  also  expressed  by 
Christ,  John  viL  22,  2;-;.  So,  too,  did  the  Levitical 
law  make  a  distinction  between  such  precepts  a3 
were  binding  upon  aliens  (proselytes  of  tlie  g^te;  and 
such  as  were  binding  upon  the  Jews  (Lev.  xvii.  14 ; 
see  Bibctwerk;  Acts  of  the  Apostles,  p.  215).  It  lies 
in  the  very  nature  of  the  case,  that  in  Acts  xv.  the 
seventh  precept  of  the  tradition,  according  to  its 
wider  appomtment,  was  divided  into  two  (namely, 
abstinence  from  blood  and  from  thinis  strangled), 
and  that,  moreover,  only  those  points  came  into  the 
general  view,  in  respect  to  which  heathen  Christians, 
as  freer  Christians,  might  be  liable  to  fail.  It  was, 
in  fact,  a  monotheistic  pat.iarchal  custom,  which,  aa 
the  expression  of  the  patriarchal  piety  and  humane- 
ness, became  the  basis  of  the  Mosaic  law,  and  on 
this  basis  must  the  heathen  Christians  have  come 
together  in  ethical  association,  if,  in  their  freedom 
from  the  dogmas  of  the  Mosaic  law,  they  would  not 
endanger  even  the  cburchly  and  social  communion 
of  the  Jewish  Christians  (see  Lange  :  Oeschichte  de» 
Apostolischen  Zeitalters,  li.  p.  187).  The  prohibition 
of  blood-eating  has  here  no  longer  any  dogmatic  sig- 
nificance, but  only  an  ethical.  The  Greek  Church 
mistook  this  in  its  maintenance  of  the  prohibition 
(TruUanic  Council,  692),  whereas,  the  Western 
C'hurch,  in  the  changed  relations,  let  the  temporary 
appointment  become  obsolete. 

12.  On  the  symbolical  significance  of  the  rain 
oow,  see  Delitzsch,  p.  277,  and  Lange's  "  Miscella 
neous  Writings,"  i.  p.  277,  from  which  Delitzsch 
gives  the  following  passage :  "  The  rainbow  is  the 
colored  glance  of  the  sun  as  it  breaks  forth  from  the 
night  of  clouds ;  it  is  its  triumph  over  the  floods — a 
solar  beam,  a  glance  of  light  burnt  into  the  rain-cloud 
in  sign  of  its  submission,  in  sign  of  the  protection  of 
all  living  through  the  might  of  the  sun,  or  rather  the 


332 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


compassion  of  God."  To  this  adds  Delitzsch :  "  As 
it  lights  up  tlie  dark  ground  that  just  before  was  dis- 
charging itself  in  flashes  of  lightning,  it  gives  us  an 
iiiea  of  the  victory  of  God's  love  over  the  black  and 
fiery  wrath  ;  origiiuiting  a.s  it  does  from  the  effects 
of  the  sun  upon  the  sable  vault,  it  represents  to  the 
feenses  the  readiness  of  the  heavenly  light  to  pene- 
trate the  earthly  obscurity ;  spanned  between  heaven 
ted  earth,  it  announces  peace  between  God  and  man  ; 
arching  the  horizon,  it  proclaims  the  all-embracing 
universality  of  the  covenant  of  grace."  He  tlien 
(rites  some  of  the  mythical  designations  of  the  rain- 
bow. It  is  called  by  the  Hindoos,  the  weapon  of 
Indras;  by  the  Greeks,  Iris,  the  messenger  of  the 
gods ;  by  the  Germans,  Bifrost  (livinri  uat/),  and 
Aeen-briicke,  ''^bridge  of  Asen ;''''  by  the  Samoeids, 
the  seam  or  "  border  of  God's  robe."  Tiiere  are,  be- 
sides, many  significant  popular  savings  connected 
with  its  appearance.  Knobel  :  "  The  old  Hebrews 
looked  upon  it  as  a  great  band  joining  heaven  and 
earth,  and  biiidingthem  both  together;  as  the  Greek 
(pis  comes  from  ttfu!,  to  tie  or  bind,*  they  made  it, 
therefore,  the  sign  of  a  covenant,  or  of  a  relation  of 
peace  between  God  in  heaven,  and  the  ereatures  upon 
the  earth.  In  a  similar  manner  the  heavenly  ladder. 
Gen.  xxviii.  12."  On  this,  nevertheless,  it  must  oe 
remarked,  that  the  Hebrews  were  conscious  of  the 
symbolic  sense  of  the  designation  ;  not  so,  however, 
the  Greeks,  who  were  taken  with  the  fable  merely. 
In  like  manner,  too,  did  the  Hebrew  view  rest  upon 
a  divine  revelation.  How  tar  the  mere  human  inter- 
pretation may  be  wide  of  the  truth,  is  shown  by  the 
fact,  that  classical  antiquity  regarded  the  rainbow  as 
for  the  most  part  announcing  "  rain,  the  wintry 
storm,  and  war." 

[XOTE     ON     THE     ANCIENT,     THE     UNIVERSAL,    AND 

THE  Unchanging  Law  of  Homicide. — The  divine 
statute,  recorded  ch.  ix.  B,  is  commonly  assailed  on 
grounds  that  are  no  less  an  abuse  of  language,  than 
they  are  a  perversion  of  reason  and  Scripture  The 
taking  the  hfe  of  the  murderer  is  called  revenge — no 
distinction  being  made  between  this  word,  which 
ever  denotes  something  angry  and  personal,  and 
vengeaiice,  which  is  the  requital  of  justice,  holy,  in- 
visible, and  free  from  passion.  On  this  false  ground 
there  is  an  attempt  to  set  the  Old  Testament  in  oppo- 
sition to  the  New,  notwithstanding  the  express  words 
of  Christ  to  the  contrary.  This  perverse  misnomer, 
and  the  argument  grounded  upon  it,  apply  equally  to 
all  punishment,  strictly  such — to  all  retributive  jus- 
tice, or  to  any  assertion  of  law  that  is  not  resolvable 
into  the  merest  expediency,  excluding  altogether  the 
idea  of  desert,  and  reducing  the  notion  of  crime  sim- 
ply to  that  of  mischief,  or  inconvenience.  It  thus 
becomes  itself  revenge  in  the  lowest  and  most  per- 
sonal sense  ol  the  term.  Discarding  the  higher  or 
abstract  justice,  giving  it  no  place  in  human  law, 
severing  the  earthly  government  wholly  from  the 
divine,  the  proceeding  called  punishment,  or  justice, 
is  nothing  more  nor  less  than  the  setting  the  mere 
personal  convenience  of  the  majority,  called  society, 
against  that  of  the  smaller  numbers  whom  such  soci- 
ety calls  criminals.  This  has  all  the  personality  of 
revenge,  whether  with  piission,  or  without ;  whereas, 
•he  ibstract  justice,  with  its  moral  ground,  and  ita 
dft  of  intrinsic  desert,  alone  eseajies  the  charge. 
Intimately  connected  with  this  is  the  question  re- 
sjiecting  the  true  idea  and  sanction  of  human  gov- 

♦  [Plato,  ill  the  CratyluM,  fanciftllly  coniie<jtp  it  with 
ilpu,  «Ipo/jtcu  =  ^nifu,  to  tpeak,  and  civca  it  the  idea  of  mtBien- 
ftr  (Hennesl,  or  inUrpretation, — T.  L.] 


ernment, — whether  it  truly  has  a  moral  ground,  o: 
whether  it  is  nothing  higher  than  human  wills,  and 
human  convenience,  by  whatever  low  and  ever  falUng 
standard  it  may  be  estimated.  If  the  murderer  i^ 
punished  with  death  simply  because  he  deserves  it, 
because  God  has  commanded  it,  and  the  magistrate 
and  the  executioner  are  but  carrying  out  that  com- 
mand, then  all  the  opposite  reasoning  adverted  to 
falls  immediately  to  the  ground.  It  has  neither 
force  nor  relevancy. 

The  same,  too,  may  be  said  in  respect  to  much 
of  the  reasoning  in  favor  of  capital  punishment,  so 
far  as  it  is  grounded  on  mere  expediency,  and  is  not 
used  as  a  collateral  aid  to  that  higher  principle  by 
which  alone  even  a  true  expediency  can  be  sustained. 
Should  it  even  be  conceded  that  this  higher  princi- 
ple is,  in  itself,  and  for  its  own  sake,  above  the  range 
of  human  government,  still  must  it  be  acknowledged 
in  jurisprudence  ns  something  necessary  to  hold  up 
that  lower  department  of  power  and  motive  which  is 
universally  admitted  to  fill  within  it.  Reformation 
and  prevention  will  never  be  eft'ected  under  a  judi- 
cial system  which  studiously,  and  even  hostilely  (for 
there  can  be  no  neutrality  here)  shuts  out  all  moral 
ideas.  There  may  be  a  seeming  reform  in  such 
case ;  but  it  has  no  ground  in  the  conscience,  be- 
cause it  is  accompanied  by  no  conviction  of  desert, 
to  which  such  influences  must  be  wholly  alien.  The  • 
d'terring  power,  on  the  other  hand,  must  constantly 
lose  its  vigor,  as  the  terror  of  the  invisible  justice 
fades  away  in  the  ignoring  of  the  law,  and  there  takes 
its  place  in  the  community  that  idea  of  punishment 
which  is  but  the  warring  of  opposite  conveniences, 
and  the  colhsion  of  stronger  with  weaker  human  wills. 

Men  are  not  merely  permitted  to  take  the  lite  of 
the  murderer,  if  the  good  of  society  require  it,  but 
they  are  commanded  to  do  so  unconditionally.  In 
no  other  way  can  the  comnmnity  itself  escape  the 
awful  responsibility.  Blood  rests  upon  it.  Impunity 
makes  the  whole  land  guilty.  A  voice  cries  to  hea- 
ven. Murder  unavenged  is  a  pollution.  Numb.  xxxv. 
33;  Ps.  cvi.  38;  Mic.  iv.  11.  Such  is  the  strong 
language  of  the  Scripture  as  we  find  it  in  Genesis,  in 
the  statute  of  the  Pentateuch — which  is  only  a  par- 
ticular application  of  the  general  law— and  in  the 
Prophets.  Such,  too,  is  the  expression  of  all  anti- 
quity— so  strong  and  clear  that  we  can  only  regard 
it  as  an  echo  of  this  still  more  ancient  voice — the 
Tpiyfpaiv  wi'Soi,  as  .(Eschylus  styles  it  in  a  passage 
before  referred  to,  Note,  p.  257.  The  Greek  dra- 
matic poetry,  like  the  Scriptures,  presents  it  as  the 
crime  inexpiable,  for  which  no  lesser  satisfaction  was 
to  be  received :  "  Moreover  ye  shall  take  no  satisfac- 
tion for  the  life  of  the  murderer,  who  is  guilty  of 
death."    Numb.  xxxv.  31. 

Ta  iTo-vra  yap  Tic  efcxe'aj  av9'  ac/iaTos 

I.nvish  M  wealth  for  blood,  for  one  man's  blood-- 
*Ti8  all  in  vain.  JEsca.,  Choifplt.  518 

And  this  gives  the  answer  to  another  false  ai^u 
ment :  It  was  only  a  law  for  the  Jews,  it  is  said 
The  first  refutation  is  found  in  this  passage,  which  in 
certainly  universal,  if  anything  can  be  called  such. 
It  was  just  after  that  miist  fearful  judgment  which 
had  been  brought  upon  the  earth  by  lust  and  mur 
dor.  It  is  not  a  prediction,  but  a  solemn  statute 
made  for  all,  and  to  all,  who  then  constituted  the 
human  race.  It  lias  the  strongest  aspect  of  univer- 
sality. The  reason  for  it,  namely,  the  as-.niling  th< 
image  of  God,  not  only  embraces  all  earth. y  liuiiiiiu 


CHAP.  VUI.   20— nC   1-17. 


3:« 


Ity.  but  carries  uji  into  the  spiritual  and  supernatural 
woild.  The  particular  law  afterwards  made  for  the 
Jews  refers  back  to  this  universality  in  that  repeated 
declaration  which  makes  it  to  differ  from  all  other 
Jewish  laws  that  do  not  contain  it ;  "  Tliis  shall  be  a 
statute  to  you  in  all  your  jjlaces,  in  all  generations." 
The  language  is  universal,  the  reason  is  universal, 
the  consequences  of  impunity  are  universal. 

Such,  too,  was  the  sentiment  of  all  antiquity,  a 
thing  we  are  not  to  despise  in  endeavoring  to  ascer- 
tain what  is  fundamental  in  the  ideas  of  ethics  and 
jurisprudence.  The  law  for  the  capital  punishment 
of  homicide  was  everywhere.  The  very  superstitions 
connected  with  it,  as  shown  in  tlie  expiatorv  cere- 
motnes,  are  evidence  of  the  deep  sense  of  the  human 
mind,  that  this  crime,  above  all  others,  must  have  its 
adequate  atonement ;  and  that  this  could  only  be, 
life  for  life,  blood  for  blood — 

tfiovot  t^OfOlf;  aiToOfxci'Ot. 

Even  in  the  case  of  accidental  homicide,  an  expia- 
tory cleansing  was  demanded.  These  ideas  appear 
sometimes  in  harsh  and  revolting  forms.  The  lan- 
guage is  occasionally  terriGc,  especially  as  it  appears 
in  the  ancient  tragedy;  but  all  this  only  shows  the 
strength  and  universality  of  the  feeling,  together 
with  the  innate  sense  of  justice  on  which  it  was 
grounded.  ,\ri:;totIe  reckons  the  punishment  of 
murder  by  death  among  the  v6iitua  fi7pairTa,  the 
universal  "  unwritten  laws,"  as  they  are  styled  by 
Sophocles  in  the  Antigone,  454,  although,  in  the  lat- 
ter passage,  the  reference  is  to  the  rights  of  burial, 
and  the  sacredness  of  the  human  body — ideas  closely 
connected  with  the  primitive  law  against  murder  as 
a  violation  of  the  divine  image  in  humanity.  All  of 
this  class  of  ordinances  are  spoken  of  as  very  an- 
cient. No  man  knew  from  whence  they  came,  nor 
when  they  had  their  origin. 

ov  yap  Ti  vvv  ye  ieaj(0e's,  aAA'  aei  ttot€ 
^1}  TouTa,  KOuSei?  ol5ev  e(  orov  'ipairq. 

Not  now,  nor  yesterday,  but  evermore 
Live  these;  no  memoi^'  tracks  tlieir  birth. 

To  the  same  effect  does  the  philosopher  quote  the 

lines  of  Empedocles,  irepi  tov  flh  Kr^ivnv  -rh  eu^i/v,  ov, 

"on  the  crime  of  taking  life,"  or  slayinir  that  which 
has  soul  in  it, — very  much  in  the  language  of  the 
Hebrew  phrase  -Si  3^W .  Xumb.  xxxi.  19.  .For 
this,  he  say.s — namely,  the  punishment  of  homicide 
by  death — is  not  the  law  in  one  place,  and  not  in 
another, 

aXXa  To  fiev  ITaVTtov   v6i±tfiov. 

See  Aristotle's  Rhetorka,  Hb.  i.  eh.  xiii.  Gonip.  also 
Sophocles:  Ajaz,  1343,  and  the  Oidipus  Tnrnn.  867. 
The  "  blood  revenge,"  or  rather,  '•  the  blood 
Vengeance,"  as  it  should  be  called.  Die  Blutrache, 
nas  an  odious  sound,  because  pains  have  been  taken 
to  connect  with  it  odious  associations,  but  it  is  only 
a  mode  of  denoting  this  strong  innate  idea  of  justice 
demanding  retribution  in  language  corresponding  to 
the  horror  of  the  crime, — the  enormity  of  which, 
nccording  to  the  Scripture,  is  not  simply  that  it  is 
productive  of  inconvenience — pain  and  deprivation 
t,o  the  individual  and  loss  to  society — but  that  it  is 
aseailn.g  the  image  of  God,  the  distinguishing  essence 
of  humanity.  So  that  it  seems  to  justify  the  Rab- 
bins in  what  might  otherwise  appear  an  extravagant 
saying,  namely,  that  "  he  who  slays  one  man  inten- 
tionally is  as  though  he  had  slain  all  men."  He  has 
tssailed  humanity ;  as  far  as  lies  in  his  power,  he  has 


aimed  at  the  destruction  of  the  human  race.  Thl 
same  thought,  Koran,  v.  3.5. 

The  crime  of  murder  must  be  punished,  the  Und 
must  be  cleansed ;  and  so  before  organized  human 
government  had,  or  could  have  had  existence,  to  a 
sufficient  extent  for  prompt  and  methodical  judicial 
processes,  it  was  not  merely  permitted,  but  enjoined 
upon,  those  nearest  the  tran.saction,  to  execute  the 
divine  sentence.  Those  who  were  disobedient  to  this 
command  were  themselves  stained  with  blood,  ot 
as  long  as  it  was  unexecuted.  Hence  the  phrase 
-■nn  bsi;,  which  becomes  the  general  name  for 
the  pnrsuer  or  prosecutor ;  whence  it  has  passed 
into  the  law  language  of  almost  all  criminal  codes. 
He  is  also  called  the  Redeemer  or  rexcuer.  In  thia 
sense  it  is  transferred  to  the  Great  Redeemer,  our 
next  of  kin,  the  avenger  of  the  spiritual  murder  of 
our  race,  as  against  the  great  demonic  homicide  wh, 
is  called  av^ounroHrnvos  air*  ap^iis — "a  manslaye* 
from  the  beginning,"  John  viii.  44  ;  compare  alsC 
Job  xix.  25.  From  the  ciiminal  side  of  justice,  w« 
may  say,  this  term,  by  a  very  natural  transition  of 
ideas,  is  carried  to  the  civil,  and  so  the  Goel,  or 
Redeemer,  is  also  the  next  of  kin  who  buys  back  the 
lost  inheritance. 

Sometimes  tlie  objection  to  capital  punisliment 
assumes  a  pious  tone,  and  quotes  the  Scriptural 
declaration :  "  Vengeance  is  mine."  See,  however, 
the  true  interpretation  of  this  phrase,  as  given  by 
the  Apostle  himself,  Rom.  xii.  19,  and  in  what  imme- 
diately follows  in  ch.  xiii.,  about  the  magistracy  as 
ordained  of  God.  It  is  God's  justice,  not  merely 
delegated  to,  hut  imposed  upon,  human  society,  thus 
making  it  the  very  antithesis  of  that  revenr/e  with 
which  it  is  so  sophistioally  confounded.  The  odioui 
term,  it  may  be  repeated,  is  far  more  applicable  to 
that  doctrine  of  expediency  which,  in  discarding  the 
idea  of  desert,  has  nothing  deeper  or  firmer  to  build 
upon  than  the  shifting  notions  of  human  conven- 
ience, and  the  antagonism  of  human  wills.  There  is 
undoubtedly  given  to  men  great  freedom  in  determ- 
ining the  details  of  jurisprudence,  and  in  fixing  the 
gradations  of  punishment.  Here,  to  a  certain  ex- 
tent, expediency  may  come  in  as  a  modifying  influ- 
ence, harmonizing  with  the  higher  moral  principle 
which  cannot  be  kept  out  of  law  without  destroying 
all  its  healthy,  conserving  power.  But  some  things 
are  fundamental;  and  they  caimot  be  changed  with- 
out weakening  all  the  sanctions  of  human  govern- 
ment. Among  these  is  the  punishment  due  to  the 
crime  of  blood-shedding,  (rod  has  fixed  it.  The 
State,  indeed,  may  disobey;  it  may  contenm  other 
social  ordinances  having  a  like  divine  institution  ; 
but  in  so  doing  it  discards  its  own  highest  idea,  and 
rejects  the  only  foundation  on  which  it  can  perma- 
nently rest.  It  builds  alone  on  human  wills,  and 
that  is  building  on  the  sand. 

The  reason  here  given ;  "  for  in  the  image  of  God 
made  he  man,"  seems  to  have  an  intensity  of  mean- 
ing which  forbids  its  being  confined  to  the  spiritual 
or  immaterial.  It  penetrates  even  the  corporeal  or 
organic  nature,  as  Lange  appears  to  intimate.  There 
is  a  sense  in  which  it  may  he  said  to  inhere  even  in 
the  body,  and,  through  it,  to  be  directly  assailable. 
The  human  body  itself  is  holy,  as  the  residence  of 
the  Spirit,  as  the  temple  in  which  this  divine  image 
is  enshrined,  and  through  which  it  is  reflected.  Com- 
pare the  vahs  @iov,  1  Cor.  iii.  16.  Something  like 
this  seems  to  be  implied  in  the  strange  expres' 
sion  TE:  ;"'n.  as  it  occurs.  Numb.  xxxi.   19,  and 


SM 


GENESIS,  OR  THE  FIRST   BOOE   OF   MOSES. 


which  is  identical  with  the  ancient  Arabian  phrase 
.  iffi  q  i'  JkXJ' ,  as  found  in  the  Koran.  See  Surat. 
T.  35,  (j**ij    -AJLJ    (j*»iJ    JjCi'   |j-« ,  "  he  who 

slays  a  soul  except  for  a  soul,"  that  is,  unless  in 
retribution  for  a  soul.  This  is  the  literal  sense, 
Btrange  as  it  may  sound ;  but  -b:  may  be  taken 
here  in  the  general  sense  of  person,  as  \tiv\Ti  is  used 
in  several  passages  of  the  New  Testament — the  soul 
put  for  the  whole  personality.  Or  there  may  he  the 
ellipsis  of  some  such  word  as  ^^5*1  ^^^  tabernacle 
of  the  soul,  an  assault  upon  which  is  an  assault  upon 
the  soul  itself;  and  this  may  also  be  the  explanation 
of  the  Hebrew  phrase  CE3  nss,  he  who  smiteth  a 
Boul.  Compare  Gen.  xxxvii.  21,  CBS  133;  N'. 
"  let  us  not  smite  him  (Joseph)  the  soul."  But  in  a 
etill  closer  sense  the  body  may  be  called  the  image 
of  the  soul,  the  reflection  of  the  soul,  even  as  the 
eonl  is  the  image,  or  in  the  image  of  God.  And 
this  furnishes  good  ground  for  such  transfer  of  the 
Bense,  even  to  that  which  is  most  outward  in  the 
human  constitution.  We  may  trace  the  shadow  of 
the  idea  as  surviving  even  in  the  Greek  poetry, 
where  the  human  body  is  styled  (iyaXna  demv  See 
Euripides:  "Suppliants,"  616,  where  it  is  applied 
to  the  decomposed  and  mouldering  remains  of  the 
Argive  warrior  when  carried  to  tlie  funeral-pyre : 

TO  trov  ayoAfio  iroAeos  eKKO^i^Ofiat 
Trpos  irvpav  ii^pmSev. 

To  the  funeral-pyre  thine  image  bear  I  forth 
Marred  a.s  it  is. 

It  is  spoken  of  as  something  sacred  to  the  patron 
deity  of  the  Argive  state,  like  a  statue  or  a  shrine. 
See  also  Plato:  Phcedrm,  251  A.  The  expression 
tE!  3*n  may  also  have  some  connection  with  the 
old  idea  of  the  blood  as  the  seat  of  the  soul,  regard- 
ed MS  rciircsenting  it,  and  thus  indirectly  bearing  the 
image  of  God.  In  any  view,  there  is  implied  .some- 
thing holy  in  humanity,  and  even  in  the  human 
body — something  in  it  transcending  matter  or  mate- 
rial organization,  and  which  is  not  thus  inherent  in 
any  other  oiganic  life,  or  corporeal  structure. 

But  the  murderer,  too,  it  may  be  said,  is  made 
in  the  image  of  God,  and  therefore  should  he  be 
spared.  The  answer  to  this  is  simply  the  citation  of 
the  divine  command.  His  life  is  expressly  demanded. 
He  Ls  ="!r!,  ii-adeMi,  one  devoted.  See  1  Kings  xx. 
42  ;  "  Because  thou  hast  sent  away  ""Sin  IT'S ,  the 
man  of  my  doom  (or  of  my  dooming),  therefore  shall 
thy  soul  be  in  place  of  bis  soul,"  rcBJ  rnn  "t'E: 
Sec  also  ^■2in  z.~ ,  "  the  people  of  my  doom,"  Is. 
Iixiv.  5.  The  judicial  execution  of  the  nmrderer  is 
truly  a  sacrifce,  an  rxpiation,  whatever  may  lie  ob- 
jected to  such  an  idea  by  a  fake  liiimanitarianism 
wliich  seems  to  have  no  thought  how  it  is  bilittling 
humanity  in  its  utter  ignoring  of  anything  above  man, 
or  of  any  relation  between  tlie  human  and  the  eternal 
Justice. 

Harsh  as  they  may  seem,  we  need  these  ideas  to 
give  the  necessary  strength  to  our  relaxing  judicial 
morality,  and  a  more  healthy  tone  to  the  individual 
»nd  social  conscience.  The  age  is  fast  going  into 
the  other  cxircinc,  and  crime,  especially  the  crime 
of  blood-shediiing,  is  incieaning  in  the  ratio  of  our 
spurious  tenderness.  The  harshness  is  now  exhibit- 
infj  its  other  and  more  hypocritical  jihase.     TlioBe 


who  speak  with  contempt  of  the  divine  law,  ue  con^ 
stantly  railing  at  society  as  itself  the  criminal  in  tht 
punishment  of  crime,  and  as  especially  malignant 
and  revengeful  in  discharging  the  divinely  imposed 
duty  of  executing  justice  upon  the  murderer. — T.  L.] 


HOMTLETICAL  AND  PRACTICAL. 

See  the  Doctrinal  and  Ethical.  Ch.  viii.  20  wouI4 
present  a  good  text  for  a  thanksgiving  sermon.  In 
connection  with  ver,  21,  it  would  be  snitalile  for  an 
exposition  of  thankfulness.  Ver.  21  would  be  adapt 
ed  to  a  sermon  on  hum.in  sinfulness  in  the  light  of 
the  divine  compassion.  How  God's  speaking  in  his 
heart  re-echoes  in  the  innermost  heart  of  the  bfr 
liever.  Ver.  22  would  be  suitable  (or  a  representa- 
tion of  the  connection  between  the  kingdom  of  grace, 
and  the  kingdom  of  nature  with  its  laws.  Ch.  ix.  1. 
A  marriage-blessiug  at  the  celebration  of  a  wedding 
Vers.  2  and  3,  The  worth  and  sacredness  of  the 
creatureiy  life  (sparing  of  the  animal,  consecration 
of  all  enjoyment).  Ver.  6,  The  holy  estimation  ot 
human  life.  The  chief  point  of  view  in  the  whole 
Section  is  the  covenant  of  God  with  Noah  as  the  type 
of  all  covenants  that  follow  ;  since  they  all  rest  upon 
the  personal  relation  of  God  to  man  ;  all  are  of  God's 
free  institution;  all,  moreover,  as  ethicully  persona' 
alliances  (after  the  manner  of  a  contract),  are  an  iti- 
terchange  of  divine  promises  and  human  vows,  of 
divine  claims  and  human  faith;  all  are  saciamentally 
sealed.  How  God  bitids  himself  in  his  sacramental 
signs,  and  in  them  truly  remembers  the  man  who  re- 
membeis  him.  How  the  divine  eye  of  grace  and  the 
human  eye  of  faith  meet  each  other  in  the  sacra- 
ment. The  rainbow,  the  extraordinary  phenomenon 
of  heaven,  and,  on  that  account,  an  image  of  the 
divine  kindness,  compassion,  and  friendship.  The 
light  of  the  heaveidy  sun  in  the  colors  of  the  earthly 
rainl.iow. 

.Starke:  Ch.  viii.  2il.  The  building  of  the  altar; 
probably  upon  the  mountains  of  .\raiat.  Noah  val- 
ued thankfuluess  before  all  earthly  business.  It  is 
not  said  through  what  means  God  made  known  to 
Noah  his  acceptance  of  the  offering.  We  may  cou- 
jeciuie  that  the  offering  was  set  on  fire  by  fire  from 
heaven  (but  tlie  expression  of  satisfaction  here  fol- 
lows the  burningof  the  ottering). — Ver.  21,  concern- 
ing the  abuse  of  these  words  in  the  exculpation  of  sin 
(in  many  ways  does  the  element  of  mildness  in  them 
become  misapprehended). — Ch.  ix.  1,  Because  before 
the  flood  God  was  provoked  at  the  sin  of  unchastity, 
it  becomes  necessary,  in  consideration  of  the  fearful 
display  of  wrath,  to  show  that  he  is  not  hostile  to  the 
lawful  connection  of  man  and  wonian,  nor  docs  he 
condemn,  but  rather  designs  through  it  the  multipli- 
cation  of  the  human  race.  Therefore,  in  this  text 
is  the  marriage-state  praised  and  celebratetl,  since 
thereout  flows  not  only  the  order  of  the  family  and 
the  world,  but  also  the  existence  of  the  church. — 
Ver.  S,  Just  as  every  herli  does  not  serve  for  food, 
so  also  is  not  everything  thereto  serviceable  that,  by 
means  of  life,  moves  upon  the  earth. — Ver.  -1,  The 
aim  of  the  prohibition  is  mainly  that  the  way  of  cru- 
elty may  he  barred  to  men. — Ver.  (>,  The  magistracy 
is  God's  ordinance,  and  derives  the  swo'd  from  no 
other  authority  (Rom.  xiii.  14).  Starke  prefers  the 
view  that  the  rainbow  had  existed  before  the  flood, 
as  in  like  manner  he  supposes,  that  before  the  flooif 
men  might  eat  of  flesh. — Ver.  15,  I.UTHKii:  When 
the  Scripture  saya  "  God  remembers,"  it  mearif  Oia* 


CHAP.   rX.    16-29. 


335 


me  foe!  and  are  conscious  that  he  remembers  it, 
aamely,  when  he  outwardly  presents  himself  ii'  such 
a  manner,  that  we,  thereby,  talce  notice  that  he 
thinks  thereon.  Therefore  it  all  comes  to  this :  as  I 
present  myself  to  God,  so  does  he  present  himself  to 
me. 

Schroder  :  After  God's  curse  on  the  occasion  of 
the  fall,  we  meet  with  the  offerings  of  Cain  and  Abel ; 
again  do  offering  and  altar  connect  themselves  with 
the  judicial  curse  of  the  flood. — "  The  Lord  smelled 
a  sweet  savor,"  in  the  Hebrew,  a  savor  of  rest  (rest- 
ing, or  satisfaction) ;  ("  it  denotes  that  God  rests 
from  his  wrath  and  has  become  propitiated."  Luther). 
Therefore  is  it  a  savor  of  satisfaction — a  chosen  ex- 
pression that  becomes  fixed  in  its  application  to  the 
burnt-offering. — "  Jehovah  spake  to  his  heart,"  that 
is,  be  resolved  with  himself.  In  the  creation  of  man, 
oh.  i.  26 ;  ii.  18,  and  also  in  his   destruction,   there 


precedes  a  formal  decree  of  God ;  and  no  less  doeJ 
the  divine  counsel  precede  the  covenant  for  man'f 
preservation.  Prayer  was  always  connected  with  th« 
sacrifice ;  in  fact,  every  offering  was  nothing  eisa 
than  an  embodied  prayer. —  While  the  earth  remain- 
etk.  There  is,  therefore,  even  to  the  earth  in  it« 
present  state,  a  limit  indicated  (2  Pet.  Ui.  6,  7,  10; 
Isaiah  Ixvi. ;  Rev.  xx.  11  ;  xxi.  1). — Ch.  ix.  1,  Thf 
Noachian  covenant  is  a  covenant  of  Elohim,  a  cove 
naut  with  the  universal  nature.  Luther  finds  in  our 
Section  the  inauguration  of  an  order  of  instruction, 
of  economy,  and  of  defence  (Noah's  offering,  the 
blessing  of  the  family,  inauguration  of  the  magis- 
tracy).— Ver.  1,  God  does  not  love  death,  but  life. 
The  covenaut  is  re-established,  for  as  made  with 
Adam  it  had  failed.  According  to  Calvin  the  rain- 
bow had  existed  before,  but  was  here  again  conse- 
crated as  a  sign  and  a  pledge. 


SECOND    SECTION. 

21k*  Revelation  of  Sin  and  of  Piety  in   Noah's  Family — Tfie  Curse  and  the  Blasinff  of  Noaa — 

The  twofold  Blessing,  and  the  Blessing  in  the  Curse  itself. 


Chapter   IX.  18-29. 


18  And  the    sons  of  Noah  that  went  forth   of  the  ark  were  Shera,   and   Ham,   and 

19  Japheth ;   and  Ham  is  the  father  of  Canaan.     These  are  the  three  sons  of  Noah ;   and 

20  of  them  was  the  whole  earth  overspread.     And  Noah  began'  to  be  a  husbandman,  and 

21  he  planted  a  vineyard;   And  he  drank  of  the  wine,  and  was  drunken;  and  he  was  un 

22  covered  within  his  tent.     And  Ham,  the  father  of  Canaan,  saw  the  nakedness  of  hia 

23  father,  and  told  his  two  brethren  without.  And  Shem  and  Japheth  took  a  garment, 
and  laid  it  upon  both  their  shoulders,  and  went  backward,  and  covered  the  nakedness  ot 
their  father  ;  and  their  faces  were  backward,  and  they  saw  not  their  fatlier's  nakedness. 

24  And  Noah  awoke  from  his  wine  [his  sleep  of  mt«xication],  and  knew  what  his  younger  son 

25  had  done  unto  him.     And  he  said,  Cursed  be  Canaan;   a  servant  of  servants'"  shall  he 

26  be  unto  his  brethren.     And  he  said,  Blessed  be  the  Lord   God  of  Shem  [Jehovah,  God 

27  of  the  name,  or  who  preserves  the  name]  ;  and  Canaan  shall  be  his  servant.  God  shall  enlarge 
Japheth'  [one  who  spreads  abroad],  and  he  shall  dwell*  in  the  tents  of  Shem;  and  Canaan 

28  shall  be  his  servant.     And  Noah  lived   after  the   flood   three   htuidred  and   fifty  years. 

29  And  all  the  days  of  Noah  were  nine  hundred  and  fifty  years  ;  and  lie  died. 

\}  Ver.  20. —  n^TXil  ^^X  Flj  3 n'1 ,  rendered  "and  Noah  began  to  be  a  husbandman," — man  of  the  adamah,  ot 
man  of  flip  soif—yeuffy6^—agricola.  It  cannot  mean  that  this  was  the  first  time  he  had  practised  husbandry,  but  the 
beginning  of  it  after  tne  flood,  when  he  and  his  sons  had  descended  into  the  low  country. — T.  L.] 

[3  Ver.  25. —  C"t3~  "I^^l ,  "  a  servant  of  servants  " — a  Hebraism  to  denote  the  intensity  or  degradalion  of  Canaan's 
servitude — the  lowest  and  vilest  of  servants,  or,  as  they  are  afterwards  characterized,  **  hewers  of  wood  and  drawers  of 
vater,^'  in  distinction  from  the  ordinary  subjugation  of  a  conquered  people.  For  remarks  on  ^t3^n  133  ,  "fti's  younger 
ion,"  or  little  son,  and  its  reference  to  Canaan  alone,  see  appendcl  Note,  p.  337,  on  Noah*s  curse  and  blessings. — T.  L.l 

['  Ver.  27.— rS"b f  ST'  "shall  enlarge  Japheth."  Europe  (evpiimj),  wide-faced,  extensive,  spacious.  This  sup- 
posed residence,  as  it  mainly  was,  of  the  sons  of  Japheth,  had  this  name  very  early.  From  its  unknown  extent  it  was 
(ircbably  so  called  in  comparison  wi'  h  the  bettrr  known  parts  of  conti^ous  Asia.  The  Greeks  may  have  simply  trans* 
ated  the  earlj  tradition  of  the  prophecy  into  the  name  evptltin),  and  afterward  perverted  it,  according  to  their  usual'  course, 
by  one  of  their  absurd  fables. — T.  L.] 

(<  Ver.  27.— paj'i",  "and  he  shall  dwell,"  etc.  Who  shall  dwell?  The  Jewish  authorities,  with  few  excel toM 
■ay  it  is  God,  the  subject  of  the  verb  just  preceding,  and  this  is,  doubtless,  according  to  grammatical  regularity.  Set 
Aben  Exra,  Rashi,  and  others.  Sometimes,  to  avoid  the  seeming  anthropopathism,  they  substitute  for  God  th« 
word  i^ix,  his  light,  or  nj^ZC  (SheUnah),  deriving  it  from  this  very  verb  ■3\!:'' .  Thus,  the  Targnm  of  Onkeloa; 
b'Sn  n:3'j1Da  nri:2tl)  ■^■^C^l,  "lUs  Shektnah  [or  indwelling)  shall  abide  in  the  dwelling  Imashker.eh)  of  Shem." 
Bo  the  Arab  c.  both  of  the  Polyglott  and  of  Arabs  Erpenianus,  »m  La^CJ»I  jj  ^)y^  ^^wX-jO«  ,  "  His  Light  alikl' 
dwell  in  the  tents  of  Shem."    See  further,  appended  note,  p.  337.  on  the  blessing  of  Noah.  -T.  L.' 


»36 


GENESIS,  OR  THE   FIRST   BOOK   OF   MOSES. 


EXEGETICAI-  AND  CRITICAL. 

1.  The  Signiiicance  of  this  Jr/wrlstic  Sectio^t. 
This  second  event  in  the  life  of  Noiih  after  tlie  fiomi 
is  evidently  of  the  highest  meaning ;  as  was  the  first, 
namely,  Noah's  offering  and  God's  blessing  and  cov- 
enant. In  the  first  transaction  there  are  delineated 
the  ground-features  of  the  new  constitution  of  the 
eartli,  as  secured  by  the  covenant  of  God  with  the 
pious  Noah.  In  the  present  Section  we  learn  the  ad- 
vance of  culture,  but  we  recognize  also  the  continu- 
ance of  sin  in  the  new  hiunan  race ;  still,  along  with 
the  earlier  contrast  between  piety  and  perverseness, 
there  comes  in  now  the  new  contrast  of  a  blessed 
life  of  culture  as  compared  with  the  religious  life  of  a 
divine  cultua^  or  worship.  In  what  Noah  says  of  his 
sons,  we  read  the  ground-forms  of  the  new  state,  and 
of  the  world-historical  partition  of  mankind.  In 
Knobel's  representation  of  it,  this  higher  signifi- 
cance of  the  Section  is  wholly  effaced.  In  the 
curse  upon  Canaan  (according  to  this  view),  and  in 
his  appointment  to  servitude,  the  Jehovist  would 
give  an  explanation  of  the  fact,  that  the  Caiuianites 
were  subjugated  by  the  Hebrews,  and  that  Pha'ni- 
cian  settlers  among  the  Japhethites  *  appear  to  have 
had  a  similar  fate.  But  that  the  curre  was  pro- 
nounced upon  Canaan,  and  not  upon  Ham,  was  be- 
cause other  Hamitic  nations,  such  as  the  Egyptians, 
etc.,  were  not  in  the  same  evil  ca»e.  Still,  it  is  not 
Canaan,  but  Ham  himself,  who  is  set  forth  as  the 
shameless  author  of  the  guilt,  (?  )  because  the  writer 
would  refer  certain  shameless  usages  of  the  Hauiitie 
nations  to  their  first  ancestor.  Now,  on  the  simple 
supposition  of  the  truth  of  the  prediction,  and  of  the 
connection  between  (he  guilt  of  the  ancestor,  and  the 
corruption  of  his  descendants,  tliis  construction  must 
fiill  to  the  ground.  Knobel  cites  it  as  "an  ancient 
view,"  that  the  cursings  of  those  who  are  distinguished 
as  men  of  God,  have  power  and  effect  as  well  as  their 
blessings. 

2.  Yer.  19.  By  them  was  the  whole  earth 
overspread. — A  main  point  of  our  narration.  "  The 
second  event  in  the  life  of  Noah  after  the  flood 
shows  us  the  germs  for  tlie  future  development  of 
the  human  race  in  a  threefold  direction,  which  is 
prefigured  in  the  character  of  his  three  son.s."  To 
this  end  the  repetition  of  their  names.  The  mention 
of  Canaan  introduces  the  mention  of  the  land  in  the 
following  verse,  as  used  for  the  inhabitants  of  the 
Land;  as  in  ch.  x.  26  ;  xi.  1,  and  otlier  passages  in 
which  cities  and  lands  are  frequently  named  instead 
of  their  population."    Keil. 

3.  Vers.  2o,  21.  Noahh  Work,  Iris  ItuUlgetice 
and  hia  Error.  The  translation  :  "  and  Noah  began 
to  be  a  husb.-mdman"  is  rightly  set  aside  liy  I)elitz.sch 
and  Keil.  The  worri  for  husiiaiidman  lias  llic  arti- 
cle, and  is,  tlierefore,  in  ap|iosition  with  Noah. 
Noah,  as  husbandman,  began  to  plant  a  vineyard. 
The  agriculture  that  had  been  interrupted  by  the 
flood,  he  again  carrii.'S  on,  and  makes  it  more  com- 
plete by  means  of  the  new  culture  of  the  vine.  Ar- 
menia, where  he  landed  with  the  ark,  is  an  anciently 
known  vine-land.  "The  ten  tliou.-^and  (Xkn.,  Amiii. 
4,  4,   '.')  found   in    Armenia   old   and   well  flavored 

•  (The  Phoenifiana,  ns  distiiipii«hod  from  tho  Onnnnn- 
itM  antl  .Sidonians,  were  probably  .Slirmilejs,  as  they  Mpiike 
the  Sh'rraitic  lantrua(*e,  uml  tliuHm:ido  it  the  lanEniapn  ot  the 
whole  di-'trict,  Tbi.ic(irrOK]iondn  to  w))at  \s  Biiid  by  Herodo- 
tus an'i  Stnibo,  that  they  camo  from  the  Persian  Gulf— the 
land  of  Sbinar.  the  old  liomi^luiid T.  L.1 


wines:  even  at  this  day  the  vine  grows  there,  pro 
ducing  wine  of  great  excellence,  even  at  the  hejghl 
of  four  thousand  feet  above  the  level  of  the  se« 
(Ritter:  Geography,  x.  p.  66^).  That  the  culture 
of  the  vine  came  i'rom  Asia  is  well  known.  Th« 
Greek  myth  ascribes  it  to  Dyonysus  or  Bacchus, 
representing  it,  sometimes,  as  deiived  from  the  In- 
dians, and  again,  as  belonging  to  the  Phrygians,  who 
were  related  to  the  Armenians  (Hioo.'  Sic.  362; 
Strabo,  10)."  Knobeh  The  story  designat  is  a  hill 
on  the  northwest,  adjacent  to  the  Great  Ararat,  and 
furnishing  the  means  of  its  ascent,  as  the  region 
where  Noah  set  out  his  vine-plants.  The  village  of 
Argnri  (Agorri),  which  in  1840  was  destroyed  in  an 
eruption  of  Ararat,  stood  upon  the  place  referred 
to.  Frequent  projections  of  stones,  and  outpouring 
streams  of  lava  and  mud,  have,  in  the  course  ol 
time,  destroyed  all  the  fertile  soil  of  Ararat  (K.  Koch, 
in  "Piper's  Year  Book,"  1852,  p.  28)."  Delitzsch. 
The  wine-garden  of  Noah  is  a  mild  reflex  of  paradise 
in  the  world  of  the  fallen  human  race ;  and  this 
enjoyment,  in  its  excessively  sinful  use,  to  which 
Noah  led  the  way,  although  he  was  not  aware  of  its 
effect,  has  become  a  reflex  of  -Adam's  enjoyment  of 
the  tree  of  knowledge  ;  with  this  difference,  how. 
ever,  that  Noah  erred  m  ignorance,  and  not  in  the 
form  of  conscious  transgression.  Intoxication  by 
wine  makes  men  lax  in  respect  to  sexual  sin ;  and 
this  connection  is  gently  indicated  in  the  fiiot  that 
Noah,  as  he  lay  unguar-dcd  in  his  tent,  exposed  him- 
self contrary  to  the  law  of  modesty.  In  the  error 
of  the  father  there  reveals  itself  the  character  of  the 
sons. 

4.  Vers.  22,  23.  The  Brhavior  of  the  Som 
Ham's  conduct  was,  at  first,  a  sin  of  omission.  He 
saw  the  nakedness  (the  shame)  of  his  father,  and 
neither  turned  away  his  eyes  nor  covered  him ;  thei 
he  told  it  to  his  brethren  without,  and  this  was  his 
sin  of  commission.  His  behavior  had  the  chanictei 
not  merely  of  lustful  feeling,  but  of  utter  shameless 
ness;  whereas  the  act  of  the  two  brothers  presents  a 
beautifully  vivid  image  of  delicacy,  being  at  the  same 
time  an  act  of  modesty  and  of  piety.  Reverence, 
piety,  and  chastity,  are,  in  children,  the  three  foun- 
dations of  a  higher  life  ;  whereas  in  impiety  and  sen- 
sual associations,  a  lower  tendency  reveals  itself. 
Out  of  the  virtues  and  the  vices  of  the  family  come 
the  virtues  and  the  vices  of  nation.*,  and  of  the  world. 
At  the  same  time,  the  mariner  in  which  the  two  sons 
treat  the  case,  presents  a  charming  image  of  prudence 
and  quick  decision.  They  seize  the  first  best  robe 
that  conies  to  baud,  and  that  was  the  n^Btt." ,  sjiread 
it  out,  and  as  they  go  backward  with  averted  faces, 
lay  it  upon  the  nakedness  of  their  father. 

fi.  Vers.  24-29.  Koah's  Curse  and  Blessing. 
His  end. — And  Noah  awoke  from  his  wine ; 
that  is,  tire  intoxicalion  fVoni  wine  (see  1  Sam.  i.  14; 
XXV.  37).  — And  knew. — This  .«ecras  to  suppose  that 
his  sons  had  told  him,  which,  howei'er,  may  have 
been  occasioned  by  his  asking  aliout  the  robe  that 
covered  him.  The  whole  proceeding,  however,  must 
have  come  to  light,  and  that,  too,  to  his  t\vn\  liumih- 
ation. — His  younger  son  (liii'ially,  his  son,  the  liV 
lie,  or  lire  less;  see  cli.  v.  ;i2).— The  eH'ect  upoa 
him  of  the  account  is  au  elevated  prophitic  stale  cf 
soul,  in  which  the  language  of  the  seer  takes  the 
form  of  poetry. — Cursed  be  Canaan. — The  fact 
that  he  did  not  cur.se  the  evil-doer  himself,  but  hit 
son,  is  (\\plaincd  away,  according  to  Origen,  in  a  He- 
brew Midrash,  which  says  that  the  young  Cimaan 
had   first  seen  his  mandfathcr  in  this  condition,  aii4 


JHAP.  IX.  18-29. 


33T 


told  it  to  hia  father — clearly  an  arbitrary  exegesis. 
According  to  Havernilt  and  Keil,  all  the  sons  of 
Ham  were  included  in  the  oui-se,  but  the  curse  of 
HaiD  was  concentrated  on  Canaan.  Keil  and  Heng- 
Btenberg  find,  moreover,  a  motive  in  the  name  'iS!3 , 
which  does  not  mean,  originally,  a  low  country^  but 
the  servile.  "  Uam  gave  to  his  sou  the  name  of  obe- 
dience, a  thing  which  he  himself  did  not  practise." 
Hengstenberg  supposes  that  Canaan  was  already  fol- 
lowing his  father's  footsteps  in  impiety  and  wicked- 
ness. According  to  Hofmann  and  Delitzsch.  Canaan 
had  the  curse  imposed  upon  him  because  he  was  the 
youngest  son  of  Ham  (ch.  x.  6),  as  Ham  was  the 
youngest  son  of  Noah.  "  The  great  sorrow  of  heart 
which  Ham  had  occasioned  to  his  father  was  to  be 
punished  in  the  sufl'ering  of  a  similar  experience  from 
his  owu  youngest  son."  Rightly  does  Keil  reject 
this.  The  exposition  of  Knobel  we  have  already 
cited;  according  to  it  the  later  condition  of  the  Ca- 
naanites  was  only  antedated  in  the  prophecy  of  Noah. 
Before  all  things  must  we  hold  fast  to  this,  that  the 
language  of  Noah  is  an  actual  prophecy ;  and  not 
merely  an  expression  of  personal  feeUng.  That  the 
question  has  nothing  to  do  with  personal  feeling  is 
evident  from  the  fact,  that  Ham  was  not  personally 
cursed.  According  to  the  natural  relations,  the 
youngest  grandchildren  would  be,  in  a  special  man- 
ner, favorites  with  the  grandfather.  If  now,  not- 
withstanding this,  Noah  cursed  his  grandchild,  Ca- 
naan, it  can  only  be  explained  on  the  ground  that  in 
the  prophetic  spirit  he  saw  into  the  future,  and  that 
tne  vision  had  for  its  point  of  departure  the  then 
present  natural  state  of  Canaan.  We  may  also  say, 
that  Ham's  future  was  contained  in  the  future  of 
Cauiiau ;  the  future  of  the  remaining  Hamites  he  left 
undecided,  without  curse  and  without  blessing,  al- 
though the  want  of  ble.ssing  was  a  significant  omen. 
Had,  however,  Noah  laid  the  curse  on  Ham,  all  the 
sons  of  Ham  would  have  been  denoted  in  like  man- 
aer  with  himself;  even  as  now  it  is  commonly  as- 
sumed that  they  were,  though  without  sufficient 
ground  (see  Dklitzsch,  p.  281).  There  is  do  play 
upon  the  name  Canaan,  as  upon  the  name  Japheth 
— a  thing  which  is  to  be  noted.  But  that  in  the 
behavior  of  Canaan  Noah  had  a  point  of  depart- 
jre  for  his  prophecy,  we  may  well  assume  with 
Hengstenberg  —A  servant  of  servants ;  that  is, 
the  lowest  of  servants.  If  the  language  had  had  in 
view  already  the  later  extermination  of  the  Canaan- 
ites,  it  must  have  had  a  different  style.  The  form  of 
the  expression,  therefore,  testifies  to  the  age  of  the 
prophecy.  We  must  also  bear  in  mind,  that  the  re- 
lation of  servant  in  this  case  denotes  no  absolute 
relation  in  the  curse,  or  any  developed  slave  relation, 
any  more  than  the  relation  of  service  which  was  im- 
posed upon  Esau  in  respect  to  Jacob.  There  even 
lies  in  it  a  hidden  blessing.  The  common  natures 
must,  of  themselves,  take  a  position  of  inferiority ; 
through  subordination  to  the  nobler  character  are 
they  saved,  in  the  disciphne  and  cultivation  of  the 
Spirit. — Blessed  be  Jehovah,  God  of  Shem. — 
The  blessing  upon  Shem  has  the  form  of  a  doxology 
to  Jehovah,  whereby,  as  Luther  has  remarked,  it  is 
distinguished  as  a  most  abundant  blessing,  which 
finally  reaches  its  highest  point  in  the  promised  seed. 
"  If  Jehovah  is  the  God  of  Shem,  then  is  Shem  the 
recipient  and  the  heir  of  all  the  blessings  of  salvation 
which  God,  as  Jehovah,  procures  for  humanity."  Keil. 
— And  Canaan  shall  be  his  servant.- -The  word 
i^s  (regularly  ons)  is  taken  by  Gesenius  as  a  poeti- 
eal  expression  for  ib ;  DeUtzsch  refers  it,  as  plural 

22 


to  both  brothers — Keil  and  Knobel  to  their  descend- 
ants. The  descendants,  how^ever,  are  represented  G 
the  ancestor,  and,  therefore,  the  explanation  of  (ieoe- 
nius  gives  the  only  clear  idea. — God  shall  enlarge 
Japheth,  [or,  as  Lange  renders  it],  God  give  en- 
largement to  the  one  vrho  spreads  abroad. — 
In  the  translation  we  retain  the  play  upon  the  word, 
and  the  explanation  of  the  name  Japheth.  Keil  ex- 
plains the  word  (meaning  literally,  to  make  room,  to 
give  space  for  outspreading)  as  metaphorical.  To 
make  room  is  equivalent  to  the  bestowment  of  hap- 
piness and  prosperity.  It  must  be  observed,  how- 
ever, that  the  name  Shem,  and  the  blessing  of  Shem, 
denotes  the  highest  concentratio7i ;  whilst  in  oppoai 
tion  to  this  the  name  Japheth  and  the  blessing  ol 
Japheth,  denotes  the  highest  expansion.,  not  onlj 
geographically,  but  also  in  regard  to  the  spread  of 
civilization  through  the  earth,  and  its  conquest  both 
outwardly  and  intellectually.  This  is  the  spiritual 
mission  of  Japhethism  to  this  day — namely,  the 
mental  conquest  of  the  world.  The  culture  life  of 
Japheth,  as  humanitarian,  scientific,  stands  in  hap 
monious  contrast  with  the  cultus,  or  religionism,  of 
Shem.  Therefore,  too,  must  Japheth's  blessing  come 
from  Elohim. — And  he  shall  dwell  in  the  tents 
of  Shem. — The  words,  Ac  shall  duvll,  are  by  some 
(Onkel,  Dathe,  Baumgarten)  referred  to  Elohim. 
But  this  bad  already  been  expressed  in  the  blessmg 
of  Shem,  and  had  therefore  nothing  to  do  with  the 
blessing  of  Japhetfi.  What  is  said  relates  to  Ja- 
pheth ;  and  that,  too,  neither  in  the  sense  that  the 
Japhethites  shall  settle  among  the  Shemites,  or  that 
they  shall  conquer  them  in  their  homes  (Clericus, 
Von  Bohlen,  and  others),  but  that  Japheth's  dwell 
ing  in  the  tents  of  Shem  shall  be  in  the  end  his 
uniting  with  him  in  rehgious  communion  (Targum 
Jonathan,  Hieronymus,  Calvin,  and  others).  The  op- 
posite interpretation  (Michaehs,  Gesenius,  De  Wette, 
Knobel,  and  others),  which  explains  Shem  here  (DUJ) 
as  meaning  literaUy  name,  or  fame  (dwell  in  the  tents 
of  renown),  appears  to  have  proceeded  from  a  mis- 
apprehension of  the  prophetic  significance  of  the 
language.  To  dwell  in  the  tents  of  any  one,  Knobel 
holds,  cannot  mean  religious  communion.  That 
would  be  true,  if  the  one  referred  to  had  not  imme- 
diately before  been  denoted  as  an  observer  of  the 
true  reUgion.  That  the  Japhethites,  that  is,  the 
Greeks,  early  dwelt  in  the  tents  of  renown,  is,  in  this 
respect,  a  matter  by  itself,  which  had  already  been 
set  forth  in  Japheth's  own  blessing,  as  implied  in 
what  is  said  of  his  expansion.  As  the  brothers, 
whatever  contrast  there  might  have  been  in  their 
characters,  had  been  one  in  their  piety  towards  their 
father,  so  must  their  posterity  become  one  in  this, 
that  they  shall  finally  exchange  with  each  other  theif 
respective  blessmgs — in  other  words,  that  JaphetK 
shall  bring  into  the  tents  of  Shem  what  he  has  woo 
from  the  world,  and,  in  return  for  it,  share  in  the 
blessing  of  the  Name — the  name  Jehovah,  or  the 
true  religion. — And  Noah  lived. — In  the  Armenian 
legend,  Arnojoten,  in  the  plain  of  the  Araxes,  has 
the  name  of  his  place  of  burial.  With  the  death  of 
Noah,  the  tenth  member  of  the  Genealogical  table, 
ch.  v.,  finds  its  conclusion. 

[Note  o.v  the  Curse  of  Canaan — thk  sup- 
posed Cdrse  of  Ham — the  Blessing  of  Siiksi 
AND  Japheth.  Gen.  ix.  24.  And  Noah  awoke  from 
his  wine,  and  knew  what  his  youngest  sort  had  doiu 
unto  him.  ^p^'" ,  LXX.  Hivriifc,  became  fully  con- 
scious of  his  condition,  Comp.  1  Cor.  XV.  24.  ~Ti. 
knew,  became  seiuible  of.     It  is  not  the  wi.rd  ...iit 


aoS 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


<»ould  have  been  employed  had  he  learned  it  from 
me  inlbi-mation  of  others.  It  denotes  intelligence — 
bv  the  eye,  as  Is.  vi.  ". — by  the  touch,  Gen.  xix.  S3, 
—experience  by  any  sense,  Deut.  xi.  2, — or  by  the 
exercise  of  the'  mind  as  following  such  experience, 
Judg.  xiii.  21.  Had  done  unto  him,  ib  '^'^v  This 
\a  souiothing  more  than  an  omission  or  a  neglect. 
The  word  is  a  very  positive  one.  Something  unmis- 
takable, something  very  shameful  had  been  done 
onto  the  old  man  in  his  unconscious  state,  cither  the 
stripping  off  his  robe,  or  some  act  of  abuse  or  mock- 
ery of  such  a  nature  that  it  becomes  manifest  to  him 
immediately  on  his  recovery.  It  may  be  remarked, 
too,  that  -CS  rx  may  more  properly  be  rendered, 
indefinitely,  u  thing  which,  or  sometliing  which,  his 
youngest  son  had  done  unto  him.  But  who  was  the 
eulprit  ?  Of  this,  too,  the  patriarch  appears  to  have 
been  immediately  sensible,  or  to  have  immediately 
inferred  it  from  something  he  must  have  known  of 
the  supposed  perpetrator.  He  seems  to  have  had  no 
doubt.  Now  Ham  had  done  nothing  to  his  father. 
On  discovery  of  his  state  he  hastens  to  his  brothers, 
it  may  be  with  the  same  filial  intentions  that  they 
more  promptly  carried  out.  The  sight  appears  to 
nave  been  aceideutal  and  involuntary.  The  word  is 
e<n«1,  he  saw,  not  Ua'l ,  lie  looked  at,  spectavit, 
eSeairaTo,  gazed  at,  implying  interest,  emotion. 
There  is  in'the  account  no  intimation  of  any  of  that 
scoffing  demeanor  that  some  commentators  have  so 
gratuitously  charged  upon  him.  He  saw  and  told  his 
brothers.  At  all  events,  his  fault,  if  there  was  one, 
was  simply  an  omission,  which  seems  to  fall  alto- 
gether short  of  the  force  of  the  words  ib  nil'y ,  liad 
done  unto  him,  regarded,  too,  as  something  obvious 
or  immediately  discoverable  by  the  one  who  liad  suffer- 
ed the  indignity.  There  seems  to  be  a  careful  avoid- 
ance of  particularity.  The  language  has  an  euidie- 
mistic  look,  as  though  intimating  something  too  vile 
and  atrocious  to  be  openly  expressed.  Thus  regard- 
e<l,  everything  seems  to  point  to  some  wanton  act 
done  by  the  very  one  who  is  immediately  named  in 
the  severe  malediction  that  follows :  "  Cursed  be 
Canaan."  He  was  the  youngest  son  of  Ham,  as  he 
was  also  the  youngest  son  of  Noah  according  to  the 
well-establLshed  Shemiiic  peculiarity  by  which  all 
the  descendants  are  alike  called  sons.  Beside  the 
general  designations,  sons  of  Israel,  bsiU)"'  "iia, 
sons  of  Judah,  etc.,  see  such  particular  cases  as 
Gen.  xxix.  6,  where  Labau  is  called  the  son  of 
Nahor;  Kzra  v.  1,  where  the  prophet  Zachariah  is 
called  the  son  of  Iddo ;  whereas,  as  appears  from 
Zach.  i.  1,  ho  was  his  grandson,  "lajsn  "53  is  ren- 
dered in  our  English  version,  his  younger  son,  to 
make  it  apjilicalilu  to  Ham,  on  the  .supposition  that 
he  was  the  middle  son,  younger  than  Shcm.  But 
this  will  nrH  do.  It  would  be  a  vague  way  of  desig- 
nating him  at  any  rate,  even  if  the  language  would 
allow  it.  But  the  term  yjp  can  only  denote  the 
younger  (ndnor)  when  used  of  one  of  two,  and  stand- 
ing in  contrast  with  ^"li.  Standing  alone,  as  it 
doeii  here,  or  in  connection  with  three  or  more,  it  can 
only  be  rendered  minimus,  the  little  one  distinctively, 
the  least  or  youngest  of  all.  The  terms  arc  derived 
from  the  early  family  state  with  its  disparity  of  ap- 
pearance in  size,  thotigh  afterwards  i-etained  or  trans- 
ferred to  ex|)reHs  simply  juniority,  :is  the  Latin 
ttajor  and  minor  in  like  cases.  The  |irimitivc  asso- 
mlion,  however,  is  not  wholly  lost,  and  this  makes 
lie   ieim  such  a  favorite  to  express  the  very  young- 


est in  the  family,  who  is  regarded  as  the  little  one  lonj 
after  he  has  grown  up  to  maturity  of  age  and  size 
So  Benjamin,  even  when  hewas  twenty-three  years  Ot 
age,  was  still  IBisH,  the  little  olc.  The  term,  it  is 
true,  denotes  comparative  juniority,  yet  still  it  de- 
rives its  etymological  emphasis  from  the  fact  that  h< 
was  C^ip^  lb;; ,  TTjAuTfTos,  the  late-born,  the  child 
of  old  age,  and  so  still  thought  of  as  the  little  on» 
of  the  family.  To  the  father,  especially,  or  lo  the 
grandfather,  an  epithet  of  this  kind  retains  all  its 
force.  Such,  most  likely,  was  the  relation  between 
Noah  and  the  young  Canaan,  until  his  vile  abuse  of 
it  called  out  the  greater  severity  of  malediction 
So  David,  too,  was  specially  named  after  he  had  ar- 
rived at  robust  manhood.  The  other  sons  of  Jesse 
are  called  collectively  -''bHs ,  and  are  nained,  more- 
over, first,  second,  third,  etc.,  but  of  David  it  is  said 
"Opn  sin ,  he  was  the  little  one,  minim>is,  youngest 
of  all.  See  also  Gen.  xxix.  IS,  where,  from  a  sunila? 
association  of  ideas,  Rachel  is  called  njajsn  r^ria , 
thy  little  daughter,  though  in  that  case  there  werf 
but  two  of  them. 

Everything  points  to  Canaan  as  the  youngest 
son,  at  that  time,  of  all  the  Noachic  family.  He 
WHS  the  direct  object  of  the  curse,  which,  instead  of 
a.^eiidiiig  to  the  father,  contrary  to  everything  else 
of  the  kind  in  the  Bible,  was  so  fully  accomplished 
in  Canaan's  own  direct  descendants.  So  clear  is  this, 
that  some  of  the  best  commentators,  including  most 
of  the  Jewish,  although  still  keeping  Ham  as  the 
main  figure,  in  consequence  of  the  old  prepossession, 
reureseiit  Canaan  as  playing  an  active  part  in  the 
business.  It  is  the  current  Jewish  tt-adition,  that  he 
first  saw  the  exposure  and  told  it  U>  his  father. 
Others  ascribe  to  him  a  shameful  act  of  mutilation, 
from  whence  it  is  thought  came  the  old  fable  of 
Saturn.  "It  was  Canaan  that  did  it,"  says  Abeu 
Ezra,  "  although  the  Scripture  does  not  in  words  re- 
veal what  it  was."  Rashi  also  gives  the  story  ol 
mutilation,  ''010  :'~'2"X  IT"',  and  he  refers  to  the 
Sanhodrin  of  the  Talmud.  That  most  acute  critic, 
Scahger,  not  oidy  ascribes  the  act  to  Canaan,  whether 
it  was  a  positive  exposure  or  anything  else,  but 
acquits  Ham  of  all  positive  blame :  ■'  Quid  Cham 
fecit  patri  suo  ?  Nihil ;  taulum  fratribus  de  patrii 
pro/jro  nunciua  fuit."    ScALiG.,  Elench.,  p.  04. 

Ham  might  have  been  called  the  younger  son  in 
res|)ect  to  Shem,  as  he  was  the  elder  in  respect  to 
Japhelh,  but  this  would  neither  answer  to  lap  "3 
here,  nor  suit  the  evidently  intended  distinctiveness 
of  the  designation.  On  the  other  hand,  he  was  in 
no  sense  minimus  or  youngest,  unless  there  is  wholly 
disregarded  the  order  in  which  the  names  occur  at 
every  mention  of  the  three :  Shem,  Ham,  Japheth. 
See  (ien.  v.  32;  vi.  10;  vii.  13;  ix.  IS;  x.  1.  This 
would  make  hun  the  middle  one,  at  all  events, 
whether  Shem  or  Japheth  were  regarded  as  the  eld- 
est. The  deternunation  of  the  latter  question  would 
depend  upon  the  interpretation  of  Gen.  v.  :'.2,  and 
X.  21.  "Noah  was  five  hundred  years  old  and  begat 
Shem,  llani,  and  Japheth."  It  is  not  at  all  credible 
that  the  births  of  ihe-^e  sons  should  have  been  so 
ne:ir  together  that  they  all  took  place  tit,  or  even 
alxiiit,  the  time  when  Noah  was  five  hundred  years 
old.  It  appears  from  Gen.  .\i.  10,  that  Shem  was 
horn  about  this  time,  making  him  almiit  one  linn:iri'd 
years  olil  at  the  begiiming  of  the  year  after  the  flood 
Now,  if  we  render  Gen.  v.  32:  "Noah  was  five  hun- 
dred years  old,  and  had  begotten,"  or,  when  he  hao 


CHAP.    IX.    18-2!>. 


33S 


oegottcu,  etc.,  making  the  series  cud  at  tbat  time, 
which  is  perfectly  consistent  with  the  Hebrew  idiom, 
then  the  first-named  would  probably  have  been  the 
youngest,  as  last  begotten,  and  marking  the  date. 
If  they  were  all  born  afterwards,  the  inference  would, 
for  the  same  reason,  have  been  just  the  other  way. 
'.n  favor  of  the  first  view,  which  would  make  Japlieth 
the  elder,  there  is  the  rendering  which  our  Englir-h 
version  gives  to  Gen.  x.  21  :  Shein,  the  brotlier  of 
Japlieth  the  elder,  instead  of,  the  elder  brother  of  Ja- 
phe;h.  Some  commentators  have  favored  tliis  on  the 
ground  that  Shem  must  hiive  been  born  after  Xoah 
was  five  hundred  years  old,  because  his  own  age  is 
stated  as  being  one  hundred  years,  two  years  (C^nsii' 
or  the  second  year,  or,  as  the  dual  form  more  strongly 
implies,  between  one  and  two  years)  after  the  flood. 
But  besides  the  minute  trifling  of  such  an  interpre- 
tation, there  is  a  grammatical  difficulty  in  the  way 
which  is  insuperable.  In  the  expression  TE"  TiX^ 
Snsn ,  the  two  first  words  being  in  regimen,  the 
epithet  "5^^5^^  must  belong  to  the  whole  as  a  com- 
pound :  Japhtih'.i  brother,  the  elder ;  otherwise  it 
would  be  like  making  tlie  adjective  in  English  agree 
with  the  possessive  case.  Compare  Judges  ii.  7, 
binjn  nin''_  niJSO  bs,  every  great  work  of  the 
Lord;  1  Sam.  xvii.  28,  bnsri  THS  SS^bs,  Eliab 
his  elder  brother,  where  the  pronoun  corresponds  to 
the  noun  in  regimen,  and,  especially,  such  cases  as 
Judges  i.  13;  iii.  9,  which  are  precisely  like  this, 
logically  and  grammatically:  "itSiSP  zbo  'ns . 
Caleb\i  younger  brother,  not,  the  brother  of  Caleb 
'.he  younger.  So  far  the  sense  may  be  said  to  be 
fixed  grammatically,  but  the  fair  inference  from  the 
context,  and  the  fact  that  appears  in  it  that  there 
were  three  brothers,  would  seem  to  give  it  not  only 
a  comparative,  but  a  superlative  sense ;  the  brother 
of  Japheth,  the  elder  one, — implying  that  there  were 
two  brothers  older  than  Japheth,  and  that  Shem  was 
the  oldest  of  them.  If  we  look  at  the  whole  context 
(Ham  and  his  genealogy  having  been  just  disposed 
of),  we  shall  see  that  there  was  more  reason  for  the 
narrator's  saying  this  than  for  merely  mentioning 
that  Shem  was  older  than  Japheth.  These  consider- 
ations would  seem  to  fix  the  position  of  Ham  as  the 
middle  son;  although,  without  them,  it  n]ight  have 
been  reasonably  argued  that  Ham  himself  was  the 
oldest,  from  the  fact  that  his  descendants,  with  the 
exception  of  Canaan  (unless  we  may  reckon  the 
Phoenicians  among  then)),  so  get  the  start,  in  history 
and  civilization,  of  both  Shem  and  Japheth. 

A  very  strong  argument  against  the  hypothesis 
that  Ham  was  cursed  here  instead  of  Canaan,  arises 
from  the  want  of  allusion,  in  all  other  parts  of  the 
Scripture,  to  any  such  sweeping  malediction  as  in- 
volving all  Ham's  descendants.  The  accomplishment 
of  the  curse  upon  Canaan  is  mentioned  often,  and 
',he  frequent  allusion  to  them  as  "  hewers  of  wood 
%nd  drawers  of  water,"  is  only  an  emphatic  repetition 
«f  Noah's  words,  D^t:?.  i^V,  Mrvant  of  ■<:ervants 
— not  slare  of  slaves,  as  some  would  take  it,  but  an 
intensive  Hebrew  idiom  to  denote  the  most  complete 
Bubjugation,  such  as  the  Cauaanites  were  reduced  to 
kn  the  days  of  Joshua  and  Solomon.*     How  utterly 

•  (The  fact  that,  of  all  the  descendants  of  Ham,  Cauaan 
WBS  \  16  nearest  object  of  interest  to  the  Jews,  and  so  histor- 
ically of  most  importance  lo  thera.  {dves  the  reason  of  the 
SOBcewbat  peculiar  deeitmation.  Gen.  ix.  18,  where  a  kind 
?f  note  is  ufllsed  to  Ham's  name,  i-tating  tbat  be  was  the 
father  cf  Canaan,  or  rather  that  this  was  another  name 


Strange  would  such  language  have  sounded,  had  ii 
been  applied,  at  any  time  during  the  national  exist 
ence  of  the  Jews,  to  the  lordly  descendants  of  Cush, 
Mitzraim,  and  Nimrod  !  "  Shall  be  servant  to  tliem,'" 
"'sb ,  a  collective  term  for  the  descendants  of  Shem, 
who  had  just  been  blessed.  So  is  it  taken  by  all  thf 
Jewish  expositors,  who  regard  the  antecedent  Id 
ver.  20  as  being  Shem  alone,  no  other  being  men 
tioned  or  implied,  and  in  ver.  27,  as  being  Sliem  and 
the  (jod  of  Shem  who  should  dwell  in  his  tents.  See 
also  Gesenius,  Lehrgeb.,  p.  221.  Instead  of  having 
ever  been  servant  to  Shem,  cither  in  the  political  or 
commercial  sense,  Mitzraim  held  the  IsraeUtes  for 
centuries  in  bondage ;  Cush  (the  JSthiopians  and  the 
Lubims)  conquered  them  (see  2  Chron.  xii.  3  ;  xvi.  8) ; 
the  nation  that  Nimrod  founded  sacked  their  cities 
and  brought  their  land  under  tribute.  Instead  of 
being  servants  to  Japheth,  the  descendants  of  Ham 
were  founding  empires,  building  immense  and  popu- 
lous cities,  whilst  the  sons  of  the  younger  brother, 
with  the  exception  of  the  Mediterranean  or  Javanic 
line,  were  roaming  the  dense  wilds  of  Middle  and 
Northern  Europe,  or  the  steppes  of  Centi-al  Asia, 
ever  sinking  lower  and  lower  into  barbarism,  as  each 
wave  of  migration  was  driven  farther  on  by  those  that 
followed.  The  more  abject  race,  as  some  would  hold 
them,  were  the  pioneers  of  the  world's  civilization, 
advancing  rajjidly  in  agriculture  and  the  arts,  organ- 
izing governments  admirable  for  their  order  though 
despotic  in  form,  digging  canals  and  lakes  to  fertilize 
the  desert,  everywhere  turning  the  arid  earth  into  a 
luxuriant  garden,  whilst  the  early  Gomerites,  and 
those  who  followed  them  in  their  wilderness  march 
to  the  extreme  west  of  Europe,  were  falling  from 
iron  to  copper,  from  copper  to  stone,  from  the  im- 
plements of  Lamech,  and  of  the  ark  and  tower- 
builders,  to  the  rude  flint  axes  and  bone  knives  that 
some  have  regarded  as  remains  of  pre-adamite  men. 
1'he  Hamites  go  down  to  Egypt,  or  ascend  the 
Euphrates,  and  how  soon  uprise  the  pyramids,  the 
immense  structures  of  Thebes,  the  palaces  of  Baby- 
lon and  Nineveh,  whilst  the  other  wretched  wander- 
ers of  the  wild  woods  and  marshes  were  building 
rude  huts  on  piles,  over  lakes  and  fens,  to  protect 
themselves  fi-om  the  wild  bea.-<ts,  or  herding  in  eaves 
with  the  animals  whose  bones  are  now  found  min- 
gling with  their  own.  Such  was  their  progress  until 
there  met  them  again  that  primitive  central  light, 
which  had  been  preserved,  especially  in  the  Shemitic, 
and  had  never  gone  wholly  out  in  the  Hamitic  and 
Javanic  lines.  Even  this  Greek  or  Javanic  branch 
of  the  Japhethan  family,  though  ever  preserving  a 
position  so  much  higher  than  that  of  their  Northern 
consanguinii  (this  coming  from  their  Mediterranean 
route  furnishing  greater  facilities  of  intercourse,  and 
keeping  up  an  accessible  proximity  between  the 
different  pioneering  waves  and  the  source  whence 
they  came)  derived,  nevertheless,  their  earliest  mU- 
ure,  from  the  Egyptians  and  Phoenicians,  as,  in  still 
later  times,  they  received  their  highest  culius  from  a 
Shemitic  source.  The  wisest  among  the  Greeks  ever 
traced  their  best  thinking  to  the  East,  that  is,  to  * 

specially  given  to  him  by  the  Israelites,  as  being  best  knowr 
to  them,  or  called  to  mind  to  them,  thjongh  his  son ; 
irjp  ■'3S  S^n  any  "Ham,  that  is,  the  father  ol 
Canaan,"  or  Ham,  that  is,  *Abi-Canaan, — accor'ling  to  a 
method  of  naming  that  baa  ever  prevailed  among  the  Ara- 
bians, down  to  this  day,  .as  Abu-lJeker,  Abu!wa]id,  or,  as  in 
this  case,  Abu-Canaan,  whi.'ie  the  son  is  better  known,  oi 
an  ol'ject  of  nearer  interest  than  the  &tlier  wb"  is  thuJ 
n.amed  after  him. — T-  L.' 


34G 


GEiTESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


Shemitic  or  Hamitic  origin.  They  were  ever  kept  in 
;onDection  with  the  primitive  light  and  primitive 
spiritual  vigor,  and  this  was  the  chief  respect  in 
which  they  differed  from  our  Japhethan  ancestors  who 
were  so  early  lost  in  the  woods,  and  who  had  no 
fresh  emanations  from  this  central  life  until  long  after, 
when  it  had  been  renewed  to  more  than  its  primitive 
power  by  the  coming  of  Christ  and  Christianity. 

The  appUcation  of  this  curse  to  Ham  was  early 
made  by  commentators,  but  its  enormous  extension 
to  the  whole  continent  of  Africa  belongs  to  quite 
modern  times.  The  first,  though  having  so  little 
support  in  the  letter  of  the  Scripture,  hud  some 
plausible  ground  in  the  unfavorable  contrast  that 
Ham's  neglect,  or  carelessness,  presents  to  the  pious 
earnestness  of  his  two  brethren  ;  and  this  may  give 
the  reason  why  he  is,  personally,  neither  cursed  nor 
blessed.  It  derived  countenance,  also,  from  the  sub- 
sequent wickedness  of  the  great  Hamitic  nations, 
and  that  constant  antagonism  between  them  and 
Israel  which  appears  throughout  the  Bible.  The 
second  feeling  seems  alniost  wholly  due  to  certain 
historic  phenomena  that  have  presented  themselves 
since  tlie  discovery  of  America.  What  has  favored 
this  tendency  has  not  been  alone,  or  mainly,  the  de- 
fence of  slavery,  as  some  would  allege ;  since  men 
have  supported  it,  like  Dr.  Lange  and  others,  who 
abhorred  the  idea  of  human  bondage  in  all  its  forms. 
It  has  been,  rather,  the  desire  to  give  a  worldly, 
political  importance  to  the  Scriptural  predictions, 
especially  the  early  ones,  thus  magnifying  the  Scrip- 
tures, as  they  suppose,  and  furnishing  remarkable 
evidences  of  the  truth  of  revelation.  Very  modern 
changes  in  the  relative  position  of  continents  are 
seized  upon  for  this  purpose,  to  the  ignoring  or  ob- 
scuring the  true  dignity  of  the  Divine  Word.  It  is 
safest  to  regard  prophecy  as  ever  being  in  the  direct 
line  of  the  church,  and  to  judge  of  the  relative  im- 
portance of  woild-historical  changes  solely  by  this 
standard.  Except  as  standing  in  visible  relation  to 
the  chosen  people,  the  chosen  church,  or  to  that 
extraordinary  divine  doing  in  the  world  which  is 
styled  revelation,  the  greatest  earthly  revolutions 
have  no  more  super-earthly  value  th;m  have  to  us 
the  dissensions  of"  African  chiefs,  or  the  wars  of  the 
Heptarchy.  To  the  divine  eye,  or  to  the  mind  that 
guided  the  Biblical  inspiration,  human  politics, 
whether  of  moniirchies  or  republics,  and  all  human 
I)oliiicai  changes,  in  themselves  considered^  or  out  of 
this  visible  relation,  must  be  very  iiisignific.-mt  things. 
Judged  by  such  a  rule,  Trojan  wars,  Peloponnesian 
wars,  or  the  wars  of  Bonaparte,  fall  in  importance 
below  the  wars  of  Canaan,  or  Hiram's  sending  cedar- 
rafts  to  Joppa  to  aid  Solomon  in  the  construction  of 
the  temple. 

It  is  this  feeling  which  has  also  affected  the  in- 
terpretation ol  Noah's  blessing  of  Shem  and  Japheth, 
Oen.ix.  20,  27,  especially  the  words  Ctr  ■'bnsta  "i^Viy^. 
and  he  sfuill  dwell  in  the  tents  of  Shem.  It  is  some- 
what remarkable  that  the  Jewish  authorities  should 
have  given  what  seems  the  more  spiritual,  and  even 
evangelical,  interpretation  here,  whilst  so  many  Chris- 
tian commentators  have  been  fond  of  what  may  be 
called  the  political  or  secular  aspect  of  the  pro[)h- 
ecy,  referring  it,  as  many  of  them  do,  to  the  mere 
predoiiiinanci^  of  European  power  and  culture  among 
the  Asiatic  nations  in  these  latter  days.  To  support 
»hi«  there  is  carelessly  assumed  an  ethnological  view 
untenable  in  the  wide  extent  given  to  it.  Kurojie  is 
Japheth,  Shem  Asia.  Ham  Africa.    At  all  events,  the 


prophecy  is  supposed  to  set  forth  three  types,  em- 
bracing aU  mankind.  It  is  thought  to  be  greatly  tt 
the  honor  of  Scripture  that  it  should  display  such  i 
philosophy  of  history  bearing  upon  the  remote,  lattei 
ages,  as  though  this  were  a  greater  thing  than  that 
fixed  spirituality  of  view  which  is  the  same  for  ali 
ages,  and  for  less  or  greater  territory  in  space.  It 
is  easy  to  find  events  which  are  regarded  as  supposed 
fulfilments.  The  English  m  India,  the  French  in 
Tonquin,  Opium  wars  in  China.  Russia  forcing  its 
way  into  Central  Asia  ;  it  is  all  Japheth  dwelling  in 
the  tents  of  Shem;  it  is  the  fulfilling  of  the  Scrip 
tures.  There  is  a  bad  moral  influence  in  this.  An 
interest  in  the  prediction,  or  in  its  supposed  interpre- 
tation, bhnds  the  moral  sense  to  the  enormity  of 
some  of  the  acts  by  which  it  is  thought  to  be  veri- 
fied. Much  of  it,  moreover,  is  false  ethnology.  Thq 
British  subjugation  of  tlie  Hindoos,  instead  of  being 
Japheth  dwelling  in  the  tents  of  Shem,  is  nothing 
more  than  Japheth  dwelling  in  the  tents  of  Japheth. 
This  pohtical  mode  of  interpretation  has  affected 
other  prophecies  of  the  Bible,  and  there  is  reason  to 
believe  that  it  has  been  especially  blinding  in  the 
study  of  the  Apocalypse.  It  proceeds,  often,  upon 
the  idea  that  events  which  seem  very  Lirge  to  us, 
greatly  magnified  as  they  are  by  nearness  or  othei 
perspective  influences,  must  have  the  same  relative 
rank  in  the  divine  estimation.  Now,  the  Scriptures 
teach  us,  that  it  is  ofttimes  directly  the  reverse  ;  see 
Luke  xvi.  16,  what  is  said  about  "  things  highest  in 
the  sight  of  men,"  rh  iv  ai^^pwivon  viit-rjAov.  Great 
as  they  may  seem  to  us,  they  may  have  compara- 
tively little  bearing  upon  that  which  is  the  special  ob- 
ject of  the  divine  care  in  human  history;  whilst  their 
over-estimate  favors  the  false  idea,  that  the  church 
is  lor  the  world,  and  not  the  world  for  the  church. 
They  may  even  have  much  less  to  do,  than  is  gener- 
ally imagined,  with  the  highest  secular  progress  of 
mankind.  One  political  eruption  may  be  the  mere  fill- 
ing up  of  a  vacuum  produced  by  another,  leaving 
unaffected  the  general  historical  evenness,  or  making 
even  less  deflection  from  the  general  course  of  things 
than  other  events  of  seemingly  much  less  show  and 
magnitude. 

Now,  in  distiuction  from  the  political,  there  ia 
what  may  be  called  the  spiritual  interpretation  of 
this  very  ancient  prophecy,  as  given  by  some  of  the 
best  Christian  commentators  (see  the  references  to 
them  in  Pole's  "  Syno])sis,"  and  the  Philologica 
Sacra  of  Glassios,  p.  1998),  and  held,  with  few  ex- 
ceptions, by  the  Jewish  authorities.  The  Targum 
of  Onkelos  interprets  the  Hebrew  by  making  a^f136t 
the  subject  of  '|3'JJ7i  and  renders  it  paraphrastically, 
Ctn  nJS'rBa  nnSDir  "''::I1J:'1,  His  Shekinah  shall 
dwell  in  the  dwelling  of  Shem  (or  of  the  Name). 
Maimonides,  Rashi,  and  Aben  Ezra,  all  follow  this, 
though  they  also  allude  to  a  secondary  sense:  that 
Japheth  should  learn  in  the  schools  of  Shem,  which 
is  also  expressed  in  the  Targum  of  Jonathan.  This, 
however,  is  founded  on  the  former  idea  of  the  divine 
indwelling  light,  in  the  blessing  of  which  all  nations 
are  ultimately  to  share.  So  the  Judaico-Arabio 
translation  of  Arabs  Erpenianus:  His  Light  shall 
dwell  in  the  tents  of  Shem ;  the  wordii  light  and 
Shekinah  being  interposed  to  avoid  llic  seeming 
iintliri)pomor|ihism.  The  rendering,  the  Shekinah, 
is  suggested  to  them,  moreover,  by  the  etymologic* 
connection  between  "3U!  (Shakan),  the  verb  here  foi 
dwelling,  and  njipsj,  the  Shekinah;  as  though  suni 


Cl/AP.    IX.    18-!i». 


3li 


language  as  we  have  Deut.  xii.  U,  WS  iou:  "SC'? . 
and  Ps  Ixxxv.  10,  13S-lNa  T!:3  V2tt:b ,  came  di- 
rectly from  this  possage.  Some  Cliristian  commen- 
.ators  carry  this  still  farther,  recognizing  tlie  same 
etymology  in  the  Greek  euK-hfuirf  (root,  s  K  n)  ol 
John  i.  14.  Rurelv  the  fact  has  been  so.  <iod  has 
tpecially  dwelt  in  the  tents  of  Shem  ;  "  He  hath  put 
his  glory  there."  The  Shemite  family  alone  pre- 
served the  pure  monotheism  a-i  against  the  Eastern 
pantheism  and  the  Western  polytheism  lying  on  each 
aide  of  it.  Even  tlie  Arabians  and  the  Syrians  kept 
the  holy  A'amf.  A  chosen  branch  had  the  Shekinah, 
the  visible,  divine  presence,  tlie  temple,  the  promise, 
and  the  type  of  the  Messiah.  There  is,  finally,  the 
presence  and  dwelling  of  the  Messiah  with  the  spirit- 
ual Israel  down  to  this  day.  The  interpretation,  too, 
must  have  been  very  ancient,  antecedent  to  Targums 
and  Tahnuds,  as  it  seems  to  have  colored  every- 
where the  poetry  and  language  of  the  Old  Testament. 
Hence  that  frequent  imagery  of  God's  dwdlivij  with 
his  people,  or  the  converse  in  expression,  though 
essentially  the  same  in  thought,  His  being  his  peo- 
ple's "  dwelling-place  in  all  generations."  See  1  Kmgs 
vi.  13 ;  viii.  29 ;  Exod.  xxv.  8 ;  Ps.  xc.  1  ;  Ezek. 
xliii.  9;  Zech.  viii.  3.  Such  was  Shem's  blessing 
here  literally  expressed,  though  clearly  implied  in 
the  previous  verse  :  "  blessed  be  the  Lord  God  of 
Shem  (the  name),  which  was  the  highest  mode  of 
saying,  blessed  be  Shem  himself,  the  people  whose 
ijod  is  Jehovah.    Ps.  xxxiii.  12;  cxliv.  l.i. 

But  besides  its  Scriptunil  and  evangelical  fitness, 
this  interpretation  has  the  strongest  grammatical 
-easons.  Two  verbs  in  Hebrew,  like  PS''  and  "31^^' , 
Joined  bv  the  conjunction,  whether  taken  copulatively 
"or  disjunctively  (that  is,  whether  rendered  mul  or 
hut),  must  have  the  same giammatical  subject,  unless 
A  new  one  clearly  intervenes,  or  the  context  jicccmo- 
rili/  implies  it.  Neither  of  these  exceptions  exist 
here,  and,  witlumt  them,  it  is  irregular  to  make  the 
object  of  the  first  verb  the  subject  of  the  second. 
He  (God)  will  enhirge  Jajjheth,  but  he  will  dvell  in 
the  tents  of  Shem.  The  contrast  is  between  the  two 
acts  of  Deity,  the  enlarging — the  indwelling — an 
antithesis  that  seems  demanded  by  the  parallelism, 
but  is  wholly  lost  in  the  other  version.  If  it  is  the 
same  subject  (the  blesser),  then  there  are  two  ob- 
jects; and  two  distinct  blessings  stand  in  striking 
contrast.  It  is  outer  growth  and  inner  sacredness. 
Two  states,  moreover,  and  two  dispositions  are  de- 
Bcribed  :  Japlieth,  the  foreign  rover,  Shem,  the  home 
devotee,  abiding  mainly  in  the  old  father-land,  pre- 
serving the 

Sacra  Dei,  sanctosque  patres. 

Japheth  is  to  have  enlargement  of  territory,  and, 
ultimately,  worldly  power;  Shem,  though  small,  is 
to  have  the  special  divine  presence  and  indwelling. 
He  is  the  divine  inheritance  (see  Deut.  xxsii.  9) 
among  the  nations. 

The  more  secular  interpretation  has,  indeed, 
(onie  strong  points  of  seeming  fulfilment,  which  may 
»ffect  the  sense  and  the  imagination  ;  but  for  the 
leaton,  as  well  as  im  faith,  how  much  greater  is  tlie 
iJea  of  such  divine  indwelling  than  that  of  any  out- 
ward ch  mges,  wh.-ther  of  power  or  culture,  in  the 
relations  of  mankind  !  Our  estimate  of  causes,  as 
great  or  small,  even  in  their  earthly  aspect,  is  much 
aftected  by  an  after-knowledge  of  the  eU'ects  with 
which  they  are  seen  to  be  connected.  As  we  look 
back    '.hey    appear   greatly  magnified    through   the 


medium  of  such  sequence.  It  is  like  the  mind  cor 
reeling  the  perspective  errors  of  the  sight  in  res])ecl 
to  size  and  distance.  What  Philosophy  of  History, 
written  three  hundred  years  before  Christ,  even 
though  it  had  been  more  acute  than  any  modern  pro- 
duction of  the  kind,  could  have  given  the  true  place 
of  the  Jewish  people  of  that  day,  or  would  even  hav« 
taken  any  notice  of  them,  or  regarded  them  as  hav- 
ing anv  rank  among  the  potent  causalities  of  the 
world  !  How  small,  how  secluded,  how  unrecognizet 
their  earthly  position  at  that  time  !  Nothing  short 
of  proplietic  insight  could  discover  what  then  lay 
concealed  from  all  the  learning  and  wisdom  of  the 
age, — the  divine  Name  and  the  divine  presence, 
unfii'ured  on  Egyptian  monuments,  unTcnuwn  in 
Athenian  temples  (see  Acts  xvii.  23),  but  dwelling, 
as  a  reserve  power,  in  the  sequestered  tents  o' 
Shem.— T.  L.] 


DOCTRINAL  AND  ETHICAL. 

1.  See  the  preceding  Annotations. 

2.  Noah  the  enlarger  and  the  ennobler  of  human 
culture.  The  dangers  of  progress  in  civilization. 
Men  become  intoxicated  with  the  success  of  theii 
worldly  efforts — especially  in  the  beginning.  Aftei 
the  waters  of  the  flood  the  gift  of  wine.  Under  the 
sacrament  of  the  rainbow,  Noah  as  husbandnian  and 
vineyard-keeper,  prepares  the  elements  of  the  New 
Testament  sacrament,  bread  and  wine. 

3.  The  vine  is  a  mild  reflex  of  the  tree  of  knowl 
edge ;  how  Noah's  sin  becomes  a  mitigated  figure  of 
the  sin  of  Adam. 

4.  Noah,  whom  all  the  waters  of  the  flood  did  not 
harm,  received  hurt  through  his  unguarded  indul- 
gence in  a  small  measure  of  wine.  The  history  of 
Adam  teaches  us  the  sacredness  of  limitation,  the 
history  of  Noah  teaches  us  a  holy  carefulness  in  re 
spect  to  measure  or  degree.  Moderation  was  a  fun- 
damental law  of  the  ancient  Chinese,  as  the  piety 
that  preserved  Shem  and  Japheth. 

5.  The  intimate  connection  between  intoxication 
by  wine  and  sexual  unguardedness,  or  sensual  indul- 
gence in  the  sins  of  voluptuousness  (see  the  history 
of  Lot), 

6.  The  three  sons  of  Noah.  The  simple  contrast. 
Cain  and  Abel,  or  godless  culture  and  a  holy  cultm, 
develops  itself  in  a  more  manifold  contrast :  Shem 
and  Japheth,  Shem  and  Ham,  Japheth  and  Ham. 
For  the  interpretation  of  these  contrasts,  see  just 
above.  It  is  evident,  however,  that  many  Christians 
even  now  recognize  only  the  contrast  of  Cain  and 
Abel;  that  is,  they  do  not  recognize  that  the  line  of 
Japheth  had  likewise  its  blessing  from  (!od,  although 
he  can  only  reach  the  blessing  of  Shem  after  great 
wanderings.  In  the  heart  of  the  prophecy,  Japheth 
has  already  taken  up  his  abode  in  the  teiirs  of  Shem, 
when,  on  the  contrary,  Shem  himself,  in  the  unbe- 
lieving Jews,  has  been  given  up  to  a  long-lasting 
alienation. 

7.  Shem  and  Japheth  are  very  different,  but  are, 
in  their  piety,  the  root  of  every  ideal  and  humane 
tendency.  The  people  .and  kingdom  of  China  are  a 
striking  example  ot  the  immense  power  that  lies  in 
the  blessing  of  (fihal)  piety;  but  at  the  same  timo 
a  proof  that  tiUal  piety,  without  being  grounded  in 
something  deeper,  cannot  preserve  even  the  great- 
est of  peoples  from  falling  into  decay,  like  an  old 
house,  before  their  history  ends. 

8.  The  blessmg  of  Shem,  or  the  faith  in  salvatioi 


342 


GEXESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


•hall  avail  for  the  good  of  Japheth,  even  as  the  bless- 
ing; iif  Japheth,  liumanitarian  culture,  shall  in  tlie 
Slid  avail  tor  Shem.  These  two  blessings  are  lecip- 
rocal,  and  it  is  one  of  the  deepest  signs  of  some  dis- 
ease in  our  times,  'hat  these  two  are  in  so  many 
WHYS  estranged  from  each  other,  even  to  the  extent 
of  open  hostility.  What  God  has  joined  together, 
let  uJt  man  put  asimder. 

P.  It  is  a  fearful  abuse  of  God's  word,  when  men 
refer  to  the  curse  of  Canaan  in  defence  of  American 
■lave-tratfic,  and  slave-holding — as  is  done  in  the 
Bouthern  portions  of  the  United  States.  For  in  the 
first  place,  Canaan  is  not  the  same  as  Ham ;  in  the 
second  place,  the  conception  of  a  servant  in  the  days 
of  Noah  is  not  that  of  a  slave  in  modern  times  ;  in 
the  third  place,  Canaan's  servitude  is  the  service  of 
Shem,  therefore  of  the  Prince  of  Shem,  that  is,  he 
becomes  the  servant  of  Christ,  and  in  Christ  is  free ; 
fourthly,  as  servant  of  Shem,  and  servant  of  Japheth, 
he  becomes  a  domestic  partner  in  the  religion  of 
Shem,  as  well  as  in  the  civilization  of  Japheth.  On 
the  other  side,  however,  it  is  a  misapprehension  of 
the  curse  as  exhibited  in  history,  when  the  essential 
equality  of  all  men  before  God  is  regarded  as  a  di- 
rect abstract  equality  of  men  in  their  political  rela- 
tions. This  comes  from  not  taking  rightly  into 
acc^^'jc  the  divine  judgments  in  history,  and  the 
graduaJness  of  the  world's  redemption  (see  Rom.  x. 
12).  The  reader  is  referred  to  Michel's  "  History 
of  the  Cursed  Races  of  France  and  Spain  "  (Paris, 
1847),  as  also  the  "History  of  the  Cursed  Villages" 
(Delessert,  Paris).  But  such  histories  do  not  weigh 
merely  on  Canaan,  or  even  generally  on  Ham.  They 
are  always  economic,  that  is,  temporary,  not  perpet- 
ual dooms.  They  are  districts  in  which  human  com- 
passion shall  yet  appear  as  a  prophet  announcing  the 
turning  away  of  the  divine  wrath,  or  as  a  priest  in- 
terceding against  it. 

10.  The  sons  of  Noah  do  not  appear  to  clear  up 
the  facts  in  respect  to  the  race-formations.  It  is 
quite  evident,  however,  that  Ham  (the  hot,  the  diirk, 
ttie  southern)  forms  a  special  race,  and  that  with  tJie 
^Ethiopian  type  the  Malayan  stands  in  close  relation. 
On  this  side  there  becomes  evident  the  whole  power 
of  the  life  from  nature,  as  the  spiritual  life  becomes 
subservient  to  it.  Whilst,  therefore,  it  is  partly  an 
imperfect  distinction  when  we  regard  the  Shumitic 
and  the  Japlicthic  race  (the  people  of  renown,  as 
consisting  in  the  name  of  God,  the  So^a  tov  dfw,  and 
the  people  of  tlie  outward  and  bold  dispersion  over 
the  earth)  as  having  become  blended  in  the  Cauca- 
sian, it  is  also  in  part  a  proof  of  the  fact  that  com- 
munity in  the  higher  spiritual  tendency  may  cause 
very  great  contrasts  to  lose  themselves  in  almost  im- 
perceptible distinctions.  It  is,  however,  (luite  con- 
sistent with  the  nature  of  the  "  outspreading,"  that 
is,  of  Japlietli,  thai  wliilst,  on  the  one  side,  he  may 
become  one  witli  Sheni  in  tlie  Caucasian,  he  m.iy,  on 
the  other,  represent  the  Mongolian,  and  in  the  ,\nieri- 
can,  even  make  a  near  approach  to  the  race  of  HaK. 
On  the  que.'<tion  of  races,  .vee  Langk's  "  I'osit.  Dog- 
matic," p.  324.  On  the  theocratic  signihcance  of 
Shem,  Hum,  Japheth,  coii-pare  Dei.itzmi  ii,  p.  '282. 

11.  The  fact  th.it  Noah  lived  three  hundred  and 
fifty  years  after  tin;  flood,  is  a  proof  that  the  eosniical 
thangc  wiiich  was  brought  on  by  the  flood  is  not  to 
be  regarded  as  sudden  in  all  respects— not,  at  least, 
ir  itri  relation  to  huinan  life. 

12.  The  poetical  form  of  Noah's  blessing  shows 
that  he  Sfiake  in  a  highly  rapt  state  of  soul,  in  which 
br  was  aH  much  elevated  above  any  pa.ssionatc,  in- 


human wrath  against  Canaan,  as  above  any  weak 
human  s_\Tnpathy  for  him.  The  form  of  cui-se  and 
blessing,  where  both  are  divinely  grounded,  indicate 
a  prophetic  beholding  of  the  curse  and  blessing, 
but  not  a  creating,  much  less  any  arbitrary  or  mag- 
ical pioduction  of  the  same. 

13.  The  tenor  of  the  Noachian  blessing  in  iti 
Messianic  significance,  cannot  be  mistaken.  It  coi: 
nects  itself  with  the  name  Shem.  The  Protevangel 
announced  a  ;uture  salvation  in  the  seed  of  the 
woman ;  the  language  here  coimects  the  same  with 
the  name  of  God  which  was  to  be  entrusted  to  Shem 
Shem  is  to  be  the  preserver  of  the  name  of  God,  ot 
Jehovah — the  preserver  of  his  religion,  of  his  revela 
tion.  With  this  office  is  he,  as  the  thoughtful,  th 
contemplative  one,  to  dwell  in  tents,  whilst,  in  son>. 
way,  God  is  to  be  glorified  in  him,  a  fact  which  Noa'. 
can  only  express  in  the  form  of  a  doxology.  In  thij 
way  Shem  has  it  as  his  task :  1.  to  rule  over  Canaan, 
and  to  educate  him  as  the  master  the  servant ;  2.  to 
receive  Japheth  as  a  paternal  guest  who  returns  after 
a  long  wandering,  and  to  exchange  with  him  good 
for  good — the  goods  of  cullM  and  the  goods  of 
culture. 

14.  The  number  of  Noah's  sons  is  three,  the  num- 
ber of  the  Spirit.  The  Spirit  will  get  the  victory  in 
the  post-diluvian  humanity  that  has  been  baptized  in 
the  flood. 


HOMILETIOAL  AND  PEACTICAI,. 

See  the  Doctrinal  and  Ethical.  The  form  of  life 
in  Noah:  1.  Wherein  sunilar  to  that  of  Adam? 
2.  wherein  similar  to  that  of  Christ  ?  3.  wherein  it 
possesses  something  peculiar,  that  lies  between  them 
both.  Noah's  wine-culture — the  sign  of  a  new  step 
in  progress  in  the  life  of  humanity. — The  vine  in  its 
significance :  1.  In  its  perilous  import ;  2.  in  its 
higher  significance. — God  hath  provided  not  merely 
for  our  necessity,  but  also  for  our  refreshment  and 
festive  exhilaration.  The  more  refined  his  gifts,  so 
much  the  more  ought  they  to  draw  us,  and  make  ua 
feel  the  obligation  of  a  more  refined  life.  .Noah's 
weakness  ;  its  connection  with  his  freedom,  his  strug- 
gle and  inquiry.  The  watchfulne.ss  and  discipline  of 
the  Spirit  is  the  only  thing  that  can  protect  us  again.at 
the  intoxication  of  the  sense. — How  one  sensual  ex- 
cess is  connected  with  another. — How  the  sins  of  the 
old  have  for  their  consequence  the  sins  of  the  young. 
Impiety  (irreverence,  want  of  a  pious  fear),  a  root 
of  every  evil,  especially  those  of  an  impure  tendency. 
— Piety  a  root  of  everything  nolile.  It  has  two 
branches:  1 .  devoutness ;  2.  moral  cultivation.  The 
harmony  of  Shem  and  Japheth.  O,  that  it  were  so  in 
our  times.  How  they  should  mutually  feel  the  obli- 
gation to  cover  their  father's  nakedness  ;  that  is,  in 
tliis  ca.se,  the  harm  of  the  earUer  time  and  tiadition. 
What  glorious  effects  would  come  from  the  harmony 
of  Christendoni  and  civilization  ?  Shem,  Ham,  and 
Japheth:  1.  All  three  distinct  characters  and  types; 
2.  regarded  as  two  parts,  they  are  two  sons  of  bless- 
ing,  one  child  of  the  curse;  3.  as  one  group.  Ca- 
naan the  servant  of  Shem  and  Japheth.  Jaiihcth 
the  guest  and  the  domestic  inmate  of  Shem. — The 
blessing  of  Noah  :  1.  Its  most  universal  significance; 
2.  its  Messianic  significance. — Noah's  joy,  .sorrow 
and  consolation  after  the  flood :  1 .  Ti:.e  exjiandin^ 
race ;  2.  the  new  development  of  evil ;  3.  the  pre- 
signal  of  the  patriarchal  faith. 

Stauke  :    Jncliriatiis  e-it,  ■ion  quod  viliosua  (ssel 


CHAP.   IX.    18-jy. 


34? 


^d  quod  inexpertus  meniturce  asstimeruke.  Basil. — 
yoak  ad  unius  horte  ebriftatem  nudnvit  femornJia 
y!ia,  'iwe  per  spxrenfos  aiwos  contejrerat.  Ilieron. — 
Qu'-tn  iantie  moles  aquarum  non  viceranty  a  inodu'o 
vitin  viclus  est.  Epiiraem  (X.italis  Alexiinder  i.  p. 
228  ;  Etrictas  htcc  non  xolum  innoxia  xed  et  mi/stica 
/i,it  Hieronymus  interprets  the  planting  of  the 
Tine  of  the  planting  of  tlie  Church  ;  Noah  oxposcil, 
he  iiittrpreta  of  Christ  on  the  cross  ;  Ham,  of  the 
Jews,  ami  so  on.  In  a  similar  manner  Augustine). 
(As  it  happens  to  people  ii;  sleep,  when  they  become 
warm;  they  uncovei'  themselves  uaconsciously  to  get 
air;  and  so  it  happened  to  Noah.)  The  sin  of  ex- 
cess cannot  be  excused  by  the  example  of  Noah. 
This  transgression  did  not,  however,  cast  him  out  of 
the  grace  of  God;  for  we  see  that  in  the  prophetic 
spirit  he  announces  the  future  destiny  of  his  sons, 
which  certainly  could  never  have  happened  if  the 
Spirit  of  God  had  departed  from  him.  But  none  the 
less  holds  true  in  this  respect  what  Lutlier  says, 
namely,  that  they  who  go  too  far  in  excusing  the 
patriarch  thiow  away  the  consolation  which  the 
Holy  Spirit  has  deemed  it  necessary  to  give  the 
Church  in  the  fact  that  the  greatest  saints  do  some- 
times stumble  and  fall  (Ps.  xxxiv.  9). — The  nobler 
the  gift,  the  worse  the  abuse  (1  Cor.  ix.  7 ;  Sirach 
xxxi.  35 ;  1  Tim.  v.  23). — Ham :  Sic  in  sacro  Dei 
asi/lo  ititer  tatn  patwos  diabohia  unun  servahis  est. 
Calvin. — Hkdinger:  The  spreading  of  sin  is  just  as 
much  an  evil  as  the  perpetration  of  sin. — Lant.e  :  The 
curse  went  not  forth  properly,  against  the  spiritual 
in  men,  as  though  beforehand  they  had  been  declared 
to  have  forfeited  eternal  life,  but  properly  against  the 
corporeal  only.  So  it  was,  that  among  the  Canaan- 
ites  there  were  some  who  were  actually  blest  (there 
•re  cited  as  examples  the  cases  of  Melchisedek  and 
the  Gibeonites).  Even  :\t  this  day,  it  is  true  that 
Japheth  dwells  in  the  tents  ol  Shem,  since  the  prom- 
ised land  has  come  into  the  hands  of  the  Turk  in- 
stead of  the  Egyptian  sultan.  This  appears  also  in 
a  more  spiritual  manner,  since  in  the  New  Testament  ! 
heathen  and  Jews  have  become  one  in  their  conver- 
sion to  Christ.  (Noah's  long  life  after  the  flood  is 
represented  as  designed  to  instruct  his  posterity  in 
the  knowledge  of  God.) 

Gkrlach  :  It  is  worthy  of  remark,  that  the  father 
of  Prometheus  in  the  Grecian  fable,  and  who  was  a 
giant,  bears  the  name  of  Japetus. — litJNSES:  Ver.  18 
is  the  introduction  to  an  old  family  tradition  con- 
cerning the  irreverence  and  dissoluteness  in  the  fam- 
ily of  Ham,  with  special  reference  to  Canaan. 

C.vLWER  Handbuch  :  Noah's  human  sin  regarded 
as  excusable,  gives  occasion  to  Ham's  inexcusable 
ein.  The  curse  comes  mainly  upon  Canaan,  since  it 
was  just  in  his  race  that  the  most  shameless  and  uu- 
oatural  abominations  prevailed.  At  the  present  day 
the  last  trace  of  this  people,  together  with  their 
^u^me,  haa  disappeared  from  the  earth.     The  highest 


distinction  is  that  which  God  hath  appointed  foi 
Shem.  It  is  the  propagation  of  the  kingdom  of  God 
by  means  of  his  descendants  (John  x.  16).  Ldther- 
And  30  there  was  a  real  scandal  in  the  case,  in  thai 
when  Ham  stumbled  upon  his  father's  drunkennesa. 
he  judged  him  wrongly,  and  even  took  safisfacti->» 
in  his  sin. 

Schrouf.r:  Valer.  Herbergf.r  ■  Here  vill  th» 
reviler  say,  this  is  the  text  for  me ;  Noah  behaved 
himself  in  a  sottish  and  unseemly  way,  and  there- 
fore may  I  do  the  same.  Hold,  brother.  Noah't 
example  serves  not  at  all  your  turn.  Only  once  in 
his  life  had  Noah  overshot  the  mark  ;  but  how  oft 
hast  thou  already  done  as  much  ?  Noah  did  not  do 
it  purposely  or  wittingly.  The  lesson  thou  art  to 
learn  from  Noah  is  not  drunkenness,  but  to  guard 
thyself  from  drimkenness,  that  thou  mayest  not, 
through  his  example,  come  to  mischief,  and  cause  a 
scandal.  Wouldst  thou  be  joyful,  so  let  it  joy  re- 
main. Pleasant  drink,  and  wholesome  food  God 
grudges  not  to  thee.  Drink  and  eat,  only  forget  not 
God  and  thine  hour  of  death.  Neither  forget  the 
death  of  Christ;  on  this  account  it  w.as,  that  formerly 
the  image  of  the  cross  was  made  in  the  bottom  of  the 
tankard.  Let  a  man  come  to  the  table  as  to  an 
altar,  says  Bernhard.  In  the  weakness  of  Noah  there 
is  enkindled  the  wickedness  of  Ham.  ''  Then  saw 
Ham."  Love  covers;  he  (Ham),  instead  of  veiling 
his  father's  nakedness,  only  the  more  openly  exposes 
what  he  had  left  uncovered.  As  a  son  he  trans- 
gresses against  his  father ;  so,  as  a  brother,  would 
he  become  the  seducer  of  his  brother. — Calvin  :  Hi? 
age  did  not  excuse  him.  He  was  no  merely  mis 
chievous  boy,  who,  in  his  inconsiderate  sport  be 
trayed  his  own  thoughtlessness,  for  he  had  alrendj 
gone  beyond  his  hundredth  year.  Luther;  Whilst, 
in  other  cases,  the  servant  has  only  one  master,  Ca- 
naan here  is  the  servant  of  two  lords,  therefore 
doubly  a  servant.  (In  this  w-ay,  indeed,  it  is,  that 
by  Shem  he  is  drawn  to  piety,  whilst  by  Japheth  he 
is  educated  to  a  human  civilization.) — The  sins  of 
Ham,  as  the  deep  stain  of  the  Hamitic  race  in  gen 
eral.  Farther  on  the  writer  speaks  of  the  corruption 
of  Canaan,  and  the  evil  reputation  of  the  Phtpniciana 
and  Carthaginians. 

Caltin  :  Shem  holds  the  highest  grade  of  honor. 
Therefore  it  is  that  Noah,  in  blessing  him,  expresses 
him.self  in  praise  of  God,  and  dwells  not  upon  the 
person.  Whenever  the  declaration  relates  to  soma 
unusual  and  important  pre-eminency,  the  Hebrews 
thus  ever  ascend  to  the  praise  of  God  (Luke  i.  HS). — > 
Japheth:  God  gives  cnl.argement  to  the  enlarged. — 
Ldthek  :  Since  Abraham,  in  his  fiftieth  year,  had  so 
good  and  excellent  a  teacher  in  Noah,  he  must  have 
had  quite  a  growth  in  doctrine  and  religion. — Her 
berger:  Fear  not  the  cross,  since  here  thou  hast 
before  thee  one  wfio  bore  it  for  nioe  hundred  ani 
fifty  years. 


344  GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 

THIRD    SECTION. 

The  Ethnological  Table. 


Chapter  X.   1-32. 

1  Now  these  are  the  generations  [genealogies]  of  the  sons  of  Noah;  [theywere]  Shein, 
Ham,  and  Japheth ;  and  unto  them  were  sons  born  after  the  flood. 

1.   The  Japhethites  (vers.  2-6). 

2  The  sons  of  Japheth  ;  Gomer  [the  Cimmerians,  in  the  Taurlan  Chereonesns ;  Crimea],  and  MagOB 
Soythians],  and  Madai   [Medes],  and  Javan   [lonians],  and  Tubal   [Tiberenl],  and    Meschech 

3  Mosohi],  and  Tiras  [Thracians].     And  the  SOUS  of  Gomer ' ;  Ashkenaz'  [Germans,  Asen],  and 

4  Riphatli  [Celts,  Papiilagonians],  and  Togarmah  [Armenians].     And  the  sons  of  Javan";   EH- 

shah'  [Elis,  aiolians],  and  Tarshish  [Tartessus;  Kuobel:  Etruscans],  Kittim  [Oypnans,  Carians],  and 

5  Dodanira    [Dardanians],       B_7  these  were    the    isles    [dwellers  on  the  islands  and  the  coasts]    of  the 

Gentiles  [the  heathen]  divided  °  in  their  lands;  everyone  after  his  tongue,  after  their  fami- 
lies, m  their  nations. 

2.    Tlie  Hamites  (vers.  6-20). 

6  And  the  sons  of   Ham  ;    Gush    [Ethiopians],   and  Mizraim  '    [Egyptians],   and  Phut 

7  [Lybians],    and    Canaan    I  Canaanites,  Lowlanders].        And    the    SOUS    of    Cusll  ;     Seba    [Meroe 
and  Havilah   [Abysslnians],  and  Sabtah  [^ihiopians  in  Sabotha],  and  Raaniah   [Eastern  Arabians  , 

and   Sabtecha    [Ethiopian  Caramanians] :    and  the    sons  of   Raamah ;     Sheba    and    Dedan 

8  [SabEean  and  Dadanic  CuBhites,  on  the  Persian  Gulf].       And   Cush    begat    Niuirod    [we  will  rebel]  :    he 

9  began  to  be  a  mighty  one  in  the  eartli.     He  was  [he  became]  a  mighty  hunter  before  the 
Lord';  wherefore  it  is  said,  Even  as  Nimrod  [is he]  the  mighty  hunter  before  the  Lord. 

10  And  the  beginning  of  his  kingdom  was  Babel  [Babylon,  see  ch.  xi.  9],  and  Erech   [Orehoe], 

11  and  Accad,  and  Calneh  [Ktesiphon],  in  the  land  of  Shinar  [Babylonia].  Out  of  that  land 
went  forth  Asshur'  [Assyrians],  and  builded  Nineveli  [city  ofNinus],  and  the  city  Rehoboth 

12  [city  markets],  and    Calah    [Kelach  and  Chalach ;  completion].  And    ReseU    [bri-dle]  between    Nine- 

13  veh  and  Calah;  the  same  is  a  great  city.  And  Mizraim  begat  Ludim  [Berbers?  Maurita- 
nian  races],  and   Anamim  [inhabitants  of  the  Delta],  and    Lehabim   [Libyans  of  Egypt],  and    Naph- 

14  tuhim  [middle  or  lower  Egyptians],  And  Pathrusim  [upper  Egyptians],  and  Casluhiui  [Cholcians  , 
out  of  whom  came  Philistim    [emigrants,  newcomers],    and    Caphtorim  [Cappadocians!  CretansT  . 

15  And    Canaan    begat    Sidon   [sidonkms,  fishers]    his    firstborn,    and    Heth    [Hittites,  terror  , 

16  And    the   Jebusite    [Jebus,  Jerusalem,  threshing-floor],    and    the    AmoritS    [inhaliitants  of  the  hills  , 

17  and  the  Girgasite   [clay,  or  marshy  soil],    And  the  Hivite    [paganus?],  and  tlie  Arkite    [inhabit- 

18  antsofArka,  at  the  foot  of  Lebanon],  and  the  Sinite  [in  Sinna,  upon  Lebanon],  And  the  Arvadite 
Arabians  on  the  island  Arados,  north  of  Ti-ipolis],  and  the  Zeniarite  [inhabitants  of  Simyra,  on  the  western 
foot  of  Lebanon],  and  the  Hamatllitii   [riamath,  on  the  northern  border  of  Palestine]  :    ami  afterwards 

19  were  the  families  of  the  Canaanites  spread  abroad.  And  tlip  border  of  tlie  Canaanitea 
was  from  Sidon  as  thou  comest  to  Gerar  [city  of  the  Philistines],  unto  Gaza  [city  of  Philistines, 
stronghold]  ;  as  thoii  goest  unto  Sodom  [city  of  burning  |,  and  Gomorrali  [city  of  the  wood],  and 
Admah    [in  the  territory  of  Sodom,  Adanmh  1],    and    Zeboini   |  city  of  gazelles  or  hyenas],    even    tintO 

20  Lasha  [on  the  east  of  the  Dead  Sen,  earth  cleft].  These  are  the  SOUS  of  Ham,  after  their  &mi- 
lies,  after  their  tongues,  in  their  countries,  and  in  their  nations. 

3.    The  Shemites  (vers.  21-31). 

21  Unto  Shein  also,  tlic  father  of  all  tiie  children  of  Eber  [on  the  other  side],  the  brother 

of  Japheth   tiie  elder    [Lange,  more  correctly,  translates,  elder  brother  of  Japheth],  even  tO    him  were 

22  children  born      The  children  of  Sham  ;   Elam  [Elymmans,  Persians],  and  Assiiur  [Assyrian!^ 


CHAP.   X.    1-32. 


345 


and    Arphaxad     [Arrapachltis,   in  Northern  Assyria,  fortress,  or  territory  of  the  Chaldeeansj,    and     Lur 

23  [Lydians  in  Asia  Minor],  and  Aram  [Aramteans  in  Syna,  highlanders].  And  the  children  of  Aram  , 
Uz    [Aisites?  native  country  of  Job],   and    Hul    [Celo-Syria],    and    Gether    [Arabians],    and     Mash 

24  [Mesheg,  Syrians],     And  Arphaxad  begat  Salah  [sent  forth];  and  Salah  begat  Eber  [fromthi 

25  other  Bide,  emigrant,  pilgrim].  And  unto  Eber  were  bom  two  sons :  the  name  of  the  one  wae 
Peleg  [division]  ;    for  in  his  days  was  the  earth  divided ;    and  his  brother^s  naaae  wa» 

26  Joktan  [diminished;  by  the  Arabians  called  Kachtan,  ancestor  of  all  the  Arabian  tribes].  And  JoktaD 
begat  Almodad  [measured],  and  Sheleph  [Satapenians,  old  Arabian  tribe  ofYemen,drawer»iofthesvrord  J, 
and  llazarmaveth  [Hadramath,  in  S.  E.  Arabia,  court  of  death],    and  Jerah  [worshipper  of  the  raocntOL 

27  the  Red  Sea],   and  Hadoram  [Atramites,  on  the  south  coast  of  Arabia],  and  Uzal  [Sana,  a  city  in  Yemen], 

28  and  Diklah  [adistrictin  Arabia,  place  of  palm-trees]j  And  Obal  [in  Arabia,  stnpped  of  leaves],  and 
Abimael    [in  Arabia,  father  ofMael,  the  Minseans?],   and    Shcba    [Sabseans,  with  their  capital  city,  Saba]. 

29  And  Ophir  [in  Arabia,  probably  on  the  Persian  Gulfl,  and  HaVllah  [probably  Chaulan,  a  ditttnct  between 
Sanse  and  Mecca,  or  the  ChanlotBB,  on  the  border  of  stony  Arabia],  and  Jobab  I    all  these  were    SOns    of 

30  Joktan.  And  their  dwelling  was  from  Mesha  [according  to  Gesenius,  Mesene,  on  the  Perman 
Gulf],  as  thou    goest  unto    Sephar    [mmyaric  royal  city  in  the  Indian  Sea,  Zhafar].  a  inount  of  thf 

31  east.     These  are  the  sons  of  Shem,  after  their  families,  after  their  tongues,  in  their  lands, 

32  after  their  nations.  These  are  the  families  of  the  sons  of  Noah,  after  their  generations 
[genealogies],  in  their  nations :  and  by  these  were  the  nations  divided  in  the  earth  after 
the  flood. 

t*  Ver.  3. — "ITDS,  Gomer  (G  M  R).  These  radical  letters  are  found  extensively  combined  in  the  history  and  geography 
of  Europe ;  as  though  some  early,  rovins  people  had  left  the  mark  of  their  name  from  the  Pontus,  or  Black  Sea,  to  Ir^ 
land:  GMR.,  KMR..  X  y  M  MeRii  (0/m7neWa/is),  by  metathesis,  K  R  M.,  CRiMea,  QUU.,  3ermani,  CyMRI, 
Cymri,  Cimbri,  Cumbri,  Cumberland,  Humberland^  Nfirthumberland,  Cambria^  etc.  They  may  not  be  aU  ety  mi 'logically 
connected,  but  there  is  every  probability  that  they  were  left  by  the  same  old  people,  ever  driven  on  Westward  by  suc- 
cessive "waves  of  migration.  T3311'K  ,  Ashkenaz,  by  metathesis  T3U.'3K  ,  Aksenaz,  Axenas,  may  be  the  old  name  for  the 
Black  Sea,  or  the  country  lying  upon  it.  The  Greeks  called  it  aferoj,  for  which  they  accordingly  found  a  meaning  in 
their  own  language — the  inhospitable — afterwards  euphemized  to  eufetfos— the  Euxiue.— T.  L.] 

[2  Ver.  4. — 'p^,  Jwan,  Javnn,  hoan,  Ion.    There  can  be  no  doubt  that  this  is  Greece.    Compare  Joel  iv.  6;  Ezek. 

xxvii.  13  ;  Dan.  viil  21.    It  is  the  name  or  patrial  epithet  of  Greece  in  the  cognate  languages,  as  given  to  it  iu  historical 

-  p    7  '  I  r   * 

terms :  Syriac,  (.aJo.^  ,  Chald.  ""DT^ ,  Ai-ab.      .Lj^J  ^  and  also  by  the  Greeks  themselves,  when  they  would  present 

the  name  in  its  old.  Oriental  form;  as  in  the  Perste  of  -iEschylus,  when  the  mother  of  Xerxes  is  made  to  call  them 
laocc?,  and  theii'  land  yijv  'laorw;'  (line  175),  and  in  another  place,  563,  Sia  5"  'laorwc  x^P"5.  See  also,  Heeod.,  i.  56,  58. 
nir"'bi{  ,  'EAAa?.    C^DnT  ,  in  some  Hebrew  copies  D^:"!"! ,  which  the  LXX  read,  and  rendered  PdSiot.— T.  L.] 

[3  Ver.  5. — ^I'lSS ,  were  parted.  Maimonides  says  this  term  was  applied  to  the  Japhethites  because  of  their  &t 
roving,  which  parted  them  from  each  other  in  separate  isles  and  coasts ;  whereas  it  is  not  said  of  Ham's  descendajit^ 
because  they  were  near  to  each  other,  forming  dense  and  contiguous  populations. — T.  L.] 

[*  Ver.  6.— D'^lS'G  .  This  dual  name  has  been  supposed  to  denote  the  political  division  of  Upper  and  Lower  Egypt. 
It  would  seem  more  likely  to  have  a  geographical  significance  :  The  N^arrows— the  two  narrows,  or  the  double  narrows — 
the  straits.  What  could  be  more  descriptive  of  this  long  and  very  narrow  strip  of  territory,  lying  on  both  sides  of  the 
Nile,  many  hundred  miles  in  length,  and  averaging  only  a  dozen  or  so  in  breadth.  It  is  strange  th:it  Rosenmullcr  should 
Bay  of  this  name,  that  it  is  uncertain  whether  it  is  Hebrew  or  Egj-ptlan.  It  is  purely  Hebrew,  and  no  other  j^roper  name 
in  the  language  t'ver  had  a  clearer  significance.  This  appearance  of  extreme  narrowness,  with  mountains  or  deserts  on 
each  side,  must  have  suggested  itself  at  the  earliest  date,  whereas,  the  other  idea  must  have  had  a  later  origin.  The  son 
of  Ham,  who  first  settled  Egypt  with  his  children,  must  have  been  at  once  struck  with  this  tenitorial  peculiarity,  so 
diSerent  from  anythme;  in  the  Northern  or  Eastern  regions,  whence  he  came.  The  name  which  he  cave  to  it  afterwards 
came  back  to  him  as  its  settler  and  proprietor.  There  is  reason  to  suppose  that  Mitzraim  was  not  his  earliest  name.  It 
was  rather  a  territorial  designation,  afterwards  genealogically  and  historically  adopted.  The  origiial  name  of  this  first 
settler  may  Iiave  been  Gupl,  Copt,  or  Cupht,  from  which  came  the  other  popular  designation,  Al-yuirr-o?,  Egypt. — T.  L.] 

[*  Ver.  9.—"  Mighty  hunter  (whether  of  men  or  beasts)  mrf  "^izh  before  the  Lord,"  to  express  his  notoriety  foi 
boldness  and  wickedness,  as  something  ever  before  the  divine  presence  ;  so  bad,  that  God  could  not  take  his  eyes  from  it 
Compaxe  with  it  Gen.  vi.  10,  the  whole  earth  corrupt,  C^H'^X   ^3Sb  .— T.  L.]  . 

[•  Ver.  11.— "l^lSJX  N^"  .  In  support  of  the  view  that  "lITlJX  here  denotes  the  place  whither^  mstead  of  being  thi 
■ti5jer(ofthe  verbXS^,  Maimonidesrefersto  Numb,  xxsdv.  4,  5,  riDiaSi'  "13^1  irix  nsn  N3^1 .  "and  it  went  ou 
(to  Hazar-addar,  and  passed  over  (to)  Azmonah  ;'*  also  to  Numb.  xxi.  33,  ^SIIS  ^lysri  ~bl3  an"  XS^I ,  "  And  Og 
king  of  Bashan,  went  out  (to)  Edrei ; "  in  neither  of  which  cases  is  there  a  preposition'.  He'  refers  alac'  tc  Uicah  v.  3k 
irhere  "  Asshur  and  the  land  of  Nimrod  "  are  mentioned  together.— T.  L.] 


GENERAL  REMARKS  ON  THE  ETHNOLOGICAL 
TABLE,  OR  THE  GENEALOGICAL  TREE  OF 
THE  NATIONS. 

1.  77ie  Liter aiure. - '^ee  Matthew,  p.  19;  the 
present  work,  p.  119;  Kurtz :  "History  of  the  Old 
Testament,"  p.  88 ;  Knorel,  p.  107;  Keil,  p.  108; 
t  full  and  w  »ll-a'^anged  survey  see  in  Delitzsch, 


p.  287 ;  also  the  notes  in  Delitzsch,  p.  629.  9ee 
also  the  articles,  Babe!,  Babylon,  Nineveh,  and  Meso- 
potamia, in  Herzog's  Real-Encyclopedia.  Layard> 
account  of  *' Excavations  at  Nineveh,"  togethei 
with  the  "Description  of  a  Visit  to  the  Chaldasac 
Christians  in  Kurdistan,  and  to  the  Jezidi  or  Wor 
shippers  of   Satan."    German  of  Meissner,  Leipsic 


346 


GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


1862.  Here  belong  also  the  "  Ethnographical 
Works,  or  the  National  Characteristics,"  etc :  Laza- 
rus and  Steinthal.  "  Journal  of  Popular  Psycho- 
logy." Berlin  :  Dumler,  18.t9.  Berghaus,  Friedrich 
von  Raumer,  VorlanJer,  nnd  others. 

2.  Tlie  basis  of  the  genealogical  table.  -Accord- 
ing to  Iliivemik  and  Keil,  tliis  document  was  ground- 
ed on  very  old  tradition,  and  had  its  origin  in  tlie 
time  of  Aljraham.  According  to  Knobfl,  the  knnwl- 
edge  of  the  nations  that  is  represented  in  it,  liail  its 
origin,  in  great  part,  in  the  connection  of  the  He- 
brews with  the  Phoenician  Canaanites.  Di'litzsch 
assigns  its  composition  to  the  days  of  Joshua.  The 
eigns  of  a  high  antiquity  for  this  table  present  them- 
selves unmistakably  in  its  ground  features.  There 
jelong  here:  1.  The  small  development  of  the  Ja- 
phethan  line ;  on  which  it  may  be  remarked,  that 
they  were  the  people  with  whom  the  Phoenicians 
maintained  the  most  special  intercourse  ;  2.  the  jiosi- 
tion  of  the  .j^thio] >ians  at  the  head  of  the  Hamites, 
the  historical  notices  of  Nimrod,  as  also  the  supposi- 
tion that  Sodora  and  Gomorrah  were  then  existing; 
3.  the  discontinuance  of  the  Jewish  line  with  Peleg, 
as  well  as  the  accurate  familiarity  with  the  branch- 
ing of  the  Arnbian  Joktanites,  who  have  as  much 
space  assigned  to  them  alone  as  to  all  the  Japheth- 
ites,  when  for  the  commercial  Phoenicians  they  would 
be  of  least  significance.  The  table  indicates  various 
circles  of  tradition — more  universal  and  more  spe- 
cial. The  Japhethan  groups  appear  least  develojied. 
Besides  the  seven  sons,  the  grandchildren  of  Japheth 
are  given  only  in  the  descendants  of  (iomer  and  Ja- 
van,  in  the  people  of  anterior  Asia,  and  in  the  inhab- 
itants of  the  coasts  and  islands  of  the  Mediterranean 
Sea.  Magog,  Madai,  Thubal,  Meshech,  and  Tiras  are 
carried  no  farther.  The  table  certifies  a  very  copious 
tradition  of  tlie  Hamites.  First,  there  are  mentioned 
the  four  sons  of  Ham,  then  five  sons  of  his  firstborn, 
Cush,  then  tlie  two  sons  of  Raamah,  the  fourth  son  of 
Cush.  These  two  are,  therefore,  great-grandchildren 
of  Ham.  Nimrod  is  next  presented  as  a  specially 
prominent  son  of  Cush.  Then  follows  the  second  son 
of  Ham,  Mizraim,  with  six  sons.  The  sixth,  Caslu- 
hiin,  is  again  presented  in  the  mention  of  the  Philis- 
tini  and  Cafihtorim,  who  are,  therefore,  also  great- 
grandchildren of  Ham.  Phut,  the  fourth  son  of  Ham, 
is  the  only  one  who  is  carried  no  farther.  The  fifth, 
Canaan,  appears  with  eleven  sons  ;  namely,  Sidon, 
the  ancestor  of  the  Phoenicians,  and  the  heads  of  the 
other  t'anaanitish  tribes.  Shera,  finally,  has  five 
sons,  of  whom,  again,  Elam,  Asslmr,  and  Lud,  are 
no  liirther  deveUipid.  The  liin'  of  his  son,  Aram, 
afipcars  in  four  .sons,  grandchildren  of  Shi-m.  Of  ihf 
sons  of  Sheni,  Arphaxad  is  treated  as  most  important. 
The  line  goes  from  .^hem  through  .\ri»haxaii  and  Sa- 
lah,  even  to  the  great-grandchild,  Eber.  Eber  tbrnis 
the  most  important  jioint  of  connection  in  the  Slienii- 
tic  line.  Willi  his  son  Pidcg  tlie  earth  is  ilivided  ;  that 
is,  tliere  is  fornicd  the  strong  monotheistic,  Abra- 
hamic  line,  in  contrast  with  the  line  of  liis  brother 
Joktan  and  the  Arabian  Joktanites.  Joktaii  is  devel- 
oped in  thirtc'-n  sons,  great-grandchildren  of  Sliem. 

From  this  survey  it  appears:  I.  Tliat  the  table 
has  a  clear  and  full  view  of  the  three  ground-types 
Or  points  of  di-[)arture  of  the  Noachian  humanity — 
Bbem,  Ham,  Japlictli.  It  however,  inverts  the  order 
of  the  iiairies,  because  Shem,  a.s  the  ancestor  of  the 
people  of  the  promise,  is  the  peculiar  point  of  aim 
in  the  rejiresentation.  Japheth,  however,  conies 
6r8t,  because,  since  the  history  of  Israel  stands  in 
oeareet  recifrocal  connection  with  that  of  the  Ham- 


ites, the  Japhethites  in  this  respect  take  the  back 
ground.  2.  The  table  has,  in  like  manner,  a  cleai 
view  of  the  nearest  descendants  of  the  three  soni 
of  No.ah,  of  the  seven  sons  of  Japheth,  of  the  fouj 
eons  of  Ham,  and  the  five  sons  of  Shem.  It  pr© 
sents  us,  therefore,  the  sixteen  ground-forms  of  com 
mencing  national  formations.  3.  In  the  case  of  five 
sons  of  Japheth,  one  son  of  Ham,  and  three  sons  of 
Shem,  the  genealogy  is  not  carried  beyond  the  grand- 
children. 4.  In  respect  to  the  Japhethites,  it  doei 
not,  generally,  go  beyond  the  grandchildren  ;  among 
the  Hamites  it  passes  through  the  grandchild, 
Raamali,  to  the  great-grandchildren  ;  so,  likewise, 
through  the  grandchildren,  the  Casluhim  ;  among 
the  Shemites,  through  Aiphaxad,  it  proceeds  to  the 
great-great-grandchildreu,  and  these,  tlirough  th( 
great-great-grandchild,  Joktan,  are  carried  one  step 
farther.  5.  The  table  occupies  itself  least  with  the 
Japhethans;  beyond  the  Medes,  the  people  of  Mid 
die  .\s!a  and  the  eastern  nations  generally  come  tit 
farther  into  the  account.  It  appears,  however,  t( 
have  little  familiarity  with  the  Phoenicians  proper 
since  it  only  makes  mention  of  Sidon,  .^  liilst  it  ex- 
hibits a  full  acquaintance  with  the  Egyptians,  with  tht 
inhabitants  of  Canaan,  and  with  the  Araliian  tribes. 
In  this  peeuUar  form  of  the  table  lies  the  mark  of  itf 
very  high  antiquity.  6.  It  contains  three  fundamen- 
tal geographical  outlines,  one  political,  and  besides 
this,  an  important  theocratic-ethnou'raphic  notice. 
Geographical:  1.  The  mention  of  the  spreading  of 
the  Javanites  (lonians)  over  the  isles  and  coasts  of 
the  Mediterranean;  •!.  the  spreading  of  the  Canaan- 
ites in  Canaan  ;  3.  the  extension  of  the  Joktanites  ir 
Arabia.  Political:  The  first  founding  of  cities  (ot 
states)  by  Nimrod.  Theocratic:  The  division  of  the 
world  in  the  time  of  Peleg,  the  ancestor  of  Abrah<am. 
Kurtz  recommends  the  following  as  fundamental 
positions  in  deciding  on  the  names  in  the  ethnologi- 
cal table:  1.  The  names  denote,  for  the  most  part, 
groups  of  people,  whose  name  is  carried  back  to  the 
ancestor ;  the  race,  together  with  the  ancestor,  form- 
ing one  united  conception.  2.  Moreover,  the  one 
designation  for  a  land  and  its  inhabitants,  must  not 
be  misapprehended  ;  for  example,  the  names  Ca- 
naan, Aram,  etc.,  pass  over  from  the  land  to  the 
people,  and  then  from  the  people  to  the  ancestor. 
3.  In  general,  tlie  table  proceeds  from  the  statnx  in 
quo  of  the  present,  solving  the  problem  of  national 
origin  formally  in  the  way  of  evolution  (unity  for 
multiplicity),  but  materially  in  tlie  way  of  reduction, 
in  that  it  carries  back  to  unity  the  nations  that  lit 
within  the  horizon  of  the  conceiving  beholder.  The 
last  position,  however,  hardly  holds  of  the  sons  of 
Noah  himself;  just  as  little  can  it  be  applied  to  the 
genealogies  of  the  Sheniitic  branching.  In  regard, 
thill,  to  the  sources  of  the  table,  Kurtz  also  remarks : 
"together  with  Heiigstenberg  and  Delitzsch,  we  re- 
gard the  sources  of  this  ethnological  table  to  !,ave 
been  the  patriarchal  traditions,  eiiri' hed  b;  the 
knowledge  of  the  nations  that  had  reached  the  Isra- 
elites through  the  Egyptians.  Hengstenherg  had 
already  begun  to  make  av.ailable,  in  proof  of  thU 
origin,  the  knowledge  of  the  peoples  that  was  ex- 
pressed on  the  Egyptian  monuments.  In  assigiiiai 
its  composition  (as  a  constituent  element  of  Genesis) 
to  about  the  year  IIMIO  B.  c,  Knobel  must  naturally 
regard  the  ethnological  knowledge  of  the  Phojiiicianf 
as  its  true  source."  On  the  significance  of  the  table, 
the  same  writer  (Kurtz)  remarks:  "Now  that  the 
sacred  history  is  about  to  leave  the  nations  to  gc 
their    own    way,    the    preservation    of   their    namef 


CHAP.   X.    1-32. 


34: 


indicatee,  that  notwithstanding  this,  they  are  not 
wholly  lo?t  to  it,  and  that  they  are  not  forgotten  in 
the  counsel  of  everlasting  love.  Its  inierost  for 
the  Old  Testament  history  consists  partieularly  in 
this,  that  it  presents  so  completely  the  gcne.'ilogi- 
cal  position  which  Israel  holds  among  the  nations  o( 
the  earth.  It  is,  moreover,  like  the  primitive  history 
everywhere,  in  direct  contrast  with  the  phiiosophenns 
and  myths  of  the  heathen."  In  relation  to  the  idea, 
that  henceforth  the  nations  are  to  be  suffered  to  go 
their  iwn  way,  Keil  reminds  us  of  Acts  xiv.  IB  ;  in 
rfclation  to  the  prospect  of  their  restoration,  he  de- 
scribes the  ethnological  table  as  a  preparation  for 
the  promise  of  the  blessing  which  is  to  go  forth  from 
the  promised  race  over  all  the  races  of  the  earth  (ch. 
xii.  23).  For  the  historiealness  of  the  ethnological 
table,  Keil  presents  the  following  arguments :  1 .  That 
there  is  uo  trace  of  any  superiority  claimed  for  the 
Shemites ;  2.  no  trace  of  any  design  to  fill  up  any 
historical  gaps  by  conjecture  or  poetic  invention. 
This  is  seen  in  the  great  differences  in  the  narration 
as  respects  the  individual  sons  of  Noah  ;  in  one  case, 
there  is  mention  made  only  to  the  second  ;  then 
again  to  the  third  and  fourth  member ;  of  many  the 
ancestors  are  particularly  mentioned  ;  whilst  in  other 
cases  the  national  distinctions  alone  are  specified ; 
so  that  in  respect  to  many  names  we  are  unable  to 
decide  whether  it  is  the  people  or  the  ancestor  that 
is  meant  to  be  denoted  ;  and  this  is  especially  so  be- 
cause, by  reason  generally  of  the  scantiness  and  un- 
reliability of  ancient  accounts  that  have  come  down 
to  us  from  other  sources  concerning  the  origin  and 
commencements  of  the  nations,  many  names  cannot 
be  satisfactorily  determined  as  to  what  people  they 
really  belong. 

Against  the  certainty  of  this  ethnological  table, 
there  have  been  made  to  bear  the  facts  of  linguistic 
affinity.  The  Phoenicians  and  the  Canaaiiites  are  as- 
signed to  Ham,  but  their  language  is  Shemitic.  Tuch 
ascribes  this  position  of  the  people  aforesaid  among 
the  Hamites  to  the  Jewish  national  hatred,  and  would 
regard  it  as  false.  But  on  the  contrary,  it  must  be 
remembered  that  the  Jews,  notwithstanding  their 
national  hatred,  never  denied  their  kinsmanship  with 
the  Edomites  and  others.  Knobel  solves  the  philo- 
logical problem  by  the  supposition  that  the  Canaan- 
ites  who  migrated  to  that  country  might  have  re- 
ceived the  Shemitic  language  from  Shemites  who 
had  previously  settled  there.  Add  to  this  that  the 
affinity  of  the  Phoenicians  and  Canaanites  with  the 
Hamitic  nations  of  the  south  seems  to  be  establish- 
ed (Kurtz,  p.  90;  Kadlen,  p.  23.^).  As  to  what 
concerns  the  Elamites  on  the  Persian  Gulf,  wo  must 
distinguish  them  from  the  eastern  Japhethic  Per- 
sians. Besides  these  philological  difficulties,  there 
has  been  set  in  opposition  to  the  ethnological  table 
the  hypothesis  of  autochthonic  human  races.  We 
have  already  spoken  of  this.  And  again,  say  some, 
how,  in  the  space  of  four  hundred  years,  from  Noah 
till  the  Patriarchal  time,  could  such  a  formation  of 
races  have  been  completed?  On  that  we  would  re- 
mark, in  the  first  place,  that  the  American  and  Ma- 
layan races  have  only  been  known  since  the  time  of 
modern  voyages  of  discovery.  The  Mongolian  race, 
too,  does  not  come  into  the  account  in  the  patriarchal 
Age.  There  is,  therefore,  only  the  contrast  between 
the  Caucasian  and  the  JitMopic.  For  the  clearing 
up  of  this  difficulty,  it  is  sufficient  to  note :  1.  The 
extraordinary  difference,  which,  in  the  history  of 
Noah,  immediately  ensued  between  Shi-m  and  Ja- 
oheth  on  the  one  side,  and  Han  on  the  olner ;  2.  the 


progressive  specializing  of  the  Hamitic  type  in  con 
nection  with  the  Hamitic  spiritual  tendency  towardi 
its  passional  and  the  sensual ;  3.  the  change  that  tool 
place  in  the  Hamitic  type  in  its  oiigintd  yiehling  con 
i'ormity  to  tlie  effect  of  a  southern  climate.  Th« 
Hamitic  type  had,  moreover,  its  imiversal  sphere  as 
the  ^thiopic  race ;  this  constituted  its  developed 
ground-form,  whilst  sitigle  branches,  on  the  othei 
hand,  through  a  progress  of  ennobling,  might  mak( 
an  approach  to  the  Caucasian  cultivatioti.*  Thai 
Shem  and  Japheth,  however,  iti  their  nobler  tenden 
cy,  should  unite  in  one  Caucasian  form,  is  not  to  be 
wondered  at.  The  great  difference  between  the 
Shemitic  type  and  the  Japhethan,  as  existing  withii 
the  Caucasian,  is,  notwithstanding,  fully  acknowl- 
edged. Since,  however,  the  Shemitic  type  in  its  no- 
bler branches,  may  make  transitions  to  the  Cauca- 
sian ;  so  also  may  sefiarations  from  the  Japhethio 
and  Shemitic  form,  perhaps,  the  Mongolian  and  the 
American  races,  in  consequence  of  a  common  ten- 
dency (see  KoRTZ,  p.  80.  "  The  Direction  of  the 
Noachidse.") 

There  have  also  been  objected  to  the  table 
chronological  difficulties  ;  in  so  far  as  it  forms  a  mid- 
dle point  for  the  assumption  of  Jewish  and  Christian 
chronology.     According  to  Bunseu,  the  time  before 


•  [Caucasian  CuUivolion.  Cau&isus,  or  Caucasia,  de- 
notes, geographically,  the  region  between  the  Black  and 
Caspian  Seas.  Ethnologically,  no  term  is  more  indefinite. 
If  we  take  it  of  the  territory  above  indicated,  it  may  be  truly 
said,  that  its  inliabitants  were,  at  this  early  time,  and  long 
afterwards,  the  lowest  in  the  human  scale.  Where  it  waa 
not  a^aTo<;  6p77jata,as  described  by  ^Eschylus,  it  was  occupied 
by  trilies  proverbial  for  their  barbarism.  "  The  savage  Cau- 
casus "  (aTrdydpttiiro^,  aTfpKTjt;)  becomes  a  name  for  all  that  wag 
most  rude  and  ferocious.  See  the  accouiit  given  by  Herodo- 
tus of  the  wTCtched  hordes  that  then  lived  the  lowest  no- 
madic life  between  these  two  seas,  dir  t}A7)s  aypirj^  fuJovTo, 
deriving  theli-  sustenance  from  the  wild  products  of  the  for- 
est, painting  themselves  with  the  figures  of  animals,  and 
li\'ing  like  them,  in  ways  so  gross,  that  Rawlinson  and  others 
omit  the  passage  in  their  translations, — /iift*-  re  tovtwi'  rdti 
avOputtriov  elfat  kfi^avia  Ka.Ta.iTep  Totai.  Trpo^arocai.  llEROD. 
i.  203.  To  say  that  the  Egyptians  and  I'hcenicians,  01 
the  Hamites  in  general,  or  any  single  branehis  of  them, 
"thi-ougb  an  ennobling  (diirc/t  rerede/«j|^j  might  make  an 
•approach  to  the  Caucasian  culture,*'  that  is.  lie  raided  higher 
in  the  scale  ot  civilization,  would  be  very  much  like  ascrib- 
ing a  similar  elevating  influence  to  the  Finns  and  the  Lap- 
landers, as  exercised  upon  the  French  and  English.  The 
savage,  as  we  now  understand  the  teim,  was  not  the  piami- 
tive  condition  of  mankind  ;  but  the  earliest  appearance  of 
it  as  a  degeneracy,  as  a  loss  of  the  humaiw-ness,  of  spiritual 
superiority,  and  "a  tendency  to  the  wilder  animal  state,  pre- 
sented itself  in  this  very  region.  The  mhahitants  have 
shown  the  same  ever  sinci'.  No  part  of  the  earth,  geograph- 
ical iv  kno\\-n,  has  had  less  of  a  history,  or  been  less  connect- 
ed w^th  history  (if  that  is  a  criterion  of  ethnological  rank) 
than  this  boasted  Caucasia,  or  Circassia.  The  Kalmuc,  and 
other  Tartar  tribes  that  even  now  roam  its  wilds,  though 
perhaps  possessing  a  more  comely  personal  appearance,  like 
the  wild  horses  of  the  same  region,  .are  inferior  in  civiliza- 
tion, and  in  some  kinds  of  liter.ary  culture,  to  the  inhabitanti 
of  Bomou  and  other  kingdoms  of  Central  .\frica,  in  which 
the  old  Egjrptian  and  Ethiopian  humane-ness  has  not  wholly 
gone  out,  or  has  been  kept  alive  through  Arabian  influence. 
The  sons  of  Japheth,  who  went  north,  were  the  earliest  of 
the  human  race  to  become  wholly  savage,  and  the  longest 
to  continue  such,  until  m>t,  at  a  much  later  day,  by  the 
Southern  and  Mediten-anean  streams  of  civilization  carry- 
ing with  it  the  Christian  cuUus.  Even  the  Javanites,  thfl 
Greeks — not  the  earliest  Pelasgi,  merely,  but  the  later  Hel- 
lenes and  Dorians — were,  for  a  long  time,  the  Barbarians, 
is  compared  with  the  Egyptians  and  the  Phoenicians.  Se« 
how  Homer  everywhere  speaks  of  these  older  and  more  civ- 
ilized peoples,  aji  compared  with  his  own  countrvmen.  Tha 
ancieot  stream  of  light  has  s  nc«  turned  nortiiward,  as  it 
may  again  be  deflected  to  the  south ;  but  all  the  boasting 
about  Caucasian  supremacy  is  m  the  face  of  history.  It  is  a 
carrying  of  the  most  modem  ideas,  and  the  most  irrational 
of  modern  prejudices,  into  our  estimate  of  the  ancient  world, 
or  of  the  huiiian  race,  during  much  the  greater  part  of  it^ 
existence.— T.  I*] 


o48 


GENESIS,  OR  THE  FIRST  BOOK   Of   MOSES. 


Christ  must  be  reckoned  at  20,000  vears, — namely, 
to  the  flood,  10,000,  and  from  the  flood  to  Abraham, 
7,000  (see,  on  the  contrary,  Delitzsch,  [i.  2',)1). 
Taking  these  20,000  years,  the  ante-Christian  human- 
ity loses  itself  in  a  Thohu  Vahobu  running  through 
many  thousand  years  of  an  unhistorical,  beastly  ex- 
istence, wherein  the  liumau  spirit  fails  to  find  any 
recognition  of  its  nobility. 

Dehtzsch,  in  his  admirable  section  on  the  ethno- 
logical table,  remarks,  p  286 :  "  The  line  of  the 
promise  with  its  chosen  race,  must  be  distinguished 
from  the  confusion  of  the  Oentiles ;  such  is  the  aim 
of  this  great  genealogical  chart,  and  in  accordance 
with  which  it  is  constructed.  It  is  a  fundamental 
characteristic  of  Israel,  that  it  is  to  embrace  all  na- 
tions as  partakers  of  a  like  salvation  in  a  participa- 
tion of  hope  and  love, — an  idea  unheard  of  in  all 
antiquity  beside.*  The  whole  ancient  world  has 
nothing  to  show  of  like  universaUty  with  this  table. 
The  earth-describing  sections  of  the  Epic  poems  of 
the  Hindoos,  and  some  of  the  Puranas,  go  greatly 
astray,  even  in  respect  to  India,  whilst  the  nearest 
lands  are  lost  in  the  wild  and  monstrous  account  that 
is  given  of  them.  Their  system  of  the  seven  world 
islands  (tlvipax)  that  lay  around  the  Meru,  seems  oc- 
cupied with  the  worlds  of  gods  and  genii  rather  than 
with  the  world  of  man.  (Lassen,  in  the  "Journal  of 
Oriental  Knowledge,"  i.  p,  341 ;  Wilson,  TOc  Vishnu 
Piiranit).  Nowliere  is  there  to  be  found  so  unique 
a  derivation  of  the  national  masses,  or  so  universal 
a  survey  of  the  national  connections.  A  tinge  of 
hopeful  green  winds  through  the  arid  desert  of  this 
ethnological  register.  It  presents  in  perspective  the 
prospect  that  these  far-sundered  ways  of  the  nations 
shall,  at  the  last,  ccme  together  at  the  goal  which 
Jehovah  has  marked.  Therefore  does  Baumgarten 
complete  the  saying  of  Johannes  von  Miiller,  "that 
history  has  its  bi-ginning  in  this  ethnological  table," 
with  a  second  equally  true,  "that  in  it  also,  as 
Its  closing  limit,  sliall  history  hud  its  eud."  We 
may  undervalue  this  table  if  we  overlook  the  fact 
that,  in  its  actual  historical  and  ethnological  ground- 
features  it  presents,  symbolically,  a  universid  image 
of  the  one  humanity  in  its  genealogical  divisions. 
We  may  overvalue  it,  or  rather,  set  a  false  value 
upcin  it,  when  we  attempt  to  trace  back  to  it,  with 
full  confiilence,  all  the  known  nations  now  u[ion  the 
earth.  Even  the  number  70,  as  the  universal  sym- 
bol of  national  existences,  can  only  be  deduced  from 
it  by  an  artificial  method ;  as,  for  example,  in  Dk- 
LiTzscH,  p.  289.  It  is  only  in  the  symbolical  sense 
that  th<'  catalogue  may  be  regarded  as  amounting  to 
this  number. 

Neither  can  we  derive  this  subdividing  the  na- 
tions to  such  a  inuitiplic'ty  of  national  life,  from  the 
IMufusion  cjf  languages  at  Babel,  The  natural  sub- 
divi.sion  of  the  peojile  has  something  of  an  ideal 
aspect;  the  increased  impulse  given  to  it  at  Babel 
had  its  origin  in  sin.     We  regard  it,  therefore,  as  a 


•  [The  most  secluded  people  in  ancient  times,  the  only 
one  posKeHvSini?,  a  nd  carrymRwilh  them  in  their  historv,  a 
Korla^idca,  and  thiti  datint?  from  the  very  eajiiest  pi-n'od  ! 
Bee  Gen.  xxviii,  11,  and  still  earlier,  Gen.  iii,  1.^ :  "in  tlioc 
ftcd  in  thy  si-ed  'iliall  all  the  fiimilics  of  the  earth  ho  hlessed," 
This  certjiinly  prcHi-nts  the  JewiHli  n.itirm  in  a  most  remark- 
able liKlit,  dvmaTidiiiK  the  (itiention  ni  all  who  talk  ahout 
tjie  nliilN-oi)liv  of  liiHloiy,  iinrl  e.jn-cially  nf  tliose  who  arc 
r<irid  of  deHcrii)ln-.'  the  Old  ToHtament  a.s  jirenenlini;  an  out- 
irard,  nan«w,  ai  d  exclaKive  eeoiiomy.  IIow  tmiversal  the 
influence  of  Grecian  culture  and  Koiiian  connueHt,  \ei  nei- 
ther of  Ihem  hud  what  may  he  culled  a  world-idea,' or  any- 
Uiing  like  the  Mei4iianic  conception.— T.  L.) 


Strong  proof  of  the  canonical  intuition  that  tiiii 
ethnological  table  precedes  instead  of  following  the 
history  of  the  tower-building,  Kurtz  treats  the  his 
tory  of  Babel  as  earlier  than  that  of  the  register ;  sni 
Keil,  too,  would  seem  inclined  to  identify  the  diversitj 
of  the  nations  with  the  confusion  of  tongues  (p,  107). 
After  these  general  remarks,  «  e  will  confine  out* 
selves  to  the  most  necessary  particulars. 


EXEGETICAIj  and  CKITICAIi. 

1.  Vers.  2-5, — The  Japhelhites. — Gomer. — Th( 
Cimbri,  as  well  as  the  Cutiiri/  or  OiKitri/  iu  Wales 
and  in  Bretagne,  are  to  be  regarded  as  in  relation 
with  the  Cimmerians.  They  represent  the  north- 
western portion  of  the  Japhethaii  territory. — Magog 
appears  to  represent  the  whole  northeast,  as  the 
Scythians,  in  the  most  general  way,  denote  the  cycle 
of  the  northeastern  nations.  "The  Sarmatians,  for 
the  most  part,  he  to  the  west.  The  chief  people  in 
the  army  of  Gog,  Ezek.  xxxviii.  2,  3 ;  xxxLx.  1,  is 
'rx". ,  that  is  the  Rossi,  or  Russians."  Knobel. 
— Madai;  the  Medes,  who  inhabit  the  south  nnd 
Southwest. — Javan,  belonging  to  tlie  south,  the 
Graeco-Italian  family  of  nations. — Thubal  and  Me- 
shech  as  well  as  Thogarma,  inhabiting  the  middle 
tracts:  Iberians,  or  Georgians,  Armenians,  Poutus, 
the  districts  of  Asia  Minor  generally. — Gomer's 
Sons:  Ashkenaz  is  referred  to  the  Germans,  by 
others  to  A.sia  Minor,  the  .\siones.  Ashkenaz  is  ex- 
plained by  Knobel  as  denoting  the  race  of  .\sen. 
The  oldest  son  of  the  Germanic  Mannus  was  called 
Iskus,  equivalen;  to  Ask,  Ascanios. — Riphat  is  re- 
ferred by  Knobel  to  the  Celts,  by  Josephus  to  the 
Paphlagonians ;  in  which  there  is  no  contradiction, 
since  the  Celts  also  (the  Gauls)  had  a  lionie  in  Asia 
(Galatia). — Thogarma. — The  Armenians  to  this  day 
call  themselves  the  House  of  Tliorgi>m  or  Thorko- 
matsi. — Sons  of  Javan :  Elisa  is  referred  to  Ehs 
and  to  the  ^Eolians,  Tarshish  to  Tartessus,  and  also 
to  the  Etruscans,  whom,  nevertheless,  Delitzsch  holds 
to  have  been  Shemites ;  Kittim  is  referred  to  the 
Cyprians  and  the  Carians ;  Dodanim  to  the  Darda- 
nians. 

2.  Vers.  6-20.— TVic  Hawiten.  The  three  firsi 
sons  of  Ham  settled  in  Northern  Africa.  1,  The 
.(Ethiopians  of  the  upper  Nile;  2.  the  Egyptians  ol 
the  lower  Nile ;  S.  the  Libyans,  west  of  the  Egyp- 
tians, in  the  east  of  Northern  Africa.  The  Cushites 
appear  to  have  removed  from  the  high  northeast 
(Cossce),  passing  over  India,  Babylonia,  and  .\rabia, 
in  their  course  towards  the  south;  for  "iu  these 
lands  the  ancients  recognized  a  dark-colored  people, 
who  were  designated  by  them  as  Jitliinjiians,  and 
who  have  since,  in  part,  j^erished,  whilst  a  few  have 
kept  their  place  to  this  day,"  Kudbel, — Mizraim. 
— The  name  denotes  narvowintj^  cjiclosinii  ;  its  dual 
form  <icnotes  the  double  Egypt  (upper  and  lower 
Egypt);  AlyuTrTin  is  probably  from  Kah-ptah,  land 
of  l*'ali.  The  old  Egyptian  name  is  Kemi,  Chomi, 
(with  reference  to  Ham), — Canaan. — Hetween  the 
Mi-diterranean  Sea  and  the  western  j^hore  of  Jordan. 
— The  name  Pa>ni  (Puni),  allied  to  ((joi-dv,  blood,  and 
(poii'iiv,  blonii-red,  denotes  the  Pho'nieiiins  in  theil 
original  Hamitic  color. — Sons  of  Cush.  Seba. — 
Meroe,  which,  at  one  time,  aeeoiding  lo  .foseiihns 
was  called  Seba. — Chavila. — In  the  Se|ituagint, 
EiiiAa.  The  Macrobiaus  (or  long  living),  .Ethiopians 
of  the  modern  Abyssinia. — Sabta. — Sabbata,  a  capi 
tal  city  in  Southern  Arabia.     "  To  this  daj  there  i» 


CHAP.    X.    1-32. 


34£ 


in  Yemen  and  Iladramaut  a  dark  race  of  men  who 
•re  distinct  from  tlie  light-colored  Arabians.  So  it 
is  also  in  Oman  on  tlie  Persian  (iulf."  Knobel. 
— Raamah. — Septuagint:  'P€7iua,  in  Southeast  era 
Araliia — Oman.  There,  too,  there  are  obscine  imli- 
cations  of  Raamah's  sons  Sheba  and  Dedan. — Sab- 
techa,' — Dark-colored  men  on  the  east  side  of  the 
Persian  Gulf,  in  Caramania. — Aside  from  these, 
Nuyirod  \a  also  made  prominent  as  a  son  of  Cush, 
vers.  8-12.  Knobel  regards  this  section  as  a  Jeho- 
ristic  interpolation,  and  so  does  Delitzseh.  The 
name  Jehovah,  however,  as  occurring  here,  is  no 
proof  of  such  a  fact ;  it  comes  naturally  out  of  the 
accompanying  thoughts.  The  only  thing  remarka- 
ble is,  that  Nimrod  Is  not  named  in  immediate  con- 
nection with  the  other  sons  of  Ciish,  but  that  the  two 
sons  of  Raamah  go  before  him.  It  is,  however,  easy 
enough  to  be  understood,  that  the  narrator  wished 
first  to  dispose  of  this  lesser  reference.*  Interrup- 
tions similar  to  it  are  of  repeated  occurrence  in  the 
table,  as  is  the  case  also  in  other  genealogies  (1  C'hr. 
ii.  7 ;  xxiii.  4,  22). — He  was  a  mighty  hunter. — 
'•  The  author  presents  Nimrod  as  the  son  of  Cush, 
putting  him  far  back  before  the  time  of  Abraham, 
and  as.^igns  him  to  the  ^Ethiopian  race.  In  fact,  the 
classical  writers  recognize  .(Ethiopians  in  Babylonia 
in  the  earliest  times.  They  speak,  especially,  of  an 
..Ethiopian  king,  Cepheus,  who  belongs  to  the  mythi- 
cal time,  and  there  is  mention  of  a  trace  of  the  Cephe- 
nians  as  existing  to  the  north  of  Babylon."  Knobel. 
In  the  expression,  "  he  began  to  be  a  hero,  or  a 
mighty  one  upon  the  earth,"  there  is  no  occasion  for 
caUing  him  a  ''postdiluvian  Lamech"  (Delitzseh). 
He  began  the  unfolding  of  an  extraordinary  power 
of  will  and  deed,  in  the  fact  mentioned,  that  he  be- 
came a  mighty  hunter  in  the  presence  of  Jehovah. 
The  hunting  of  ravenous  beasts  was  in  the  early 
time  a  beneficent  act  for  the  human  race.  Powerful 
huntsmen  appear  as  the  pioneers  of  civilization ;  a 
fact  which  clearly  proclaims  itself  in  the  myth  of 
Hercules.  And  so  the  expression,  "  Nimrod  was  a 
mighty  hunter  before  Jehovah,"  may  mean,  that  he 
was  one  who  broke  the  way  for  the  future  institu- 
tions of  worship  and  culture  which  Jehovah  intend- 
ed in  the  midst  of  a  wild  and  uncultivated  nature. 
There  is  iinother  interpretation :  he  was  so  mighty  a 
himter,  that  even  by  Jehovah,  to  whom,  in  other  re- 
spect.s,  nothing  is  distinguished,  he  was  recognized  as 
such  (Knobel ;  Delitzseh) ;  but  this  seems  to  us  to 
have  little  or  no  meaning.  Keil  holds  fast  to  the 
traditional  interpretation  :  in  defiance  of  Jehovah, 
and,  at  the  same  time,  takes  th:  literal  sense  of 
auimal-lmnting  in  connection  with  the  tropical  sense 
of  hunting  men,  so  that  he  explains  it,  with  Herder, 
as  meaning  an  ensnarer  of  men  by  fraud  and  force. 
Neither  the  expression  itself,  nor  the  proverb :  "  like 
Nimrod,  a  mighty  hunter  before  the  Lord,"  justifies 
this  view.  By  such  a  proverb,  there  may  be  denoted 
1  praiseworthy,  Herculean  pioneer  of  culture,  as  well 
as  a  blameworthy  and  violent  despot.  In  truth,  the 
chase  of  the  animals  was,  for  Nimrod,  a  preparatory 
exercise  for  the  subjugation  of  men.     "  For  him  anil 

[*  Maimonides  seems  to  give  a  better  explanation  of  this. 
He  says  :  "These,  Seba  and  Havilah,  were  heads  of  peoples, 
and  the  sons  of  Raamah  became  two  peoples :  but  Nimrod 
did  not  become  a  people  (genealogically),  wherefore  the 
Scripture  saith  t-imply,  and  '  Cush  begat  Nimrod,'  and  not, 
the  'sons  of  Cush  were  Nimrod,  and  Seba,  and  Havilah.'  " 
That  if,  Nimrod  does  not  come  in  the  ethnological  register 
of  peoples,  though  he  L'*  mentioned  afterwards  as  a  histori- 
•al  person.  He  applies  the  same  principle  of  interpretation 
A  other  similar  cases.  — T.  L.l 


his  companions,  the  chase  was  a  training  for  war,  ai 
we  are  told  by  Xexopho.n  [Kiineffete,  C.  i.),  the  oW 
heroes  were  pupils  of  Ciiiron,  and  so,  /ia^rtrai  kuvti- 
yeuiuy,  disciples  of  the  chase."  Di'litzsch. — And 
the  beginning  of  his  kingdom  was  Babel,— • 
K.NOBEL;  "  His  yz'r.s^  kingdunj  in  contrast  with  hij 
seecuid."  This,  however,  is  not  necessarily  involved 
in  the  expression,  "  the  beginning."  It  denote* 
rather  the  basis.  In  thus  playing  the  hero,  Nimroa 
established,  in  the  first  place,  a  kingdom  that  em^ 
l)raced  Babel,  that  is,  Babylon,  Erech,  or  Orech,  in 
the  southwest  of  Babylonia,  Akkad  (in  respect  to 
situation  'Akktittj),  in  a  northern  direction,  and  ir 
tlie  .Northeast,  Calueh,  in  respect  to  territory  corre- 
sponding to  Chalonitis,  or  Ktisiphon,  on  the  east 
shore  of  the  Tigris.  This  establishment  of  an  em- 
pire transforming  the  patriarchal  clan-govenmienta 
into  one  monarchy  is  not  to  be  thought  of  as  hap- 
pening without  force.  The  hunter  becomes  a  subju- 
gator of  men,  in  other  words,  a  contjueror. — Out  of 
that  land  went  forth  Asshur.  [Lange  translates: 
Out  of  that  land  went  he  forth  towards  Asshur.j 
— The  Septuagint,  Vulgate,  and  many  interpreters 
(Luther,  Calvin)  regard  Asshur  as  the  grammatical 
subject,  and  give  it  the  sense :  Asshur  went  forth 
from  Shinar.  On  the  contrary,  the  Targum  of  Onke- 
los,  Targum  of  Jonathan,  and  many  other  authorities, 
(Baumgarten,  Delitzseh.  Knobel)  have  rightly  recog- 
nized Nimrod  as  the  subject.  Still,  it  does  not  seem 
clear,  when  Knobel  supposes  that  Nimrod  had  lefi 
his  first  kingdom  for  the  sake  of  founding  a  sec 
ond.  Moreover,  it  is  not  to  be  supposed  that  hi 
barely  extended  his  rule  over  an  uninhabited  terri 
tory  for  the  purpose  of  colonizing  it.  It  was  ratbei 
characteristic  of  Nimrod,  that  he  should  seek  still 
more  strongly  to  appropriate  to  himself  the  occupied 
district  of  Assyria  by  the  establishment  of  cities. 
The  first  city  was  Nineveh  (at  this  day  the  ruin- 
district  called  Nimrud),  above  the  place  where  the 
Lycus  flows  into  the  Tigris  ;  the  second  was  Reho- 
both,  probably  east  of  Nineveh ;  the  third  Calah, 
northward  in  the  district  of  Kalachan,  in  which 
there  is  fouml  the  place  of  ruins  called  Khorsabad 
the  fourth  was  Resen,  between  Nineveh  and  Calah 
— The  same  is  a  great  city. — The  first  suggested 
sense  would  seem  to  denote  Resen  as  the  great  city, 
or  as  the  greater  city  in  relation  to  the  others  named 
with  it.  On  the  contrary,  remarks  Knobel :  Reser 
is  nowhere  else  mentioned  as  known  to  antiquity 
and  could  not  possibly  have  been  so  distinguished 
as  to  be  called  in  this  short  way  l?ie  great  city.  Rath' 
er  does  the  expression  denote  the  four  cities  taken 
together,  as  making  Nineveh  in  the  wider  sense,  and 
which,  both  by  Htbrews  and  Assyrians,  was  thus 
briefly  called  the  great  city."  According  to  Ktesias, 
it  had  a  circumference  of  four  hundred  and  eighty 
stadia  (twenty-four  leagues),  with  which  there  well 
agrees  the  three  days'  journey  of  Jonah  iii.  .3  ;  it  em- 
braced the  quarter  founded  by  Nimrod,  out  of  which 
it  grew  in  the  times  that  followed  Nimrod,  whin  the 
Assyrian  kings  gradually  combined  the  four  places 
into  one  whole;  thus  the  whole  city  was  named  Nin- 
eveh after  its  most  southern  part.  The  ancient 
assertions  respecting  the  circuit  of  the  city  are  con- 
firmed by  the  excavations.  "  These  four  cities  cor- 
respond, probably,  to  the  extensive  ruins  on  the  east 
of  the  Tigris,  that  have  lately  been  made  known  bj 
Layard  and  Botta,  namely,  Xebi-Junus  and  Kujund 
schik,  opposite  Mosul,  Khorsabad,  five  leagues  north 
icnd  N'imrud,  eight  leagues  north  of  Mosul."  Keil 
See  also  the  note  (p.  112)  on  the  agreement  of  Raw 


s&o 


GENESIS,  OR   THE   FIRST   BOOK   OF   MOSES. 


liiison,  Grote,  Niebuhr,  and  others,  as  opposed  by 
the  ooiijeetures  of  Hilzis  and  Bunsen. — The  sons 
of  Mizraim:  1.  Ludim.  As  distinguished  from 
clio  Sheniiiic  Ludira,  ver.  ii  ;  Movers  regards  it  as 
the  old  Berber  race  of  Levatah  that  settled  bv  the 
Svrtis, — so  o;Uled  after  tin;  manner  of  other  collect- 
ive names  of  the  Mauritauiaii  races.  According  to 
Knobel  it  was  the  Shemitic  Ludim,  who,  after  the 
Egyptian  invasion,  were  called  Uyksos.  This  is  in 
the  face  of  tlie  text.  2.  Anamim.  This  is  n-f.'rred 
by  Knobel  to  the  Egyptian  Delta.  3.  Lehabim. 
.Egyptian  Libyans,  not  to  be  confounded  with  -'S. 
tlie  Libyans  proper.  4.  Naphtuhim.  According 
to  Knobel,  the  people  of  Phthah,  the  god  of  Mem- 
phis, in  Middle  Egypt;  according  to  Bochart,  it 
agrees  with  Ne<pdvs,  that  connects  with  the  northern 
cuast-line  of  Egypt.  5.  Pathrusim.  Inhabitants  of 
Pathros,  Meridian  land,  equivalent  to  Upper  Egypt, 
or  Thebais.  6.  Casluhiiu.  The  C'olchians,  "  who, 
according  to  Herod.,  ii.  c.  105,  had  their  descent 
from  the  Egyptians."  This  may  probably  be  held 
of  one  branch  of  Mizraim  ;  whereas  the  origin  of  the 
Cushites  themselves  would  seem  to  point  back  to 
Colchis  (see  Gen.  ii.).— Out  of  whom  came  Philis- 
tim. — The  name  is  explained  as  meaning  emigrants, 
from  the  JSthiopian  word  fallasa.  According  to 
Amos  ix.  7  ;  Jer.  xlvii.  4,  the  Philistines  went  forth 
from  Caphtor.  We  may  reconcile  both  these  decla- 
rations, by  supposing  that  the  beginning  of  the  set^ 
tlement  of  the  Philistines  on  the  coast-line  of  Canaan, 
had  been  a  Ca-.luhian  colony,  but  that  this  was  after- 
wards strengtheneil  by  an  immigration  from  Caphtor, 
and  then  their  territory  enlarged  by  the  dispossession 
of  the  Avim,  Deut.  ii.  23. — And  Caphtorim. — By 
old  Jewish  interpreters  these  are  described  as  Cap- 
padocians ;  they  are  regarded  by  Ewald  as  Cretans. 
Both  suppositions  may  agree  in  denoting  the  course 
of  migration  taken  by  the  Caphtorim — The  sons 
of  Canaan : — "  Notwithstanding  the  Shemitic  lan- 
guage, the  Phoenician  Caiiaanites  arc  here  reckoned 
among  the  Hamitic  nations,  and  must,  therefore, 
have  had  their  origin  from  the  South.  In  fact,  an- 
cient writers  affirm  that  they  came  from  the  Ery- 
thraean Sea,  that  is,  from  the  Persian  Gulf,  to  the 
Mediterranean.  And  with  this  agrees  the  mythology 
whicli  makes  the  Phoenician  ancestors,  Agenor  and 
Phoenix,  akin,  partly  to  Belus  in  Babylonia,  and 
partly  with  Egyptus  (Danaus  the  ^Ethiopian)."  Kno- 
bel. 1.  Zidon.  Although  originally  the  name  of  a 
person,  this  does  not  exclude  its  relation  to  the  fa- 
mous city  so  called,  T2£,  primarily,  to  lay  nets  ;  it 
appears,  however,  to  denote  fishing  as  well  as  hunt- 
ing pro))er.  Sidon  was  the  oldest  city  of  the  Phoeni- 
cians. 2.  Heth.  This  also  stands  as  the  name  of  a 
person,  whereas  the  designations  of  the  Canaanites 
that  follow  have  the  form  of  national  appellations. 
In  this  position  of  Heth,  together  with  Sidon  the 
first-born,  they  would  appear  to  be  denoted  as  tlie 
peculiar  point  of  departure  of  the  Canaanitish  lite. 
The  Uittilcs  (llcthitesj  on  the  hill-land  of  Judah, 
and  t  specially  m  the  neighborhood  of  Hebron,  were 
only  a  braiicli  of  tlie  great  original  lliltite  family 
(1  Kings  X.  29;  2  Kings  vii.  6).  The  Kittini  also, 
and  the  Tyrians,  arc,  according  to  Knobel,  compre- 
hended in  this  name.  3.  The  Jebusites.  Distin- 
guished as  the  inhabitants  of  the  old  .luliu.s,  Jenisa- 
lem.  4.  The  Amorites.  On  the  hill-land  of  Judah, 
and  on  the  other  side  of  Jordan,  the  mightiest  family 
of  the  Canaanites ;  therefore  may  their  nuiiie  eiii- 
far»ce  all  Canaanites  (chs.  xv.  IC  ;  xlviii.  22.)    5.  The 


Girgasites.  (ch.  xv.  21 ;  Deut.  vii.  1 ;  Josh.  iii¥ 

11) ;  their  relation  to  the  Gergesenes  (Matt.  viii.  28 
is  very  uncertain.  6.  Hivites  (or  Hevites)  ii 
Sichein  (ch.  xxxiv.  2),  at  (Jibeon  (Josh,  ix.  7 ),  and 
at  the  foot  of  Hernion  (Josh.  xi.  3).  "  The  live  lasl 
sons  of  Canaan  dwelt  nortliw.ird  in  Phoenicia."  Kno- 
bel. The  Arkites.  Denoted  from  tlie  city  Ar''a 
north  of  Sidon.  The  Sinites,  named  from  the  citj 
Sina,  mentioned  by  Hieronymus,  still  farther  north 
More  northern  still  the  Zemaiites,  named  fioiu  the 
city  Simyra  (Sumrali,  by  the  moderns).  Farthest 
north  the  Arvadites  ^also  on  the  island  Aradus) ; 
on  the  northeasi.  the  Hamathites,  name  from  the 
city  Hamatli,  still  existing. — And  afterwards  were 
spread  abroad. — This  spreading  extends  from  the 
Phoenician  district  along  the  coast.  The  Kenites, 
mentioned  ch.  xt.  19-21,  the  Kenezites,  and  the 
Kadmonites,  are  regarded  by  Delitzsch  as  people  of 
Hiimitic  descent.  So  also  the  Rephaim,  besides 
whom  there  are  s.iU  farther  named  the  Perezites. 
The  same  thing  may  probably  be  said  of  the  Geshu- 
rum,  mentioned  1  Sam.  xxvii.  8.  The  Susim  and 
Emim,  ch.  xiv.,  he  (Delitzsch)  holds  to  be  not  Ca- 
naanites, hut  a  people  of  a  later  introduction  (p.  300). 
An  immigration  of  Sheniites  must,  in  truth,  have 
preceded  that  of  the  Hamites  into  Canaan. — The 
sons  of  Shem  (vers.  21-31 ).  The  father  (ances- 
tor) of  all  the  cliildren  of  Eber. — This  declara- 
tion calls  attention  beforehand  to  the  lact,  that  in 
the  sons  of  Eber  the  Shemitic  line  of  the  descend- 
ants of  .\braham  separates  again  in  Peleg,  namely, 
from  Joktan  or  his  Arabian  descendants.  1.  dam. 
Elamites,  the  most  easterly  Shemites  who  dwelt  from 
the  Persian  Gulf  to  the  Caspian  Sea ;  at  a  later  day 
they  are  lost,  together  with  their  language,  in  the 
Persians.  2.  Asshur.  Assyrians  to  the  east  of  the 
Tigris,  from  thence  extending  towards  Syria  and  Asia 
Minor.  Their  mother-country  was  a  plain;  hence 
the  name  (from  ^ItS).  Their  Shemitic  language  also 
underwent  a  change,  and  became  foreign  to  the  He- 
brew. 3.  Arphaxad.  Their  dwelling-place  was  in 
Arrapachitis,  on  the  east  side  of  the  Tigris,  from 
which  they  spread  out;  by  Ewald  and  Knobel  it  is 
interpreted  as  referring  to  the  Cbaldseans,  whicli 
Keil,  however,  regards  as  uncertain.  4.  Liud.  The 
Lydians  of  Asia  Minor,  related  to  the  Assyrians  (see 
Keil,  p.  114;  by  Knobel  they  are  referred  to  the 
Canaanite  and  Arabian  races).  5.  Aram.  Arama^ 
ans,  in  Syria  and  Mesopotamia. — The  sons  oi 
Aram  ;  Uz  and  Gether,  probably  Arabians  ;  Hul 
and  Mash,  probably  Syrians.— The  sons  of  Ar- 
phaxad: — The  names  Salah  and  Eber  {sending 
forth  and  passing  over)  denote  the  already  com- 
inencing  emigration  of  the  Abrahamic  race.  The 
two  sons  of  Eber  are  called  Peleg  [division)  and  Jok- 
tan {diminished,  s?nail).  With  them  there  is  a  divi- 
sion of  the  Abrahamic  and  the  .\rabian  lines.  Peleg 
is  the  ancestor  of  the  first.  This  is  the  ex[ilanatinii : 
in  this  manner  was  it  that  "in  his  day  the  earth  was 
divided."  Kabri  interprets  this  expression  of  a  catas- 
trophe that  took  place  in  the  body  of  the  earth, 
whose  form  was  then  violently  divided  into  the  later 
continental  relations  (in  his  treatise  on  the  "  Origin 
of  Heathenism,"  1859)  Delitzsch  inteiprets  it  aa 
referring,  in  general,  to  the  division  of  the  earlier 
pojiulation ;  Keil  explains  it  of  the  division  that  took 
place  in  con.sei|iiencc  of  the  building  of  the  tower  of 
Babel.*     Knobel  refers  ihe  language  of  the  separa- 

•  [ThiB  would  BeL'm  to  be  the  interiiretaliun  which  nu'nl 
readily  commends  itself  to  the  plnln  reader.  Tho  divifinl 
utthe  earth  is  referred  to  as  something  easily  known  frrn 


CHAP.    X.    1-32. 


35 


tion  of  toe  two  brothers,  Peleg  and  Joktan,  in  which 
Joktan  and  liis  sons  took  their  way  to  the  south. 
We  find  here  indicated  the  germ  of  the  facts  by 
which  the  earth,  that  is,  the  population  of  the  earth, 
became  divided  into  Judaism  and  Heatlienisni.  For 
the  separation  of  Abraham  is  no  immediate  or  sud- 
den event.  The  interrupted  emigration  of  Terali  had 
been  previously  prepared  ii\  Salah  and  Ebei' ;  fully 
80  in  Peleg.  Therefore  is  Peleg's  son  called  IVf . 
friend  of  God.  In  contrast  with  Salah  (the  sent), 
Eber  (the  passing  over),  and  Peleg  (the  separating, 
division),  Serug  denotes  agiin  the  complicated  or  cn- 
taugled,  Nahor,  the  panting,  possibly  the  inejfectual 
itriviup,  and,  finally,  Terah,  the  loitering,  the  one 
who  tarries  on  the  way.  Then  comes  Abram,  the 
high  father,  with  whom  the  race  of  the  promise  de- 
cidedly begin?.  We  have  no  hesitation  in  taking 
these  names  as  at  the  same  time  historical  and  sym- 
Dolicai. — The  sons  of  Joktan:  In  their  midtiplieity 
they  present  a  remarkably  clear  figure  of  the  Arabian 
tribes.  "  Thirteen  names,  some  of  which  can  still 
be  pomted  out  in  places  and  districts  of  Arabia, 
whilst  others  have  not,  as  yet,  been  discovered,  or 
have  been  wholly  extinguished."  Knobel.  Concern- 
ing their  strife,  and  perhaps,  too,  their  merging  in 
the  Ilamites,  who  were  iu  Arabia  before  them,  com- 
pare Knobel,  p.  123— The  beni  Eahtan,  sons  of 
Joktan,  or  Joktanidffi,  form  their  leading  point  of 
view  in  Northern  Teman.  1.  Almodad.  Tliename 
El  Mohdad  is  found  among  the  princes  of  the  Djor- 
homites,  first  in  Yemen,  and  theii  in  Hedjez.  2.  She- 
leph,  the  same  as  Salif,  the  Salapenians  in  a  district 
of  Yemen.  3.  Hazarmaveth,  the  same  as  Iladra- 
maut  (court  of  death),  in  Southeastern  Arabia,  by 
tlie  Indian  Ocean  ;  so  named  because  of  the  un- 
lealthy  climate.  4.  Jereh.  Sons  of  the  moon,  wor- 
shippers of  the  moon ;  south  from  Chaulan.  5.  Ha- 
ioram.  The  Adramites,  on  the  south  coast  of  Ara- 
bia. 6.  Uzal,  One  with  S.anaa,  a  city  of  Yemen. 
'?.  Diklah,  meaning  the  palm  ;  probably  cultivator 
ot'  the  palm-tree ;  they  may  be  placed  conjecturally 
iu  the  Wady  Nadjran,  abounding  in  dates.  8.  Obal. 
Placed  by   Knobel  with   Gebal  and  the  Gebanites. 

9.  Abimael.     Father    of    Mael ;  *    undetermined. 

10.  Sheba.  The  Sabaeans,  a  trading  people  who.se 
capital  city  is  Mariaba.  11.  Ophir.  Placed  by 
Knobel  to  the  southwest  of  Arabia,  the  land  of  the 
Himyarites.  Lassen,  Ritter,  and  Dclitzsch,  remove 
Uphir  to  the  mouths  of  the  Indus.  For  the  differ- 
ent views,  see  Gesenius.  It  woiUd  appear,  how- 
ever, that  the  point  of  departure  for  Ophir  must  still 
be  sought  in  Arabia.  I'J.  Havilah.  District  of 
Chaulan,  in  Northern  Y'emen  ;  probably  also  colo- 
nized in  India  (seeDELiTzscH,  p.  3ii8).  13.  Jobab. — 
And  their  dwelling  vraa  from  Mesha Con- 

what  is  contained  in  the  narrative,  or  is  soon  to  be  men- 
tioned. Had  there  not  been  such  a  division  so  prommently 
put  forth  in  the  xith  chapter,  there  might  be  r^ome  room  for 
speculation.  But  the  obvious  connection  seeras  to  shut  out 
every  other  view  :  He  was  called  Peleg  (di^Tsion),  for  in  his 
iay  did  that  great  event  take  plnce  th:it  is  soon  to  be  men- 
tioned, and  wiiich  is  the  ground  of  all  these  gen^logical 
divisions.    See  Bochaet  :  Phaleg.—T.  L.] 

*  [  55<73"^3N:. ,  Abi-mael — a  kind  of  naming  similar  to 
that  by  which  Ham  was  designated,  '"jr  "'HX ,  Abi- 
Canaan,  father  of  Canaan,  a  method  which  afterwards  be- 
comes quite  common  among  the  ^ijabians.  In  this,  and  in 
the  appearance  of  the  article  in  Tliisbx  ,  El-modad,  ver.=;e 
26.  above,  we  have  germs  of  peculiar  forms  in  the  Arabic 
dialect,  showing  thit  it  was  already  deviating  from  the  He- 
Drew,  or  the  HebieT  from  it,  whichever  may  have  been  the 
sdeat.  -T.  L. 


cerning  these  undetermined  bounding  districts  o\ 
Mesha  and  Sephar,  compare  Keil. — AJad  by  thes* 
vrexe  the  nations  divided. — A  preparation  lb> 
what  follows,  see  the  next  chapter. 


DOCTKINAL   AND   ETHICAL. 

See  the  Esegetical. 

1.  The  religious  significance  of  the  ethnologica 
table  :  1.  Personal  characters  form  the  basis  of  the 
human  world ;  the  relation  of  God  to  humanity  is 
conditioned  by  the  personal  relation  of  God  to  per- 
sonal being.  The  revelation  of  salvation,  therefore, 
tends  also  to  take  upon  itself  a  genealogical  form. 
The  ethnological  table  is  the  extended  ground-outline 
of  the  relation  between  God  and  humanity,  and  ol 
those  that  men  bear  to  one  another.  The  genealo- 
gies are  trees  of  human  life  that  God  has  planted. 
2.  In  tlie  christological  point  of  view,  the  genealogi- 
cal table  is  the  prefiguration  of  the  universality  of 
the  gospel,  corresponding  to  the  universality  of  the 
divine  love,  grace  and  compassion.  3.  It  gives  us  a 
clear  idea  of  the  regular  gravitation  of  humanity  to 
its  centre  in  Shem,  Eber,  Abraham,  Christ ;  that  is, 
the  genealogy  of  Christ.  4.  As  the  branching  of  the 
three  principal  races  places  them  in  contrast,  so,  iu 
a  special  manner,  is  this  the  case  with  the  branching 
of  the  Hamitic  race  into  the  better  lines,  and  in  the 
Canaanites;  and  so  also  the  branching  of  the  Shem- 
ites,  or  that  of  the  sons  of  Eber  in  the  line  of  the 
deseendantsof  Joktan,  and  iu  the  line  of  the  promise. 
5.  The  signs  of  preparation  for  the  later  calling  of 
Abraham  are  already  contained  in  the  names  of  his 
ancestors  from  Salah  and  Eber  onward. 

'1.  On  the  names  Babel  and  Nineveh,  compare 
the  Theological  dictionaries ;  on  the  history  of  Babel 
and  Nineveh,  see  the  historical  works.  We  must  be 
careful  here,  not  to  confound  the  beginning  of  tliis 
very  old  city,  including  in  it  the  Babylonian  tower, 
with  its  later  world-historical  developtnent,  and  its 
falling  into  ruin.  Nevertheless,  even  the  ruins  of 
that  city  are  still  a  speaking  witness,  not  only  for 
the  fulfilling  of  the  dirine  predictions  and  threaten- 
ings,  by  the  prophets,  but  .also  of  the  historical  con- 
sistency and  truthfulness  of  these  very  narrations  in 
Genesis.  Concerning  the  geographical  relations, 
especially  the  situation  of  Babylon  on  the  Euphrates, 
and  of  Nineveh  on  the  Tigris,  compare  the  maps  of 
the  old  world  in  the  Bible-atlas  of  Wellaiid  and  Ack- 
erman ;  the  Historico-Geographical  Atlas  of  the  Old 
World,  by  Kiepert;  the  Atlas  of  Kutscheit,  and  oth 
ers.  Already,  in  Xenophon's  lime,  Nineveh  lay  in 
ruins ;  according  to  Strabo,  it  perished  with  the  As- 
syrian Empire  (see  in  Ueiszog's  "Real-Encyclopedia'' 
tiie  article  on  the  Ruins  of  Nineveh).  Babylon  waj 
much  broken  by  the  Persian  kings,  especially  by 
Xerxes ;  Alexander  the  (ireat  would  have  restored 
it,  but  contributed  only  the  more  to  its  destruction ; 
the  founding  of  Seleucia  laid  it  in  ruins.  As  Seleu- 
cia  lies  opposite  to  the  ruins  of  Babylon,  so  doea 
Mosul  to  those  of  Nineveh. 

3.  Starke  :  In  this  chapter  we  see  the  origin  of 
many  nations  in  all  parts  of  the  world,  and  therefore, 
the  power  of  the  blessing  which  God,  after  the  flood, 
had  renewed  to  men  in  respect  to  their  mnltiplyuig 
and  propagation  ;  and  so,  finally,  we  learn  the  fathers 
from  whom  Christ  was  born  according  to  the  tiesh. 
Neither  Noah  nor  his  sons  begat  any  offspring  during 
the  time  of  the  flood.  The  same  may  be  conjectured 
to  be  true  of  the  animals  which  were  shut  up  with  lii™ 


352 


GENESIS,  OR  THE  FIRST   BOOK  OF  MOSES. 


in  a  dark  dungeon,  and  as  it  were  in  the  midst  of 
death. — Ljxge:  Many  readers,  when  they  come  to 
>his  tenth  chapter,  are  wont  to  regard  it  as  of  little 
talue ;  some  really  think  it  to  be  superfluous,  or  of 

ittle  use,  on  account  of  su  many  unknown  names 
But.  in  truth,  we  ought  to  regard  it  as  a  right  noble 
eem  in  the  crown  of  Holy  Writ,  the  like  of  which 
las  never  been,  or  can  be  shown,  from  any  writings 
of  the  old  heathenism  that  yet  remain  to  us.* — 
Gerlach  :  There  is  no  account  of  antiquity  wliich 
gives  us  so  full  and  so  general  a  survey  of  the  an- 
cient nations,  as  this  ethnological  table ;  as  appears 

om  the  fact,  that  the  exactness  and  truth  of  the 
national  divisions  as  presented  in  the  same,  are  ever 
more  and  more  confii-med.  The  heathen  had  no 
other  relations  to  people  who  were  foreign  to  them, 
than  those  of  war  and  trade,  with  the  addition,  per- 
haps, of  a  certain  community  of  religious  legends, 
Knowledge,  and  culture ;  irrespective  of  this,  how- 
ever, each  nation  remained  shut  up  within  itself. 
In  the  history  of  revelation,  on  the.  other  hand,  be- 
fore the  narrative  of  the  dispersion  of  the  nations 
stands  the  promise  that  Japheth  shnll  find  a  home  in 
he  tents  of  Shera. — Bu.sses  :  So  much  is  now  clear, 
jiat  the  races  of  Shem  are  the  Shemites  of  philology, 
this  is  not  clear  at  all ;  just  as  little,  in  fact,  as  that 
the  Gallic  Franks  must  be  of  Romanic  origin.  Com- 
pare in  other  places  the  learned  explanation  of  the 
ethnological  table  by  Bunsen.  Says  the  same  author- 
.ty  (vol.  i.  part  2,  p.  63):  "  The  ethnological  table  is 
the  most  learned  among  all  the  ancient  documents, 
and  the  most  ancient  among  the  learned.  For  tra- 
Jition  predominates  far  above  research,  though  the 
itter  is  not  wanting.  In  its  core  it  must  be  regard- 
ed as  earlier  than  the  time  of  Abraham ;  but  this 
,y  no  means  excludes  the  idea  that  Moses  may 
nave  made  investigations  respecting  it."  So  says 
Schroder  :  "  Frocii  this  chapter  must  the  whole  uni- 
versal history  of  the  world  take  its  beginning."  To 
tlie  same  effect  Job.  von  Muller.  Citation  of  the 
Historical  catalogues  of  Heathen  nations,  as  they  are 
found  in  the  palace  of  Kamak,  a  ruin  of  the  old  city 
Thebes,  in  Bendidad,  and  on  the  monuments  of  Per- 
•epohs.  These  have  throughout  a  national  charac- 
ter. Ninii'od's  chase  of  the  beasts  was  the  bridge 
of  transition  to  the  hunting  of  men  (Jer.  xvi.  16 ; 
Lam.  iii.  52  :  iv.  18  ;  Matt.  iv.  19 ;  Luke  v.  10). 

4.  On  the  numbering  of  the  seventy  nations, 
which  the  Rabbins  make  out  of  this  table,  as  De- 
Utzsch  farther  constructs  it,  see  Keil,  p.  116.  De- 
litzsch  traces  a  rcl-.ition  between  the  seventy  peoples, 
and  the  seventy  disciples,  Luke  x.  1,  and  designates 
the  number  as  that  of  the  divinely-ordained  multi- 
plicity of  the  human.  Probably,  also,  the  name 
of  the  Septuagint  has  reference  to  the  heathen  na- 
tions for  whom  the  Alexandrian  translation  of  the 
Old  Testament  was  designed.  Keil  objects,  tliat  the 
numbering  cim  only  cotne  out  clean  and  round  when 
we  assign  the  name  of  naiions  to  Salah  and  Eber. 
ButSalah  might  have  actually  had  more  sons.  And, 
besides,  it  is  not  necessary  that  the  symbolical  num- 
oers  should  always  literally  correspond  to  the  histor- 
ical. This  frei|uent  appearance  of  the  number  sev- 
enty resolves  itself  into  some  early  symbolizing. 
Beven  is  the  number  of  God's  work,   including  his 


•  [Itinafl  CRMntlal  to  an  imderetandinpr  of  the  Bible, 
•ad  of  bUtory  In  [foncral,  as  is  ilomcr'a  ciitalopiu,  in  thu 
laoond  book  of  ttic  Tliful.  to  a  true  knowledge  of  the  flo- 
neiic  poems  and  ttie  Homeric  times.  The  Bll)lic:il  fltutlent 
MB  no  more  uudervalaetbeone  than  tbeclatisica]  student 
btothPT.-T.  LI 


holy  day  of  rest ;  ten  is  the  number  of  the  perfect 
human  development ;  the  seventy  nations  were, 
therelbre,  the  entire  outspreading  of  God's  host,  un 
der  his  rule. 

5.  Nimrod's  despotic  power,  at  least  if  we  judge 
from  the  name,  w.as  denoted  as  a  rebellion,  as  a  rev- 
olution. It  partook  of  both  forms  of  revolution 
against  the  divine  ordinance:  1.  From  above  down- 
wards ;  2.  from  below  upwards ;  of  which  the  first 
seems,  in  truth,  to  have  been  the  oldest. 


HOMILETICAI,  AOTD  PRACTICAL. 

In  the  homiletical  treatment  of  the  ethnological 
table,  we  must,  of  all  things,  avoid  giving  way  to  un- 
certain and  etymological  and  histoiical  ctmjectures. 
It  contains,  however,  enough  points  of  certainty  to 
make  it  a  page  of  Holy  Writ  rich  in  life  and  instruc- 
tion. Thereto  belongs  the  threefold  division  of  the 
nations  according  to  the  names  Japheth,  Ham,  and 
Shem,  the  wide,  wide,  world-wandering  of  Japheth, 
in  which  the  grandchildren  and  great-great-grand- 
children disappear  from  the  horizon  of  the  theocratic 
consciousness ;  the  early  ripe,  yet  most  ancient  de- 
velopment of  the  Hamitic  culture,  with  its  corrup- 
tions, in  which  the  ungodly  Cainitic  culture  once 
more  mirrors  itself;  the  reciprocal  intercourse  of  the 
Shemites  and  the  Hamites  in  the  early  time ;  finally, 
the  gradual,  yet  authentically  historical  preparation 
for  the  calling  of  Abraham,  and  for  the  Messianic 
theocracy  in  the  line  of  Shem.  If  the  sermon  is 
designed  with  reference  to  the  ethnological  table, 
the  best  ground  will  be  furnished  by  taking  directly 
ch.  X.  1,  or  Deut.  xxxii.  8 ;  or  better  still,  some  New 
Testament  text  most  appropriate  for  the  purpose,  as 
Matt,  xxviii.  19  ;  John  x.  16  ;  Acts  xiv.  16,  17  ;  sv. 
18;  xvii.  26;  Rom.  xi.  X2;  Eph.  iii.  6;  1  Pet.  iv.  6, 
Rev.  xxi.  24. — The  baptism  of  the  flood  a  forerun- 
ning emblematic  baptism  of  the  whole  human  race 
As  God  kuows  the  name  of  the  stars  (that  is,  theii 
most  interior  being,  Isaiah  xl.),  so  does  he  likewise 
know  the  name  of  all  men  and  of  all  races  (Matt. 
xxii.  32).  The  theocratic,  believing  consciousness 
hath  ever  proved  itself  to  be  tdso  a  humanitarian 
consciousness,  or  one  that  embraces  all  humanity- — 
The  higher  significance  of  historical  tradition. — Ths 
commendation  of  the  world's  history  in  the  history 
of  tiod's  kingdom. — The  relation  between  the  history 
of  God's  kingdom  and  the  world-history:  1.  The 
contrast;  2.  the  connection;  3.  the  unity  (in  its 
wider  sense  is  the  whole  world's  history  a  history 
of  the  kingdom  of  God). — Shem's  history,  the  last 
in  the  world,  the  first  in  the  kingdom  of  God. — The 
elect  and  their  appointment  to  be  salvation  for  all. — 
The  distinction:  1.  Among  the  sons  of  Noah ;  2.  of 
Japheth  ;  3.  of  Ham  ;  4.  of  Shem  — Nimrod's  three- 
fold position:  1.  As  the  pioneer  of  civihzation ;  2.  as 
oppressor  of  the  p.atriarchal  Uberties;  3.  as  the  instru- 
ment of  God  tor  the  development  of  the  world. — Pe- 
leg,  or  the  dividing  and  the  uniting  again  of  humanity. 

ScBRciDER:  Al'  these  sons,  the  white  posterity 
of  Japheth,  the  yellow  and  dark  sons  of  Ham,  how- 
ever they  may  live  in  temporal  separation,  are  all 
still  God's  children,  and  brothers  to  one  another. 

[Excursus  on  the  Hebrew  Cbronoloqt — TBI 

STATE   of    the    PRIMITIVE     MeN THE    RaPID    BeOIN- 

NiNOS  OF  History.  The  brief  Hebrew  chronology 
is  urged  as  an  objection  to  the  Scriptures.  Hence 
the  tendency,  even  among  believeis,  to  prjfer  th» 


CHAP.   X    1-32. 


3.=>:i 


numbers  given  in  the  Septuagint.  There  is  hardly 
time  enouffh,  it  is  thought,  for  the  great  liistorical 
commencements,  and  the  scale  on  which  they  ap- 
pear, so  soon  after  the  flood.  Others,  like  Lepsius 
and  Bunsen,  wonld  go  very  far  beyond  the  LXX., 
carrying  up  ihe  human  chronology,  and  that  of  the 
Egyptian  monarchy  along  with  it,  twenty  thousand 
years  before  tlie  time  of  Christ,  and  twelve  or  fifteen 
thousand  ^•ears  before  the  flood.  The  main  ground 
of  this  theory  is  not  so  much  the  monuments,  though 
Bunsen  has  much  to  say  .about  them,  as  an  assump- 
tion respecting  the  earliest  condition  and  slow  prog- 
ress of  the  hmnan  race.  With  regard  to  the  monu- 
ments, on  which  so  much  reliance  is  placed,  there  is 
not  space,  nor  occasion,  to  say  mucli  here.  Those 
who  refer  to  them  with  most  confidence  have  to  ad- 
mit that  there  is  great  dilliculty  in  determining  their 
meaning  as  well  as  their  historical  authority,  even 
if  rightly  interpreted.  It  is  made  a  question,  too, 
whether,  in  many  cases,  they  represent  successive 
or  cotemporaneous  dynasties.  Their  barrenness  in 
respect  to  almost  everything  else  but  names,  detracts 
Uso  from  their  clironological  testimony.  Like  the 
Chaldean,  Hindoo,  and  Chinese  statements,  they  are 
hardly  anything  else  but  numbers.  There  is  Utile  or 
no  filling  up  of  these  blank  statisticstl  spaces  with 
anything  like  a  veritable  life-like  history.  Had 
much  that  is  on  these  monuments  been  found  in  the 
early  Scriptures,  it  would  have  made  them  the  scoff 
of  the  infidel  and  tlie  rationalist.  There  is.  however, 
one  concise  argument,  which,  if  rightly  considered, 
ought  to  dispose  of  the  whole  matter.  Egypt  was 
visited,  two  thousand  three  hundred  years  ago,  by  a 
most  intelligent  Greek,  whose  v;iluable  history  has 
come  down  to  us  entire.  In  faithful  narrative  of 
what  he  saw,  as  he  saw  it,  and  of  what  he  heard,  as 
he  heard  it,  Herodotus  is  excelled  by  no  writer,  an- 
cient or  modern.  His  pains  and  fidelity  are  attested 
by  those  immense  journeys,  whoso  extent  would  be 
deemed  a  wonder,  even  with  all  the  facilities  of 
modern  travel.  Now  this  most  credible  witness  saw 
these  monuments  in  their  freshness,  and  when  they 
were  as  intelligible  to  the  Egvptian  priests,  as  would 
be  to  us  the  contents  of  a  modern  census.  They  de- 
cipher for  him  these  hieroglyphics,  now  so  puzzling, 
and  give  him,  as  deduced  therefrom,  what  they  un- 
derstand to  be  the  Egyptian  history.  It  if.  contained 
in  his  second  book.  Can  we  ever  e-xpect  a  better  in- 
terpretation than  the  one  made  under  such  circum- 
stances, and  under  the  direction  of  such  competent 
guides?  They  had  every  motive  to  present  their 
nation  in  its  most  antique  and  imposing  aspect, 
knowing,  as  they  doubtless  did,  that  the  inquirer 
was  collecting  materials  for  a  history  of  the  world, 
as  then  known.  If  they  erred  at  all,  it  would  most 
likely  have  been  on  the  side  of  an  exees-sive  anti- 
quity.   And  yet,  the  chronology  of  Herodotus  *  may. 


•  (The  Egyptian  chronology  here  intended  is  that  which 
ean  be  made  out,  though  in  a  very  general  way,  from  the 
outlines  of  actual  hi>tory  as  derived  by  Ilcrodoliis  fi-om  the 
Biormnients,  and  the  priests'  interpretation  of  them,  togeth- 
er with  otlier  accounts,  traditional  or  otherwise,  which  they 
give  to  him.  Mcnes  was  the  first  king,  who  stands  away 
hack  at  the  beginnine  of  Egyptian  history.  The  next  one 
of  any  historical  note  is  Mau-is.  who  had  not  been  dead  900 
year-*  when  Herodotus  was  in  Egypt,  and  must  have  been, 
therefore,  about  1,350  years  before  the  time  of  Christ.  All 
that  the  priests  had  between  these  two  wjis  conLiined  in  a 
papyrus  roll,  haviUL'  the  bare  namf.s  of  330  monarchs,  whom, 
if  real,  a  thousand  yeai-s,  or  so,  would  easily  dispose  of,  on 
the  supposition  of  cotemporaneous  dynasties,  or  frequent 
revolutioDS,  such  as  Egypt  must  have  had  as  well  as  other 
bfttions.  reducing  reigns  to  one  or  two  years,  and  many  of 

2;i 


without  any  great  difficulty,  be  made  to  agiee  with 
that  of  the  Bible — certainly  with  that  of  the  Septua- 
gint. In  regard  to  the  monuments,  such  a  view 
should  be  deemed  conclusive.  Herodotus  is,  aftei 
all,  the  great  historical  authority  in  respect  to  the 
antiquity  of  the  Egyptian  monarchy  ;  and  he  is  likely 
to  remain  so,  since  we  have  no  reason  to  expect  any 
interpretation  of  these  hieroglyphics  that  escaped  hia 
eager  search,  or  the  intelligence  of  his  well-informed 
and  zealous  instructors. 

The  other  ground,  that  is,  the  necessity  of  a  veiy 
long  time  to  bring  about  such  results  in  the  slow 
progress  of  mankind,  is  a  sheer  assumption,  inai 
may  at  once  be  met  by  arguments  drawn  from  the 
intrinsic  aspects  of  the  case.  It  all  depends  upon 
the  hypothesis  with  which  we  start  in  respect  to 
the  condition  of  the  primitive  men ;  end  this  in- 
volves, first  of  all,  an  inquiry  as  to  the  primitive 
m«7i,  or  the  primus  hmno^  or  whether  there  ever 
really  was  such  a  distinct  individual,  tlie  head  of  a 
distinct  race,  having  a  supernatural  beginning  at  a 
distinct  moment  of  time.  Some,  who  favor  the  view 
of  the  low  primitive  condition  of  man,  from  which 
he  struggled  slowly  up  into  language  and  a  distinct 
human  consciousness,  making  his  appearance  in  his- 
tory only  after  he  had  been  many  ages  upon  the 
earth,  may  still  hold  to  something  like  a  creation  of 
the  species ;  but  logically  it  is  very  difficult  to  sepa- 
rate such  a  doctrine  from  that  eternal-development 
theory,  which,  in  op]iosition  to  the  axiom  de  nihilo 
nihil,  or,  what  is  equivalent  to  it,  that  more  cannot 
come  out  of  less,  would  bring  the  highest  life  out  of 
the  lowest  forms  of  matter,  and  make  God  himself 
(supposing  it  to  acknowledge  something  under  that 
name)  the  end  instead  of  the  beginning  of  nature. 
On  the  contrary,  the  admission  of  a  creation,  in  any 
intelligible  sense  of  the  word,  is  the  admissioii  of  a 
distinct  time,  a  distinct  moment  of  time,  when  the 
thing  created  began  to  be,  which  a  moment  before 
was  not.  Tliis,  however,  does  not  demand  the  idea 
of  an  instantaneous  coming  from  noiuii.g,  or  even 
de  novo,  of  everything  belonging  to,  or  connected 
with  the  new  existence,  but  only  the  new  and  dis- 
tinct beginnning  of  that  which  especially  makes  ii 
wh'it  it  hy  a  new,  peculiar  entity,  separate  from 
everything  else.  To  apply  this  to  man,  the  origin 
of  his  physical,  his  earthly,  may  have  been  as  re- 
mote as  any  geological  theory  of  life-periods,  or  any 
biblical  interpretation  supposed  to  be  in  accordance 
with  it,  may  allow.  If  we  admit  the  idea  of  growth, 
or  succession  in  creation,  as  perfectly  consistent  with 
supernatural  starts  regarded  as  intervening  and  ori- 
f'\  lating  its  successive  processes,  then  man  may  have 
been  long  coming  from  the  earth,  from  the  deepest 


them  to  months.  Let  the  reader  call  to  mind  how  rapidly 
emperors  succeed  each  other  during  some  paits  of  the  later 
lloman  history.  These  other  kings,  the  priests  tell  him, 
were  ^^ persons  of  no  account,^^  with  the  exception  of  Mosris, 
before  mentioned,  thus  ^howing,  that  with  all  their  parada 
of  rolls  and  dynasties,  Mones  and  Moens  were  the  only  two 
conspicuous  points  m  the  Egyptian  antiquity,  until  1,400 
years  before  Chrif.  Such  are  the  only  data  for  chronol- 
ogy, though  the  Egyptian  priests  pretend  to  fill  up  this 
empty,  unhistorical  space,  with  341  generations,  makii.^ 
about  10,000  years  (see  Herod.,  li.  100,  142);  but  this  ia 
evidently  due  to  that  national  pride  which  elsewhere  led 
to  the  same  extravagant  reckoning.  They  found  little  or 
nothing  of  record  or  monument  to  confirm  it,  or  they  cer- 
tainly would  have  civen  it  to  the  historian.  What  they 
tell  him,  that  durng  this  period  of  300  genera«)ion8,  the  sun 
had  twace  ris<'n  where  he  uow  sets,  and  twice  srt  where  he 
now  rises,  is  enough  to  show  what  historical  value  belongs 
to  the  empty  numbers  with  which  they  would  fill  up  this 
waste  extent  of  time.    See  Rawlinson's  Herodotus.-  T.  L.1 


354 


GENESIS,  OR   THE  FIRST   BOOK   OF  MOSES. 


p»rts  of  the  eartli,  as  is  said  Ps.  cxxxix.  15  The 
formation  of  the  human  physicsl  may  have  begun 
in  the  eurliest  stages  of  the  KTian,  or  world-building. 
The  words  is?  "|'2,  "from  the  du^t,"  may  denote  a 
process  comparati%'ely  quick  or  slow.  The  essential 
faith  is  satisfied  either  way;  since  it  only  demands 
two  things — a  dual  derivation  of  the  completed  hu- 
manity, and  an  order,  that  is,  a  succession,  whether 
in  nature  or  in  time  (or  in  both),  rather  than  any 
precise  duration.  Even  the  common  notion  of  an 
outward  plastic  formation  of  the  body  implies  the 
use  of  a  previous  nature  in  a  previous  material  or 
materials — that  is,  a  use  of  them  according  to  such 
natures.  There  is  essentially  the  same  idea  in  the 
employment  of  previous  growths  and  processes,  as 
in  that  of  previous  material,  although  with  the  con- 
ception of  such  successions  there  necessarily  cornea 
that  of  time,  longer  or  shorter.  How  many  steps 
there  were  we  cannot  know ;  but  in  tlius  bringing  up 
the  human  physical  through  lower  structural  forms, 
there  may  have  been  outwardly  approximations  to 
the  human,  long  before  there  was  reached  that  hu- 
manity proper  in  which  nature  and  spirit  unite. 
Without  scientific  comparison  and  deduction,  the 
simplest  inspection  of  nature  is  sufficient  to  suggest 
the  thought  that  man  is  built  upon  types  from  below 
him,  even  as  he  is  formed  in  the  image  of  that  which 
is  above  him.  If  then  such  a  view  of  successive 
evolutions  from  the  dust,  instead  of  an  immediate 
outward  plastic  formation  of  the  human  earthly,  be 
not  inconsistent  with  the  comprehensive  language 
of  Scripture,  we  should  not  be  startled  at  the  thought 
of  there  having  been  anthropoidal  forms*  of  various 
degrees  of  approximation,  some  of  them,  perhaps, 
larger  than  any  now  fbtmd  upon  earth,  and  which 
may  have  perished,  like  some  of  the  larger  or  mam- 
moth species  of  mammaUa.  If  the  explorations  of 
Bcience  liave  brought  to  light  any  such  rem;iins,  our 
faith  need  not  be  disturbed  by  the  question  of  their 
pre-historicalness.  The  interpreter  of  Scripture  is 
little  concerned,  either  in  affirming  or  denying  such 
discoveries.  Whatever  be  their  date,  we  have  not 
yet  come  to  the  humanity  proper,  the  Adamic  hu- 
manity, that  humanity  which  Christ  assumed  and 
raises  to  a  still  higher  sphere-  The  animal  world  is 
not  yet  surpassed.  But  there  is  n  moment  when  the 
human  race  now  upon  the  earth  had  its  distinct  be- 
ginning, and  that,  too,  in  a. primus liomn, — the  "first 
Adam  " — even  as  there  is  a  "  new  man,"  a  new  hu- 
manity, that  is  to  have  its  finish  or  compleiion  in  a 
second  .\uani,  or  last  Adam  (f.rxaToi  A5an),  as  the 
apostle  calls  him.  This  beginning  of  hunnuiiiy  upon 
earlh  was  not  a  physical  act  merely,  or  the  mere 
completion  of  a  pliy.sical  progress.  It  took  place  in 
the  spiritual  sphere.  The  true  creation  of  man  was 
not  merely  a.  formation,  or  an  animation,  but  an  iimpi- 
ration,  a  direct,  divine  inspiration  (Gen.  ii.  7);  and 
now  there  is  what  before  was  not,  a  nx^~3,  a  new 


•  [There  in  bo  much  of  caricature  and  Krotesquencss  in 
the  appoaraoc^  nf  the  simia  triljc  of  animala,  that  we  revolt 
at  the  thiiaRDt  of  any  conni'ctinn  with  them,  even  a«  a  link 
In  the  mere  phyBioril.  Theii-  actions  are  so  aiisurd,  thoy 
are  such  a  mere  mimicry  of  reason,  ludicrous,  yet  actually 
lower  than  the-  sober  instinct  of  other  kimls,  that  the  out- 
ward rc-embliinw!  makes  us  the  more  diKdain  the  idea  of 
•Ten  a  phyMic;d  relationship.  It  is  thus  that  t  he  ape-iuit  are 
plao^js  itself  in  stronKcr  contrast  to  the  human  than  that  of 
other  animals  h:ivinf;  less  outward  likeness,  either  in  form 
>T  in  actioi;.  And  yet  such  reseralihmco,  in  some  dcjrrci', 
ut  very  (Tcnerul.  There  is  homothinK  in  the  most  ccrainou 
*nimal-?:ices  around  us,  that  wouhl  startle  us  liy  its  human 
^X)li  if  we  had  seen  nothing  of  the  kind  bofTC. — T.  L.I 


thing  upon  earth,  not  simply  something  higher  phy» 
ically  (though  e^vn  that  would  require  a  divine  in 
terveniioti),  but  an  entity  distinct  as  connected  with 
a  higher  or  supernatural  world.  This  .\damie  man 
thus  divinely  raised  out  of  nature,  and  lifted  above 
the  pure  animality,  is  the  one  of  whom  tlie  Bible 
gives  us  so  particular  an  account.  He  was  the  one 
who  first  awoke  to  a  true  rational  human  conscious" 
ness.  Thus  man  "became  a  Uving  soul."  The  em 
phasis  is  in  the  manner  of  the  inbreathing ;  but  to 
distinguish  it  wholly  from  the  animntion  of  other 
kinds  who  are  also  called  riTi  ITEJ,  the  wondrous 
event  is  described  in  other  language  as  a  sealing,  a 
forming  into  a  higher  type,  pattern,  idea,  or  image, 
— not  physically,  but  spiritually.  The  all-important 
article  of  faith  is  the  dual  succession,  whether  re- 
garded as  an  order  in  time,  or  as  an  order  of  consti- 
tution without  reference  to  time  :  "  first  the  nalurak 
(to  \|<i/xikJi>',  the  animal),  afterwards  that  which  is 
spiritual"  (ri  irj/Eufiarind^).  First  that  which  coined 
from  nature  (tJi  4k  77)5  x"'*"''))  "  '''o™  the  eartlr, 
earthy,"  second,  that  "  which  bore  the  image  of  the 
heavenly,"  *  or  of  "  the  Lord  from  heaven." 

Corresponding  to  this  is  the  specific  designation 
by  which  man  is  distinguished  among  the  created 
orders.  The  animals  and  plants  are  made  each 
injirb,  after  its  T'O,  eiSos,  species,  form,  denoting 
difference  in  organic  structure,  and  therefore  some- 
thing ultimately  outward  as  exhibited  in  its  last  analy 
sis,  however  hidden  it  may  seem  to  the  primary  ob 
servatiou  of  the  sense.  It  is  not  to  be  thought  that 
the  Scripture  writers,  in  their  simplicity,  intended  to 
speak  scientifically  or  philosophically,  but  a  deeper 
term  was  wanted  in  the  case  of  man,  and  we  have  it 
in  a  remarkable  change  of  language.  Man  is  nowher* 
said  to  be  in3"'nb,  juxta  genus  siium,  or  secundum 
speciem  siiam,  but  when  this  new  entity  is  to  be 
brought  into  tlie  kosmos,  God  is  represented  as  say- 
ing to  himself,  or  as  though  addressing  some  higher 
associate  than  nature,  "  Let  us  make  man  IS'obsa 


*  [There  is  a  vei-y  great  difficulty  iu  confining  this  lan- 
guage of  the  apostle,  1  Cor-  xv.  ■!(»,  47,  to  the  historical  in- 
carnation, or  to  the  effect  of  the  coming  of  Chiist  at  the 
beginning  of  the  Christian  era.  It  must  refer  to  something 
constitutive  of  humanity  in  the  beginning,  before  the  fall, 
and  in  the  very  process  of  the  oecoming  man.  Otherwise 
it  would  follow,  that  before  such  iiistorical  advent,  man  was 
an  animal  merely,  wholly  eai-thly  and  sensu  d,  i|*u;(i«6s, 
XoiKof.  If  the  iTvevfjLa  ^wottoioDc,  the  "life-giving  sjarit," 
iu  distinction  from  the  i|/ux»]  C^aaAhc  soul  of  life,  or  merely 
"  living  Boul,"  was  not  in  our  humanity  at  its  fii-st  consti- 
tution, then  not  only  Ad.am,  but  Enoch,  Noah,  Abraham, 
Moses,  David,  Isaiah,  were  only  natural  tiieii,  animal  men, 
having  nothing,  in  a  true  sense,  spii-itiial  about  tlu*m.  If 
we  would  avoid  this  very  strange  consequence,  the  language 
rofci-red  to  must  have  something  of  a  creative  or  constitu- 
tive sense,  and  the  jrfeii/Aa  ^taoTToiovv,  mu^t  bo  regaided  as 
the  ^iOt^  littari^ov -navra  avdptawoi',  "the  Light  that  lighteth 
every  man  coming  into  the  world"  of  John  i.  9,  making,  u. 
the  beginning,  that  peculiar  constitution  wliicli  wo  may  call 
the  completed  man,  and  which  was  never  wholly  lost  as  a 
high  spiritual  power,  however  muL^h  it  may  have  been  mar- 
red in  ils  ethical  aspect.  Christianity  is  indeed  leon-ij  ktiVis, 
"a  new  creation,'  2  Cor.  v.  17,  or  the  malciig  of  a  "new 
man,"  but  this  rs  not  inconsistent  with  the  idea  of  a  resto- 
ration, a  rc-creatiou,  a  renewed  spirituality,  or  even  the 
bringing  back  to  a  higher  state  than  that  fiom  which  man 
fell.  'I'he  second  Adam  was  not  absent  from  the  cieation 
of  the  first.  In  the  spititual  image  of  Him  who  is  himself 
styled  the  express  image,  or  hypostatic  iiiiage,  vapaitTija 
vrroaTaatm,  lleb.  i.  3,  was  man  spiritu.illy  foi'med-  Through 
It  ho  Ijoearae  man,  and  therefore  it  is  truly  said  of  the  incar- 
nate Logos,  that  "  he  came  to  bis  own  ;  "  and  thus  also  is 
lie  trilh-  bar-nashn,  sou  of  man,  the  Hebrew  ,nnd  Ryi-iac  teiTB 
for  the  generic  Aomo.  In  his  etoruity,  and  io  his  historic^ 
Inoaniation,  he  la  "the  root  as  well  as  the  otispring"  of 
humanity. — T.  L.1 


CHAP.  X.  1-82. 


S5i 


.»  our  imar/e."  The  D^S ,  therefore,  in  the  case  of 
bumanity,  may  be  said  to  malie  the  "|"'a,  or  lo  come 
ui  place  of  it.  fn  other  words,  it  is  the  spiritual 
•mage  here,  and  not  the  physical  organization,  that 
makes  the  species ;  and  most  important  is  the  dis- 
tinction in  all  our  reasonings  about  the  essential 
oneness  of  humanity,  and  what  most  truly  consti- 
tutes it. 

From  this  primus  homo,  thus  inspired,  thus 
•ealed,  comes  all  of  human  kind  that  erer  has  been, 
or  is  now  upon  the  earth.  To  apply  what  has  been 
eaid  to  the  more  direct  subject  of  this  note,  there  is 
here  the  decisive  answer  to  that  view  which  would 
represent  man  as  commencing  in  the  savage  state 
regarded  as  barely  and  imperceptibly  rising  above 
the  animal.  This  inspiration  is  a  great  and  glorious 
beginning.  It  is  a  new  divine  force  in  the  earth. 
The  fall  does  not  at  once  destroy  it,  though  giving  a 
tendency  to  spiritual  death,  and  spiritual  degeneracy, 
carrying  with  it  a  physical  decline.  Even  with  ihis, 
however,  the  primitive  divine  impulse  in  the  first 
man,  and  in  the  first  men,  makes  them  something 
very  dilferent  from  what  is  now  called  tiie  savage 
state,  and  which  is  everywhere  found  to  be  the  dregs 
of  a  once  higher  condition,  the  setting  instead  of  the 
rising  sun,  the  dying  embers  fa.^t  going  out,  instead 
of  the  kindling  and  growing  flHme.  All  past  and 
present  history  may  be  confidently  challenged  to 
present  the  contrary  case.  Among  human  tribes, 
wholly  left  to  themselves,  the  higher  man  never 
comes  out  of  the  lower.  .Apparent  exceptions  do 
ever,  on  closer  examination,  confirm  the  univcrsaliiy 
of  the  rule  in  regard  to  particular  peoples,  whilst  the 
claim  that  is  made  for  the  world's  general  progress 
can  ouly  be  urged  in  opposition  by  ignoring  the 
supernal  aids  of  revelation  that  have  ever  shone 
somewhere,  directly  or  collaterally,  on  the  human 
path. 

The  high  creative  impulse  manifested  itself  in 
the  Antediluvian  period  in  its  resistance  to  the  death- 
principle,  which,  through  the  spiritual,  the  fall  had 
introduced  into  the  human  physical  organization. 
It  showed  itself  in  a  rapidly  developed,  though  a 
suicidal  or  self-corrupting  civilization,  in  the  line  of 
Cain,  and  in  an  extreme  longevity  in  the  holier  line 
of  Seth.  With  a  branch  of  the  latter  it,  passed  the 
flood,  impaireil,  it  may  be,  but  unspent.  The  pre- 
served race,  tending  again  to  a  sensual  gregarious- 
ne.s3.  received  a  new  divine  impulse,  which  may  al- 
most be  regarded  as  resembling  a  second  subordinate 
creation.  It  was  not  the  renewal  of  holiness,  but  of 
spiritual  vigor,  making  humanity  sublime  even  in  its 
wickedness.  It  was  the  spirit  of  discovery,  sending 
men  over  the  face  of  the  before  unknown  earth.  It 
was  the  pioneering  spirit,  ever  leading  then  on  to 
make  new  settlements,  to  overcome  new  difficulties, 
to  engage  in  great  works,  all  the  more  astounding 
when  we  consider  the  little  they  possessed  of  what 
may  be  called  science.  What  a  grand  conception 
w.as  that  of  building  a  tower  that  should  reach  unto 
the  skies,  and  make  them  independent  of  the  muta- 
tions they  beheld  in  nature !  How  has  such  a 
thought,  though  taking  far  more  scientific  forms, 
ever  swayed  mankind,  showing  itself  still  in  the  pre- 
tentious claims  of  our  present  knowleilge,  so  boast- 
ing, yet  so  small  in  comparison  with  the  great  un- 
known, and  so  little  able  to  relieve  the  deep-seated 
evils  of  our  fallen  race.  "  Go  to,"  said  they,  "  let 
na  build  a  city  and  a  tower,"  as  a  defence  against 
^eaven.     It  was  the  same  language  that  was  after- 


wards re-echoed  in  the  Promethean  boast,*  and  thai 
we  still    sometimes    hear   fV<)m    a   godless    scitoca 
vaunting  that  it  "has  annihilated   space  and  tiioe. 
that  it  has  disarmed  the  lightning : 

Eripuit  ccelo  fulmen — 

that  it  will  yet  deprive  the  ocean  of  its  terrors,  and 
introduce,  at  last,  that  millennium  of  liuman  achievo 
nient  which  will  make  man  independent  of  any  power 
above  or  without  him. 

It  was  but  a  short  time  after  the  flood,  when 
there  appears  this  new  heroic  spirit,  this  vast  ambi 
tion,  in  the  very  opening  of  the  wcji'ld's  history. 
Scripture  gives  us  but  few  points  in  the  picture,  but 
these  are  most  impressive :  Nimrod,  "  the  mighty 
hunter  before  the  Lord,"  beginning  the  kingdom  of 
Babylon ;  settlements  rapidly  following  it  on  the 
upper  Euphrates;  the  descendants  of  Ham  already 
upon  the  Nile;  the  sons  of  Javan  wending  their  way 
by  the  islands  and  coasts  of  the  Mediterranean ;  Tyro 
and  Sidon  taking  their  place  "  at  the  entry  of  tha 
sea,"  as  though  already  looking  out  to  become  "the 
merchant  of  the  people  for  many  isles."  It  was 
the  time  of  the  tower-builders,  the  pyramid-builders, 
the  great  city-builders,  the  empire-founders.  Along 
wiih  the  pioneering  and  colonizing  spirit,  there  was 
also  the  associative  tendency,  so  different  from  any 
thing  we  now  see  iu  any  modern  savagism.  There 
was,  also,  in  vigorous  exercise,  the  government  idea, 
or  the  government  instinct,  if  any  prefer  thus  to 
name  it,  leading  men  to  tbrm  great  polities,  and  to 
recognize  in  government  something  of  a  divine  or 
supernatural  nature.  We  may  call  it  hero-worship, 
but  it  was  something  very  different  from  anything 
now  known  in  savage  tribes,  and  led  to  results  ut- 
terlv  unknown  as  ever  following  froiti  such  a  state. 

Such  were  the  primitive  men  as  the  Bible  pre- 
sents them  to  us,  although  their  mere  worldly  great- 
ness was  to  the  Scripture  writers  a  wholly  subordin- 
ate subject.  Secular  history  confirms  the  account. 
This  it  does  in  two  wa>s  :  1st,  by  its  silence  as  to  aU 
before.  If  men  had  been  so  many  ages  on  the  earth, 
what  were  they  doing  all  this  time  ?  What  traces 
have  they  left  of  their  existence  ?  At  the  most,  onlj 
a  few  ambiguous  bones  here  and  thei'e  discovered, 
after  the  keenest  search,  and  in  respect  to  whose 
real  antiquity  men  of  science  are  still  contending. 
We  ask  in  vain  for  the  marks  of  progress,  or  of  any 
transition  state.  A  speaking  silence,  like  that  which 
seems  to  come  from  the  blank  chamber  of  the  great 
pyramid,  proclaims  that  man,  the  Adaniic  or  Noachic 
man,  is  not  much  older  than  the  pyramids, — two 
thousand  years,  perhaps,  a  little  more  or  a  little  less. 
If  we  pay  no  attention  to  this  striking  fact,  of  the 
almost  total  absence  of  any  human  remains,  it  might, 
perhaps,  be  said,  that  history  only  commences  after 
the  emergence  from  the  long  savage  state,  and, 
therefore,  gives  no  testimony  to  the  many  ages  of 
human  existence  that  might  have  be  n  before  it. 
This,  hortever,  supposes  a  sudden  emergence,  such 
as  would  seem  to  demand  some  new  power,  some' 
thing  like  a  divine  or  ah  extra  impulse,  unfelt  in  the 
ages  before,  and  which  would  not  greatly  differ — at 
least  in  the  inarvellousncss  and  apparent  supernatu 
ralness  of  it — from  what  the  Bible  tells  us  of  a  now 
creation  of   humanity.      It  would   imply  someth'.ag 

*  Totoi'  Tra\at(T'n}v  vvv  napaUKeva^fTai 
*0s  6i)  K^pavvov  KpsiiTtTov'  tupjjtrei  i^Aoya, 
©oAao'CTiat'  re  yrig  TLvaKTeipav  t'oaov 
Tpiaivav,  aixi^t}v  rfv  HoaeiS'itvoi;  aKiSa. 

Alsc  iylp..;.  Prom,   Find.  913 


356 


GENESIS,  OR   THE   FIRST  BOOK   OF  MOSES. 


coming  into  the  human  movement,  greatly  accelerat- 
ing it,  at  least,  if  not  wholly  originating.  It  woulii 
be  something  undeveloped,  or  very  suddenly  and 
strangely  developed,  from  what  went  before.  And 
this  brings  us  to  the  second  or  positive  evidence  of 
history.  If  it  testifies  by  its  silence,  still  more  im- 
pressive is  it  when  it  begins  to  speak,  and  this  is 
at  the  time  when  something  in  human  action  deemed 
notable,  or  worthy  of  remembrjince,  demands  its 
voice.  The  strong  self-consciousness  which  is  the 
result  of  awakened  action  immediatelv  seeks  its 
record.  The  observation  of  passing  times,  or  chro- 
nology, begins  with  it.  It  is  this  commencement  of 
movement  that  creates  history,  whether  in  writing 
of  some  kind — which  there  is  good  reason  to  believe 
was  among  the  very  earliest  things,  and  called  out 
by  this  very  demand  for  a  recording  medium — or  in 
the  measured  language  of  song,  or  in  formal  tradi- 
tions, which,  however  vague  and  exaggerated,  pie- 
sent  an  expressive  contrast  to  an  utterly  unrecording 
Bilence. 

The  history  that  thus  begins  to  speak  has  not  the 
exactness  of  modern  annals,  but,  as  compared  with 
■what  might  have  been  expected  on  the  other  theory, 
its  voice  is  loud  and  clear.  It  comes  not  with  mut- 
tered tones,  inarticulate  and  unintelligible.  Its  ut- 
terance is  more  emphatic  in  the  very  beginning  than 
in  some  of  the  lapsed  ages  that  follow  it.  How 
much  more  distinctly  stand  out  the  first  Pharaohs, 
whether  of  sacred  or  secular  history  (see  Herod.,  ii. 
100,  101),  than  the  later  shadows  upon  the  monu- 
ments !  The  earliest  history  bursts  upon  us,  as  it 
were.  It  begins  with  men  doing  great  things,  raising 
pyramids,  building  cities,"  founding  states.  It  opens 
with  the  Egyptian  and  Babylonian  empires,  and 
that,  too,  as  new  powers  in  fullest  vigor,  and  pre- 
senting every  appearance  of  youthful  greatness. 
The  proper  names  given  to  us,  whether  of  men  or 
places,  have  nothing  of  the  cloudy,  mythical  aspect, 
but  stand  out  with  all  the  distinctness  of  veritable 
life.  Le.^s  is  known  of  the  most  early  East,  of  India 
and  China,  but  sufficient  to  warrant  the  belief,  that 
by  the  Ganges,    as    «ell  as    by  the   Nile  and   the 


•  [Four  preat  cities  are  started  in  the  very  "beginning 
of  Nimrod's  kingdom.  Babe!,  and  Ereoh,  and  Accad,  and 
Oalneh  in  the  land  of  Shinar,"  Gen.  x.  10.  This  is  cnn- 
firmed  by  Herodotus.  He  speaks  of  it  as  a  remarkable 
peculiarity  of  Assyria  in  his  day — the  number  and  great- 
Bess  of  its  cities.  They  roust  have  lieen  founded  in  the 
earliest  times,  and  by  .a  people  who  had  a  passion  for  great 
structures — -ee  Herod.,  i.  178.  Rawlinson  regards  this 
large  number  of  important  cities  as  one  of  *'  the  most  strik- 
ing features  of  the  Assyrian  greatness.*'  He  shows,  too, 
how  icmrokahly  it  is  confirmed  by  the  modem  discoveries 
am-'ng  the  vast  As-^yrinn  i-uins:  "Grouped  around  Nine- 
veh were  Calah  (JV/mrwrf),  Scripture  Ctilneli  ;  Dur  Sagina 
(Khor.-abad)  \  Tarbi-^a  (.S7(«rj//.7(rtn) ;  Ar\ic\  {ArhH) ;  Kha- 
zeh  iSliaTiiamek);  and  Ae^hur  (.S/iirf/uf).  Lower  down,  the 
banks  of  th'*  Tigris  exhibit  an  almost  unbroken  lint^  of 
rnins  from  Tekrit  to  Bavrhdad,  while  Babylonia  and  Chaldea 
are  throughout  studded  with  mounds  from  north  to  soutli, 
the  remains  of  the  gre:it  Ciijntals  of  u  liicli  \vc  read  in  tltc 
inscriptions.  Again,  in  upper  Me8i'pt)tomia,  lietweeii  the 
Tigris  and  the  Khahour,  Mr.  Layard  found  the  whole  coun- 
try covered  with  mounds,  the  remnanfcj  of  cities  belonging 
to  the  early  Assyrian  period."  Uawmnson's  Herodotus, 
vol.  i  p.  243.  Those  go  back  tn  the  very  beginnings  of  his- 
tory. They  make  history.  There  is  none  before  thorn,  as 
there  iB  n'»  historical  place  for  them  in  later  annals,  when 
tbuBe  empires  began  to  cnimtde,  as  Ihev  did  at  a  very  early 
period.  S(.  everything  confirms  (he  idea,  that  the  pyra- 
midH  and  the  gieat  structures  of  Thebes  and  Memphis  bc- 
.ong  to  the  very  beginnines  of  Egyptian  history.  '1  hey  are 
Bonuments  of  the  priman'ol  nieii.  From  those  ruins  Ibi'V 
yet  speak  to  us  of  a  period  of  great  tietion,  of  a  vast  ambi- 
tion suddenly  manifesting  itself,  and  before  which  silence 
velicDed  ov«r  all  th«  earth.— T.  L.I 


Euphrates,  a  young  humanity  was  giving  e\ideDO« 
of  mighty  bodily  powers  and  high  spiiitual  ene'gy  , 
different,  indeed,  from  the  present,  and  presenting 
some  aspects  strange  to  our  modern  conceptions,  ycl 
veiy  unlike  the  savage  state,  or  a  rise  from  such  i 
state,  had  such  a  rise  been  ever  shown  in  any  ea..y 
or  later  history  of  the  world.  In  brief — the  first  his- 
torical appearances  of  men  upon  the  earth  are  at  wf.* 
with  this  theory  of  savagism.  Such  independent 
emergings  as  are  contended  for  do  not  now  take 
place,  and  never  have  tali  en  place  within  the  tiiues  of 
known  hivtory.  The  savage  comlition,  as  has  been 
said,  and  cannot  he  deniel,  is  one  ever  sinking  lower 
and  lower,  until  aid  is  brought  to  it  from  without; 
and  at  the  early  time  referred  to  there  was  no  such 
aid  except  from  a  supernal  and  supernatural  source. 

On  either  view,  we  are  compelled  to  admit  tlie 
fact  of  a  great  beginning  of  humaidty  on  the  earth. 
The  primitive  man  was  a  spletidid  being— not  seien 
tific,  nor  civilized,  in  ourmotlern  sense  of  tlie  words 
but  possessing  great  power,  both  of  body  and  soul 
He  had  all  to  learn,  yet  learned  most  rapidly.  Re 
searches  among  the  earliest  monuments  sometimes 
astonish  us  by  the  suggestions  they  offer  of  a  knowl- 
edge supposed  to  belong  only  to  modern  times,  oi 
to  which,  in  some  cases,  modern  discovery  has  not 
yet  reacheti.  There  is  brought  out  evidence  of  re 
suits  in  the  arts,  in  manufactures,  and  in  the  em 
ployment  of  mechanical  aids,  that  we  find  it  ver^ 
difficult  to  account  for.  If  we  cannot  believe  them 
to  have  come  from  processes  of  investigation  strictly 
scientific,  then  must  we  ascribe  them  to  other  pow- 
ers of  a  high  order,  and  in  which  we  fail  to  surpass 
tlictn — such  as  keen  observation  awake  to  every  out- 
ward application  of  natural  forces,  most  acute  senses, 
and  imrivalled  manual  skill.  If  it  was  the  greatness 
of  force  and  magnitude,  it  was  greatness  still,  such 
as  was  never  attained  to  by  any  savage  people  ia 
historical  times.  These  early  men  had  great  aims, 
they  attempted  great  things,  and  they  accomplished 
them  rapidly.  We  have  oidy  to  take  this  view,  forti- 
fied .as  it  is  by  Scripture  and  the  early  profane  his- 
tory, to  ticcount  for  what  seems  so  wonderful  to 
some  writers,  and  which  has  drawn  them  to  their 
long  chronologies.  As  remarked  elsewhere  (p.  317), 
the  history  of  human  progress  has  ever  been  one  of 
starts  and  impulses.  As  in  the  geological  ages,  so 
also  within  historical  times,  there  are  periods  in 
which  more  has  been  done  in  a  few  generations, 
than,  under  other  eircutnstances,  has  been  accom- 
plished in  many  centuries.  Thus  the  time  that  in- 
tervetied  between  the  Scriptural  flood  and  the  first 
mention  of  the  Egyptian  motuarcliy,  even  as  reckoned 
by  the  shorter  chronology,  may  have  brought  on  the 
world*s  history  faster  than  ages  of  cotnparativc  tor- 
]ior,  such  as  have  appeared  in  the  varied  annals  of 
mankind. 

Again,  there  is  an  intrinsic  difficulty  in  such 
views  as  that  of  Bunsen,  which,  when  closely  exam- 
ined, jiresents  a  gi'eater  incredibilitv  than  anything 
of  whicli  it  professes  to  give  the  explanation.  Ad- 
mitting such  idea  of  emeigence  after  ages  of  unliis- 
torical  savagism,  still  the  questions  arise:  Why  wan 
not  this  more  universal  after  it  had  commenced? 
Why  did  it  not  appear  in  other  jiarts  of  *he  eartli? 
Why  iliil  the  early  light  confine  itself  to  jnc  jicople 
for  so  long  a  time,  inaliing  Mihrnjrn  historicalli 
what  it  is  geographically  and  etytiiologically,  the 
narrnwM,  a  line  immense  iti  length  with  the  scanfiesi 
brcailth?  During  these  fifteen  thmtsand  years,  oi 
more,    of  motnitnetital    history,  all  the   rest  of    the 


CHAP.   XI.   1-tf. 


^F,' 


•»»th  was  in  comparative  night.  Established  insti- 
tutions, a  regular  nionarcliy  for  ten  thousand  years, 
at  least,  king  inheriting;  from  king,  or  dynasty  suc- 
ceeding dynasty,  a  political  state  unbroken  for  a 
period  three  times  as  long  as  the  whole  series  of 
Assyrian,  Babylonian,  Persian,  Roman,  Mongolian, 
and  Turkish  empires — social  orders  uninterruptedly 
transmitted,  records  of  all  this  preserved,  monu- 
ments attesting  it !  It  is  incredible  in  itself — much 
more  so  when  we  consider  the  condition  of  the  rest 
of  the  earth,  even  the  nearest  parts.  In  Egypt, 
ten  thousand  years  of  govsmment,  of  civihzatiun,  of 
advanced  agriculture,  of  social  order,  and  all  this 
time  Greece,  Italy,  and  even  Asia  Minor,  in  total 
darkness — uninhabit'-d,  or  in  the  lowest  unhistorical 
savagism !  It  is  very  hard  to  believe  this.  It  pre- 
sents a  marvel  greater  than  anything  recorded  in 
Genesis  about  the  origin  and  early  condition  of  man- 
kind— gre.iter  for  the  imagination,  far  j;reatep  for  the 
reason.  Egyptian  history  would  be  like  an  Egyptian 
obelisk  standing  in  the  tiesert,  spindling  np  to  a  vast 
height,  whilst  all  around  was  desolation  in  the  view 
that  height  presented.  Such  an  antiquity  in  this  one 
peoplt',  should  we  reason  from  it  a  priori,  and  con- 
nect with  it  the  modern  claim  of  progress,  would 
throw  out  of  proportion  all  the  other  chapters  of 
history.  It  would  bring  the  Roman  empire  before 
'he  days  of  Abraham,  and  make  our  nineteenth  cen- 
lUry  antedate  the  Trojan  war. 

These  considerations  do  not  only  support  the 
Sible  chronology  as  prolonged  in  the  LXX.,  but  fur- 
lish  an  argument  in  favor  of  the  still  shorter  Hebrew 
•eckoning.  Taking  the  primitive  men  as  the  Bible 
■epresents  them,  aiid  the  latter  gives  ample  time  for 
Ul  that  is  recorded.     Connected  with  this  there  is 


another  thought.  How  came  this  Hehiew  chrono: 
ogv  to  present  such  an  example  of  modesty  as  com 
pared  with  the  extravagant  claims  to  antii|uity  mad; 
by  all  other  nations  ?  The  Jews,  doubtless,  had,  at 
men,  similar  national  pride,  leading  them  to  magnifj 
their  age  upon  the  earth,  and  run  it  up  to  thousands 
and  myriads  of  years.  How  is  it,  that  the  people 
whose  actual  records  go  back  the  farthest  ha^e  the 
briefest  reckoning  of  all  ?  The  only  answer  to  this 
is,  that  wliilst  others  were  left  to  their  unrestrained 
fancies,  this  strange  nation  of  Israel  were  under  a 
providential  guidance  in  the  matter.  A  divine  check 
held  them  back  from  this  folly.  A  holy  reserve, 
coming  from  a  constant  sense  of  the  divine  pupilage, 
made  rhem  feel  that  "  we  are  but  of  yesterday," 
whilst  the  inspiration  tl.at  controlled  their  historians 
directly  taught  them  that  man  had  been  but  a  short 
time  upon  the  earth.  They  liad  the  same  motive 
as  others  to  swell  out  their  national  years  ;  that  they 
have  not  done  so,  is  one  of  the  strongest  evidences 
of  the  divine  authority  of  their  Scriptures.  And 
how  fair  is  their  representation  !  Egypt,  Babylon, 
Assyria,  Tyre,  the  early  Javanic  settlements,  all 
starting  about  the  same  time,  and  from  the  same 
quarter  of  a  late  inh  ibited  earth  ;  this  is  credible 
probable,  making  harmonious  sacred  and  profane 
history.  The  other  view  of  the  long  and  lonely 
Egyptian  dynasties  is  monstrous,  out  of  all  propor 
tion — incredible.  Had  the  Bible  given  such  a  long, 
narrow,  solitary  antiquity  of  twenty  thousand,  oi 
even  ten  thousand,  years,  to  the  people  whose  his- 
tory it  mainly  assumes  to  set  forth,  it  would,  doubt- 
less, have  called  out  the  scoff  of  those  whose  sceptical 
creduhty  so  easily  receives  the  fabulous  chronology 
of  other  nations. — ^T.  L.) 


FOURTH    SECTION. 

The  Tower  of  Babel,  the  Confusion  of  Languages,  and  the  Dispemon  oj  xht  Natioti* 


,7hapter  XI.  1-9. 


1  2  And  the  wliole  earth  was  of  one  language  [lip],  and  of  one  speech.'  And  it  came  to 
pass,  as  they  journeyed^  from  the  east',  that   they  found  a  plain  in  the  land  of  Shinar, 

3  and  they  dwelt  there.  And  they  said  one  to  another,  Go  to,  let  us  make  brick,  and 
burn  them  thoroughly  [literaUy,  to  a  burning].     And  they  had  brick  for  stone,  and  shiue  had 

i  tliey  for  mortar  [cement].  And  they  said,  Go  to,  let  us  build  us  a  city  and  a  tower,  whose 
top  may  reach  unto  heaven;  and  let  us  make  us  a  name  [a  signal,  sign  of  renown],  lest  we  be 

5  scattered  abroad  upon  the  face  of  tlie  whole  earth.     And  the  Lord  came  down  to  see 

6  the  city  and  the  tower  which  the  children  of  men  had  builded.  And  the  Lord  said, 
Belioki,  the  people  is  one,  and  they  have  one  language  ;   and  this  they  begin  to  do :   and 

7  now  nothing  will  be  restrained  from  them,  which  they  have  in  igined  to  do,  Go  to,  let 
us  go  down,  and  there  confoimd  their  language  [on  the  very  spot],  that  they  m.ay  not  under- 

8  stand  one  another's  speech.     So  the  Lord  scattered  them  abroad  from  thence  upon  the 

9  face  of  all  the  earth  ;  and  they  left  off  to  build  the  city.     Therefore  is  the  name  of  it 

called    Babel'  [forbsba.   division  of  speecli,  confusion  ;  other  explanations  :  ba   23.   gate  of  Belus,  S3""13 

castle  of  Beius],  because  the  Lord  did  there  confound  the  language  of  all  the  earth:  and 
from  thence  did  the  Lord  scatter  them  abroad  upon  the  face  of  all  the  earth 


S56  "    GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 

(-  Ver.  1. — Z"TnX    C^"lZ^^   PnX   rtBTU    one  Up  and  one  words,  as  near  as  our  English  can  come  to  it.    T.XX 
»«tAo<  el   Kat  i^wfi}  fi-La  iraat ;  Vulg.,  labii  unttu  et  sermonum  eorumdem;   the  Syriac,  ^ww   ^  Vkxi^^y-.    ^^     f  ^  *^  > 

one  tongTie  and  one  speech  ;  and  eo  the  Targmn  of  Oukelos,  "in  ^^^"C^I  in  ■ttj'^b .  So  Greek  writers  desciibr  thos"  i 
who  speak  the  same  lan^age  as  o^oyAcDrroi  and  ojno^wroi.  Kashi  interprets  C^"i  j1  as  referring  to  tbe  thoufjbts  anqi 
eouQSels  rather  than  to  language,  regar.ling  tliat  as  expressed  by  HEC :  "  They  came  to  an  understanding,"  or  *'  iiit# 
one  counsel."  Pnx  H^r  1X^  ;  in  which  Vitringa  agrees  with  him.  Kaulen  makes  a  labored  diitinction  betwcin  TEB 
(Ui  J  C^~— 1 .  the  first  of  which  he  refers  to  the  subjective  element  in  speech,  producing  the  grammatical  form,  the  titha 
to  the  objective,  or  the  words  as  the  matter  of  language.  In  proof,  he  cites  such  passages  as  Ps.  xii.  3,  pipbn  TStt! 
Hp  ofJlaUerits  ;  Esod.  vi.  12,  unctrcumcised  lip ;  Prov.  xii.  19,  lips  of  truth,  etc. ;  Is.  sssiii.  19,  nS'C  ^p"'S"  ,  detp  fif'hp 
But  these  examples  only  show  that,  when  there  is  no  contrast  intended,  nSO  ,  lip,  may  be  taken  generally  for  lanrtag 
(Lke  lingua,  the  tongue  ;  see  ver.  9,  below),  including  not  only  words  and  pronunciation,  but  all  of  thought  and  e^ref- 
iioii  that  belongs  to  it.  To  show  that  D'^""T  and  HEIU  are  not  tautological  here,  he  quotes  Ps.  lix.  13,'l?;"'rEiU*ia^ 
the  xcord  of  their  lips  But  this  is  needless.  It  is  clear  that  thev  are  not  tautoloi^ical.  They  express  two  distinot  ideaf: , 
and  yet  we  may  doubt  whether  there  is  intended  such  a  philosophical  antithesis  as  K;iulen  wou'd  bricL'  out,  though  most 
true  in  itself,  and  most  important  to  be  considered  in  the  science  of  language.  The  first  though'i.  would  be  the  other  way, 
namely,  that  IZT  (Adyo?)  denoted  the  subjective,  and  HBC  lip,  the  outward  or  objective  in  language ;  since  the  first  it 
used  of  a  thought,  thing,  subject,  that  which  is  expressed,  as  well  mb  the  word  or  expression.  The  terms  liere  are  neither 
tautological,  nor  antithetical,  hut  supplemental  and  intensive.  It  is  the  unity  of  language  described  in  the  most  compre- 
liensive  manner  :  one  lip,  that  is,  one  pronunciation,  and  the  same  words  (C^inx  0^"t!n  ,  every  one  of  them  (the  plnrei 
taken  distributively),  that  is,  one  name  for  each  thing,  and  one  way  of  speaking  it.  When  they  are  put  in,  direct  ocn- 
trast,  then  HDC ,  instead  of  the  subjective  element,  as  Kaulen  maintains,  would  denote  mere  sound  in  distinction  from 
oense.  as  in  the  phrase  CTlSb  ^^"H  ,  Is.  xxxvi.  5;  2  Kings,  xviii.  20  ;  Prov.  xiv.  23— speech  of  the  lips,  that  is,  mere 
eiLpty  boasting,  sound  without  sense. — T.  L.] 

['■*  Ver.  2.— DS*D33  ,  literally,  in  their  pulling  up.    It  is  used  of  the  taking  up  the  stakes  of  a  tent  (see  it  in  its  primary 
aeLse,  Is.  xxxvlii'  l2>,"  and  is  thus  pictorially  descriptive  of  a  nomadic  life,  like  the  Arabic  ^_^.  .     n  jg  usod  ol  the 

marching  in  tbe  wilderness,  and  suggests  here  the  idea  of  an  encampment.    The  descendants  of  Noah  had  hitherto  kept 
v.;;ctherin  tbeirrovings.— T.  L.] 

■  ^  CTp'O —Tendered  from  the  East.  Armenia,  the  supposed  landing-place  of  tbe  ark,  was  northwest  of  Shinar.  Tbia 
has  .ed  s-ime  to  suppose,  that  the  early  human  race  made  a  detour  through  Persia,  and  so  were  travelling  (}ast  when  they 
came  to  Shinar.  t)tberB  have  regarded  the  ark-niountain  as  situated  to  tbe  east,  a  view  which  c-in  onlj;  be  maintained 
by  supposing  the  naming  of  the  Armenian  Ararat  to  belong  to  a  later  period,  as  a  transfer  fromau  older  and  more  east- 
erly region  (see  text,  note  p.  308).  The  original  Scripture  does  not,  of  itself,  determine  tlie  location  as  either  east  or  west ; 
so  that  the  Samaritan  version,  that  makes  it  Serendib  (in  Ceylon)  is  not  to  be  rejected,  as  in  itself  false  or  absurd,  any 
more  than  tbe  Vulgate  location  in  Armenia,  or  the  Targum  and  Syriac  mountains  of  Kardu,  or  the  Arabian  Mount  Judi 
wherever  that  may  have  been.  Rashi  seems  thus  to  have  regarded  it  when  he  interprets  DIISTD  as  a  journeying  from 
Cip  in  (mountainof  the  East),  mentioned  just  above,  ch.  x.  30.  Others  would  render  n"li5 13  eastTfvard,  or  to  the  east,  refer- 
ring to  such  paf^sages  as  Gen.  xiii.  11 ;  Numb,  xxxiv.  11 ;  Josh.  vii.  2  ;  Judg.  viii.  11,  etc.,  in  all  of  which,  except  the  first, 
the  term  denotes  position  instead  of  moving  direction,  and  may,  therefore,  be  regarded  as  determined  from  the  standpoint, 
real  or  assumed,  of  the  narrator  or  describer.  Bochart  regards  -"|P.  ^^  a  name  given  to  all  the  country  beyond  thq 
Euphrates  and  Tigris,  independent  of  the  position  of  some  parts  ofit  in  respect  to  other  parts  or  to  regions  on  the  other 
Bide.  This  would  seem  the  best  way,  if  we  must  render  -"jl?^  from  the  east.  But  there  is  an  older  sense  to  the  root, 
which  may  well  be  regarded  as  intended  here.  This  primary  sen-,  i-^  ante,  before,  or  in  front  of.  Hence  its  application  tc 
time  as  well  as  to  space.  The  old  country  is  afterwards  called  the  Kast,  and  so  ni2lp'  becomes  a  word  of  local  direction 
This  primary  sense  of  anteriority  gives  the  idea  here  demanded,  which  is  not  so  nnch  any  particular  direction  (the 
geography  not  being  the  thing  chiefly  in  view),  as  it  is  the  general  idea  of  progress  As  they  journeyed  onward,  CTpT3 
right  ahead,  in  their  nomadic  roviug— from  one  b^ore  to  another,  or  from  the  pl>»ce  before  them  to  one  still  farther  on— 
they  found  a  n3.'p3  ,  or  plain  country.  Gen  xiii.  12  seems  to  be  like  this,  and  .nay  be  rendered  in  the  same  way :  Abra- 
ham and  Lot  parted ;  the  former  settled  (  Z^^  )  in  tli.-  hmd  where  they  were  ,  or  Abraham  stopped,  as  we  say  in  famiUar 
English,  but  Ixtt  J^rumti/ed  on,  Clj^ia  2r©»V  Compare  xi-  2,  C12;  1p-'.}^»  and  they  stopped  there  (in  Shinar),  where 
ZW'i  is  in  a  similar  contrast  to  the  nomadic  word  "D"^ .  Or  it  may  ^"o  taken  as  a  word  of  position  :  he  pitched  his  tent 
eastward.  In  this  place  the  Targum  of  Onkclos  has  fi<ri*>Onp%,  in  (he  East,  regarding  it  as  denoting  position.  So 
also  the  Arabic  ,    k     W-»-M   A  •     The  LXX.,  the  Vulgate;  and'the  Syriac  render  it /ram  the  East.—T.  L.] 

r«  Ver.  9.— 533  nr\i;  S"ip  called  its  name  Babel,  hhz  Dl^  ""a  ,  because  there  be  confounded  (b:del  =  balbel)  the 
language,  etc.  There  is'difficulty,  somotimes,  in  the  elymologjes  given  in  the  Hebrew  Bible,  but  this  seems  to  be  a  re- 
markablv  clear  and  consistent  one.  It  seoma  strange  that  Dr.  Lange  sliould  sh-.w  himself  inclined  to  the  other  far-fetched 
derivation,  which  would  make  it  mean  either  the  "gate  of  Bel,"  or  *' the  gate  of  Kl."  Naming  cities  from  the  gate  is  not 
the  most  early  way,  thoigh  It  came  in  afterwards,  from  the  gntc  becoming  the  important  place  of  commercial,  judicial, 
and  political  procedure.  ScLell  ng  is  right  in  Baying  that  3X3  .  ^^b  ,  *"«»^  6^*^,  is  confined  alone  to  the  Arabic,  of  all 
tbe  Shemitic  tongues  It  Ib  e't.rely  unknown  to  the  Hebrew,  and  if  it  is  ever  found  in  any  very  late  Syriac,  it  comes 
from  the  cctmparatively  nodem  Arabic  use.  ITiOt  is  reason,  too,  to  regard  bs  •  notwithstanding  a  doubt  expressed  by 
Kawlinson  niAWLiNSON  :  Herod.,  i.  p.  247),  as  the  sanu-  with  br3  ,  the  deified  power,  or  personage,  that  appears  all  over 
the  East  — Banl,  Lord,  Master,  and  which  becomes  a  g.neral  name  for  monarchs,  like  Pharaoh  in  Etrvpt.  In  the  iJaby. 
binian  it  becomes  Hel  or  Uelus  ;  and  in  addition  to  ibc  Fhoonician  lljtal,  or  Bal,  (appearing  in  many  Ph<rnician  and  C;ti^ 
*hatrini:m  proper  n-mcs,  such  as  Hannibal,  Adsrubul,  etc.),  we  find  a  Lybian  Belus  (.see  Viito.  :  ^n.,  i.  621),  a  Lydian 
Bel  connected  hIko  with  a  Ninus  (Hekod.,  i.  7),  besides  the  common  Scriptural  appellation  of  the  idol  deity  so  worshipped. 
In  view  of  these  facta,  there  must  be  rejected  the  idea  of  an  early  Babylonian  monarch,  to  whom  the  name  was  exclusively 
given.  They  seem  to  have  used  the  word  in  the  plurul,  as  the  Phcenicians  did  (S^bi'3  ,  Haalim),  and  this  accounts  for 
tbe  form  it  takes,  as  oxpree-ied  in  Greek,  in  tho  P^ma- of  .a-'.sCBYi.rs.  ef>7,fiaJ^rivipxatov.  Thougii  with  a  singular  adjective, 
It  can  U  nothing  less  than  ■|"'^T3  (.Baaliv).  or,  »8  the  whole  would  bo  oxprefised  in  the  later  Hebrew,  T^SiSll^n  7^53 
Tomakothis  very  ancientai. d  memorahlnn:imc'b33(Hab.l)equiv:ilent  to  the  Arabic  Jo  tw»U  ,  ^Z  3X3  orbr3  3a. 
^te  of  Bet  or  Baal,  would  be  greatly  straining  etymology  as  well  as  history.    Had  such  a  derivation  been  found  in  thi 


CHAP.   XI.    1-9. 


8Sl 


Blblet  it  would  donbtleea  have  been  contemptuously  rejected,  by  some  who  go  so  far  from  the  Bible  to  (fet  it.  Nothing 
«an  lie  more  direct  and  consistent  than  the  etymology  given  in  Genesis.  The  verb  35D  is  the  same  with  the  intenaivi 
form  ^353  ,  baUial,  from  which  5"*  is  softened  after  becoming  a  fixed  and  oft-pronouuci-'d  name.  33b"  ,  balbel,  its  nr 
onoraatope,  exactly  like  our  word  babble,  and  its  sense  of  confusion  is  probably  secondary,  coming  from  this  early  onoma- 
topic  use.  The  letters  L  and  R  are  cognate  and  interchangeable,  in  the  Greek  as  well  as  in  the  Shemitic  tongues.  Henc< 
balbal  and  fiapfiap  are  the  same.  Barbarian  did  not,  originally,  mean  savage,  but  one  who  speaks  a  ditfcreut  language 
or  who  seems  to  the  hearer  to  babble.  It  was  the  place  where  men  first  became  barbarians  to  each  other  (see  1  Cor.  xi^ 
U),  though  the  name,  as  an  onomatope,  would  seem  still  to  belong  to  them  all. — T.  L.J 


GENERAL  PRELIMINARY  DISCUSSION. 

1.  The  literature:  Bibelwerk,  Matthew,  p.  19. 
The  present  work,  p.  119,  where  the  title  of  Nie- 
buhr*3  work  should  be  more  correctly  given  :  "  His- 
tory of  Assur  and  Babel."  Berlin,  1858.  KtJRTz: 
"History  of  the  Old  Testament."  Haug,  on  the 
"  Writing  and  Language  of  the  Second  Kind  of  Cu- 
aeifonn  Inscriptions."  Gottingen,  18.55.  J.  Brandis, 
on  the  "  Historical  Results  from  the  Deciphering  of 
the  Assyrian  Inscriptions."  Berlin,  1856.  Fabbi  : 
"  The  Origin  of  Heathendom  and  the  Problem  of  its 
Mission."  Barmen,  1859.  Tbelatest:  Kaulen:  "The 
Confusion  of  Languages  at  Babel."  Mainz,  1861. 
Explorers  of  the  ruins  of  Babylon,  especially  Rich, 
Ker-Porter,  Layard,  Rawlinson,  Oppert. 

2.  TTie  histori/  of  the  building  the  tower  at  Babel 
forma  the  limit  to  tlie  history  of  the  primitive  tiini'. 
It  may  be  regarded  as  the  genesis  of  the  history  of 
the  human  striving  after  a  false  outward  unity,  of  the 
doom  of  confusion  that  God  therefore  imposed  upon 
it,  of  the  dispersion  of  the  nations  into  all  the  "  oild, 
and  of  the  formation  of  heathendom  as  directly  con- 
nected therewith.  In  the  proper  treatment  of  this 
there  comes  into  consideration :  1.  the  relation  of  the 
historical  fact-consistency  of  the  representation  to  its 
universal  symbolical  significance  for  the  history  of 
the  world,  and  to  its  special  symbolical  significance 
for  the  kingdom  of  Goil ;  2.  the  relation  of  the  fact 
itself  to  the  common  historical  knowledge,  as  well  as 
to  the  history  of  the  kingdom  of  God ;  3.  the  relation 
of  the  confounding,  therein  represented,  to  the  original 
unity  of  the  human  race  in  its  language,  as  well  as  to 
the  multiplicity  that  originally  lay  in  human  speech ; 
4.  the  historical  and  archfeologieal  testimonies;  5. 
the  reflection  of  the  historical  fact  in  the  mythical 
stories. 

3.  Kurtz  correctly  maintains  (History  of  the  Ola 
Testament,  p.  95)  against  H.  A.  Hahn,  that  this 
place  forms  the  boundary  between  the  history  of  the 
primitive  time  and  the  history  of  the  Old  Testament. 
Evidently  is  the  history  of  pruncval  religion  distin- 
guished from  the  general  history  of  the  Old  Testa- 
ment by  definite  monuments,  namely,  by  the  charac- 
teristic feature  of  the  faith  in  promise,  as  presented 
in  the  genealogies,  through  which  faith  Abraham,  as 
the  type  of  the  patriarchal  religion,  stands  in  contrast 
with  Melchidezek,  the  type  of  the  primitive  reUgion, 
— even  as  the  morning  twilight  of  the  new  time 
stands  in  contrast  with  the  evening  twilight  of  the 
old.  And  so,  too,  according  to  Gal.  iii.  and  Rom.  iv., 
it  is  not  Moses  who  is  the  beginning  of  the  covenant 
religion,  but  Abraham.  Moreover,  in  the  history  of 
the  tower-building  there  is  brought  out  not  only  the 
grounl  form  for  the  historical  configuration  the 
world  is  to  assume,  but  also  the  contrast  between 
heathetiism  and  the  beginnings  of  the  theocracy. 
For  the  sake  of  this  contrast,  according  to  our  view, 
the  section  may  still  be  regarded  as  belongmg  to  the 
first  period  from  the  beginnings  of  the  Shemitic  pa- 
tnarehalism  ;  although  when  regarded  in  itself  alone, 
tad  under  the  hi.'torical  form  of  view  of  the  Old  Tes- 


tament, it  appears  as  an  introduction  to  the  historj 
of  Abraham. 

4.  The  genesis  of  the  human  striving  after  • 
false  outward  unity,  or  uniformity  and  confortnity. 
As  in  the  history  of  Cain,  the  first  beginnings  of  cul- 
ture in  the  building  of  cities,  in  the  discoveries  and 
inventions  of  the  means  of  living,  of  art,  and  of 
weapons  of  defence,  were  buried  in  tlieir  owu  cor- 
ruption (since  the  germs  of  culture,  however  law- 
ful in  themselves,  are  overwhelmed  in  their  ungodly 
worthlessness),  and  as  in  the  history  of  Nimrod  tha 
post-diluvian  beginnings  of  civilization,  and  of  out- 
ward political  institutions,  were  darkened  by  the  in- 
dications of  despotic  violence,  so  also,  in  the  history 
of  the  tower-building,  must  we  distinguish  the  natu- 
ral striving  of  the  human  race  after  an  essential 
unity,  from  their  aberration  in  a  bold  and  violent 
eflbrt  to  obtain  an  outward  consistency,  an  outward 
uniformity  (or  conformity  rather)  to  be  established 
at  the  cost  of  the  inward  unity.  Delitzsch  says  cor- 
rectly (p.  3101 :  "  the  unity  which  bad  hitherto  bound 
together  the  human  family  was  the  community  of 
one  God,  and  of  one  divine  worship.  This  unity  did 
not  satisfy  them ;  inwardly  they  had  already  lost  it ; 
and  therefore  it  was  that  they  strove  for  another. 
There  is,  therefore,  an  ungodly  unity,  which  they 
sought  to  reach  through  such  self-invented,  sensual, 
outward  means,  whilst  the  very  thing  they  feared 
they  predicted  as  their  punishment.  In  its  essence, 
therefore,  it  was  a  Titanic  heaven-defying  undertak- 
ing." *  The  inward  unity  of  faith  ought  to  have  been 
the  centre  of  gravity,  the  rule  and  the  measure  of 
their  outward  unity.  The  historical  form  of  their 
true  unity  was  the  religion  of  Shem ;  its  concrete 
middle  point  was  Shem  himself.  It  sounds,  therefore, 
like  a  derisive  allusion  to  the  despised  blessing  of 
Shem,  when  they  say:  Go  to,  let  us  build  a  tower  for 
us,  and  make  unto  ourselves  a  name  (a  Shem). 
When,  therefore,  the  tower-building,  the  false  out- 
ward idea  of  unity  is  frustrated,  then  it  is  that 
Abraham  must  appear  upon  the  stage  as  the  effective 
middle  point  of  humanity,  and  the  preparer  of  the 
way  for  the  unity  that  was  to  come.     Abraham  forms 


•  |The  more  carefully  the  peculiar  language  of  this  Ba- 
bel history  is  considered,  and  especially  its  heaven-defying 
look,  the  more  probable  will  appear  the  view  supported  by 
Bryant,  which  regards  it  as  the  origin  of  the  heathen  fable 
of  the  war  of  tlie  giants  against  the  gods.  The  war  of  th« 
Titans  was  proliably  the  same,  though  it  appears  as  a  dupli- 
cate of  the  event  in  the  Greek  mythology.  The  latter,  how- 
ever, being  set  forth  as  the  more  ancient  event,  may,  with 
some  reason,  be  referred  to  the  antediluvian  rebellion  de- 
scribed in  Gen.  vith.  Both  of  these  myths  must  have  had 
some  historical  foundation  in  actual  Human  history ;  for 
nothing  can  be  more  wild  in  itself,  or  more  inconsistent  with 
what  we  know,  or  may  conceive,  of  the  earliest  thinking, 
than  those  representations  of  allegorical  wars  of  which  some 
writers  are  so  fond.  In  the  first  period  of  human  life,  men 
were  too  muirh  occupied  with  the  great  actual,  and  this  ij 
shown  by  the  verj"  exaggerations  of  the  form  which  it  •*»• 
sumed  in  histoi-y.  Myth-making  and  allegorizing  cam^-  in 
afterwards.  The  w.ar  of  ideas,  of  which  some  talk,  showi 
a  previous  philosophizir)g,  however  crude.  The  sight  of 
gi  eat  physical  convulsions  may  have  suggested  some  of  thes^ 
stories  ;  but  the  actual  occurrence  of  great  events  in  humaz 
history  was  their  more  probable  source  — T  T- 1 


>60 


GENESIS,  OR  THE   FIRST   BOOK  OF   MOSES. 


the  tht  5cratic  contrast  to  the  heathen  tower-building. 
Since  iliat  time,  however,  the  striving  of  human  na- 
ture has  ever  taken  the  other  direction,  namely,  to 
establish  by  force  the  outward  unity  of  humanity  at 
the  expense  of  the  inward,  and  in  contradiction  to  it ; 
this  has  appeared  as  well  in  the  history  of  the  world 
monarchies  as  in  that  of  the  hierarchies.  The  his- 
tory of  Babel  had  its  prusignal  in  the  city  of  Cain, 
its  symbol  in  the  building  of  the  tower,  its  beginning 
in  the  Babylonian  world-monarchy ;  but  its  end, 
«ccording  to  Rev.  xvi.  17,  falls  in  the  "last  time." 
■  The  contrast  to  this  history  of  an  outward  forcc- 
nnity  is  formed  by  Shem,  Abraham,  Zion,  Christ,  the 
Church  of  believers,  the  bride  of  Christ,  according 
to  Rev.  xxi.  2,  9. 

5.  Tke  gtiiesis  of  the  confounding  to  which  it  teas 
doomed  bi/  God.  The  germinal  multiplicity,  as  con- 
tained in  the  unity  of  the  human  race,  is  to  be  re- 
garded as  the  natural  basis  of  the  event.  We  can- 
not, as  has  been  attempted  by  Origen  and  others, 
derive  au  organic  division  of  the  nations  in  their 
manifold  contrasts  (and  just  as  little  the  varied  multi- 
plicity of  life  in  the  world)  from  the  fall  merely,  or 
from  human  corruption.  To  this  effect  it  is  well  ob- 
served by  Delitzsch,  that  "even  without  that  divine 
and  miraculous  interposition,  the  one  original  lan- 
guage, by  virtue  of  tlie  abundance  of  gifts  and  powers 
that  belong  to  humanity,  would  have  run  through  an 
advancing  process  of  enrichment,  spiritualization.  and 
diversity."  This  germinal  multiplicity  forms,  there- 
fore, the  other  side,  or  the  higher,  spiritual  side,  in 
the  confusion  of  languages ;  but  this,  too,  we  must 
distinguish  in  its  genesis  and  in  its  world-historical 
consequences.  Since  the  Babylonian  tower-building 
denotes  the  genesis  of  the  national  separations  as 
the  genesis  of  heathendom  (but  not  the  monstrous 
development  of  heathendom  which  goes  on  (lirough 
the  ages),  so,  in  like  manner,  does  it  denote  the 
genesis  of  the  speech-confounding,  but  not  its  great 
development  in  the  course  of  time.  This  genesis, 
however,  is  to  be  considered  in  reference  to  the  fol- 
lowing points :  1.  With  the  violent  striving  after  an 
outward  unity  there  is  connected  the  crushing  of  the 
diversity.  2.  This  violent  suppression  calls  out,  by 
way  of  reaction,  the  effort  and  intensity  of  the  diver- 
sifying tendency,  or  the  conflict  of  spirits.  3.  With 
this  conflict  of  spirits  there  develops  itself,  also,  the 
contrast  of  varying  views  and  modes  of  exjiression. 
4.  The  disordered  and  broken  unity  becomes  dis- 
solved into  partial  unities,  which  form  themselves 
around  the  middle  points  of  tribal  affinity,  and  so 
form  their  watchwords.  Thus  far  goes  on  the  pro- 
cess of  di-^solution,  in  the  sin  and  guilt  of  the  strife 
after  an  outward  unity.  But  here  comes  in  the 
divine  judgment  in  its  miraculous  impo.sition:  the 
Bpirits,  the  modes  of  conception,  the  modes  of  ex- 
pression, the  tongues  themselves,  are  all  so  confound- 
ed, that  tliere  becotnes  a  perfect  breach  of  unity,  and 
more  than  this,  a  hostile  springing  apart  of  unfet- 
tered elements  that  had  been  boimd  up  in  a  forced 
•nity.  So  ilid  the  divine  doom  establish  a  genois 
In  the  confusion  of  languages — a  genesis  which  after- 
wards, in  the  course  of  time,  came  to  its  full  develop- 
ment. 

6.  Tfie  ffenenig  of  the  dinperition  of  the  peoples  in 
all  the  vjorld,  and  of  the  formation  of  heathendom. 
thai  from  thence  beijan.  In  opposition  to  the  ci-n- 
tripetal  force  of  humanity,  im|iaired  by  its  own 
BUpe;'»en8ion  and  the  outward  alienating  tendency, 
come*  n(»w  the  reaction  of  the  m(n'))id  ceotrifugal 
pownr  set  free  by  the  sentence  of  Ciod.     So  com- 


mence the  national  emigrations  of  antiquity,  seti.ng 
away  from  the  centre  of  community,  forming  in  thii 
a  contrast  to  the  migrations  of  the  Christian  time, 
which  maintain  their  connection  with  the  centre  of 
humanity,  the  host  of  the  Christian  church.  Id 
greater  and  smaller  waves  of  migration  do  the  na- 
tions scatter  abroad,  and  grow  widely  diverse  in  their 
scfiarate  lands,  and  in  the  midst  of  the  views  which 
they  awaken  ;  and  this  to  such  a  degree  that  cvery- 
wliere  they  lose  themselves  in  a  peculiarly  paganistic 
autoclithonic  consciousness,  or,  as  it  may  be  generally 
styled,  a  servile  life  of  nature.  The  line  of  Shem 
is  least  affected  by  the  drawing  of  this  centrifugal 
power.  It  extends  itself  slowly  from  Babylon,  in  a 
small  degree  to  the  east,  and  in  great  part  to  the 
southwest.  The  main  stream  of  the  Ilamites  takes 
a  southwestern  direction  towards  Canaan  and  Africa; 
another  stream  appears  to  have  turned  itself  east- 
wardly  over  Persia  and  towards  India.  The  great 
stream  of  the  Japhethites  goe.s  first  northward,  in  or- 
der to  divide  itself  into  a  western  and  an  eastern 
euirent ;  a  part,  however,  in  all  probability,  taking 
a  still  more  northern  direction,  until,  through  upper 
Asia,  it  reaches  the  New  World.  The  most  evident 
division  of  the  Shemites  is  into  three  parts,  which 
still  reflect  themselves  in  the  three  main  Shemitic 
languages.  The  fundamental  separation  has  gone 
on  into  wider  separations ;  for  example,  into  the 
division  of  the  Indian  and  the  Persian  Arians.  These 
divisions  are,  again,  in  a  great  degree,  eftaced  by 
combinations  which  proceeded  from  the  contrasi 
between  earlier  and  later  migrations  in  the  same  di- 
rection. So,  for  example,  in  eastern  Asia,  the  Ja- 
phethites appear  to  have  supervened  upon  the  Ilam- 
ites, in  Asia  Minor  and  Persia  upon  the  Shemit'^s; 
and  so,  in  many  ways,  have  the  earlier  Japhethite 
features  been  overlaid  and  set  aside  by  the  later.  In 
Canaan,  on  the  other  hand,  the  Haraites  appear  to 
have  supervened  upon  the  original  Shemitic  inhabit- 
ants ;  and  then,  again,  at  a  later  date,  the  Israelites 
supervened  upon  the  Hamitic  Canaaiutes. 

The  most  direct  consequence  of  this  dispersion 
of  the  nations  was  the  formation  of  races,  in  which 
different  factors  cooperated  :  1.  The  family  type  ;  2. 
tha  spiritual  direction ;  3.  the  climate  in  its  strong 
effect  upon  the  physical  ground-forms  which  were 
■,et  in  their  state  of  childlike  flexibility.  A  further 
consequence  was  the  formation  of  ethnographical 
contrasts  in  civilization.  In  reference  to  this  there 
must  be  distinguished  : 

1)  The  contrast  between  the  savage  nations  who 
had  become  utterly  unhistorical,  or  perfectly  sepa- 
rated from  the  central  humanity,  and  the  historical 
nations. 

2)  The  contrast  of  barbarian  nations  who  for  u 
long  time  preserved  a  state  of  negative  indift'erence 
as  compared  with  the  nations  that  were  within  the 
community  of  culture. 

:',)  The  contrast  presented  by  the  nations  and 
tribes  of  isolated  culture,  as  compared  with  the  cen 
trali/cd  culture,  or  that  of  the  world  monarchies  as 
it  api>eared  in  its  latest  form,  the  Graico-Roman- 
hunianilarian  sphere  of  culture. 

■1)  The  ctmtrast  presented  by  the  nationa  of  this 
centialized  culture,  or  as  it  finally  appeared  in  the 
Gneco-Ronian-humanitariau  culture,  as  compared 
with  the  central  theocratic  people  of  cultua  or  re- 
ligion. 

The  last  contrasts  reveal,  as  the  second  conse- 
quence, a  double  counterworking  against  tiie  pagan 
ietic  isolization :  the  first  is  a  tendencv  to  the  outei 


CHAl".    XI.    1-9. 


36, 


jnity  (irorld-monarchy),  the  other  a  tendency  to  the 
inner  uuitv  (tlieocracy).  A  third  consequence  was 
the  war  lietweeu  them. 

7.  2'he  relation  of  the  historical  fact-consixteririi 
of  the  Biblical  representation  to  its  si/mbolical  si(/jd/i- 
tance  for  the  universal  hhtory  of  the  world.  It  is 
difiScult  to  determine  tlie  chronological  order  of  the 
tower-building  in  the  Biblical  history ;  it  is  still  more 
difficult  to  fix  its  place  in  the  universal  secular  his- 
tory. It  is,  however,  more  easy  to  do  this  wlnn  we 
assume  that  the  history  of  the  tower-building  was 
that  of  a  gradually  elapsing  event,  which  is  here  all 
comprehended  in  its  germinal  transition-point  (as  the 
commencing  turning-point),  conformably  to  the  rep- 
reaentiition  of  the  religious  historico-symbolical  his- 
toriography. Following  the  indications  of  the  Bible 
itself,  we  must  di-stinguish  two  periods:  first,  the 
founding  of  Babel,  in  consequence  of  an  ungodly 
centralization  fancy  of  the  first  human  race,  and  the 
catastrophe  of  the  commencing  dissolution  that 
thereby  came  in ;  secondly,  the  despotic  founding  of 
the  kingdom  of  Babel  by  Nimrod,  as  connected  with 
it.  Add  to  tliis  a  third,  which  is  in  like  manner  at- 
tested by  the  BiOle,  namely,  the  further  development 
of  Babel  as  it  continued  on  in  spite  of  the  disper- 
sion, and  to  whose  greatness  the  stories  of  Ninus 
and  Semiramis,  as  well  as  the  world-historical  ruins 
of  Babylon  bear  testimony.  It  is  in  perfect  accord- 
ance with  the  theocratic  historiography,  that  events 
which  occupy  periods  are  comprehended  in  the  ger- 
minal points  of  their  peculiar  epochs.  As  this  is  tlie 
ease  with  the  tower-building,  so  does  it  also  hold  true 
of  the  confusion  of  languages,  and  the  dispersion  of 
the  nations.  In  regard  now  to  this  germinal  point 
especially,  it  has  been  wrongly  placed  in  the  days  of 
Peleg,  in  supposed  accordance  with  what  was  said, 
ch.  X.  25,  concerning  the  meaning  of  the  name  Peleg. 
Keil  computes  that  Peleg  was  born  one  hundred 
years  after  the  flood,  and  draws  from  thence  the  wider 
Conclusion,  that  "  in  the  course  of  one  hundred  and 
fifty  to  one  hundred  and  eighty  years,  and  in  the 
rapid  succession  of  births,  the  descendants  of  the 
three  sons  of  Noah,  who  were  already  married  and 
a  hundred  years  old  at  the  time  of  the  flood,  must 
have  already  so  greatly  multiplied  as  to  render  cred- 
ible their  proceeding  to  build  such  a  tower  "  (p.  120). 
In  respect  to  the  third  designated  period  of  the  tower- 
building,  Delitzsch  thus  remarks  in  relation  to  the 
Biblical  interpretation  of  the  name  Babel  (for  Balbel, 
a  pilpel  form  in  which  the  first  Lamed  has  fallen 
out) :  "  The  name  Babel  denotes  the  world  city  where 
men  became  dispersed  into  nations,  as  the  name  Je- 
rusalem denotes  the  city  of  God,  where  they  are 
again  brought  together  as  one  family.  As  the  name 
Jerusalem  obtains  this  sense  in  the  light  of  prophecy, 
so  is  the  name  given  to  Babel,  no  matter  whetlier 
ivith  or  without  the  design  of  the  first  nainer,  a  sig- 
lificant  hiero-glyph  of  that  judgment  of  God  which 
ffas  interwoven  in  the  very  origin  of  this  world-city, 
ind  of  that  tendency  to  an  ungodly  unity  which  it 
nas  ev2r  manifested.  That  the  name,  in  the  sense 
»f  the  world-city  itself,  may  denote  something  else, 
is  not  opposed  to  this.  The  Etymologicum  Magnum 
derives  it  inh  toC  S'iAou,  and  so,  according  to  Masu- 
di,  do  the  learned  Persians  and  Nabatseans.  It  has, 
accordingly,  been  explained  as  the  fiate  or  the  hottse, 
or,  according  to  Knobel,  the  castk  of  Belus  (2  etpial 
to  33  or  n^3  ,  or  13  for  n-1^3).  SeheUin'g's  re- 
mark that  hab  in  the  sense  of  gate  is  peculiar  to  the 
Arabian  dialect,  is  without  ground  ;  it  is  just  as  much 


Aramaic  as  Arabic.  The  verb  33  ,  intrare,  liks  dS 
ascendere,  is  a  very  old  derivative  from  X2  ,  inire 
But  Kawlinson  and  Oppert  have  shown,  on  the  au 
tliority  of  the  inscriptions,  that  the  name  of  tlie  god 
is  not  S2 ,  but  bs  (the  Babylonian  Phoeniciac 
Kronos),  and  baa  ,  therefore,  denotes  the  gate  of 
El."  If  the  development  of  heathenism,  in  a  relig- 
ious sense,  and,  therefore,  the  development  of  idol- 
atry, is  regarded  as  a  gradual  process,  the  heathen 
ish  tendency  at  the  tiiue  of  Ximrod  could  not  have 
been  far  advanced.  Its  more  distant  beginning  ia 
probably  to  be  placed  in  the  very  time  of  :he  cata»' 
trophe  ;  for  the  confusion  of  fundamenial  religious 
views  may,  in  general,  furnish  of  itself  an  essentia) 
factor  in  the  confusion  of  languages. 

On  the  situation  of  the  land  of  Shinar  and  Baby- 
lon this  side  of  the  Euphrates,  compare  the  Manuals 
tor  the  old  geography  by  Forbiger  and  others. 
Concernmg  the  ruins  of  the  old  Babel,  and  Babei 
itself,  compare  VViskr's  "Real  Lexicon,"  the  "  Dic- 
tionary for  Christian  People,"  and  Herzog's  "  Real 
Encyclopedia,"  under  the  article  "  Babel."  In  like 
manner  Delitzsch,  p.  212;  Kxobel,  p.  127,  and 
the  catalogue  of  literature  there  given. 

8.  71i£  special  symbolic  sijniflcance  of  Babel  for 
the  Hni/dom  of  God.  Here  iliei e  are  to  be  distin- 
guished the  following  stages  :  1.  The  significance  of 
the  tower-building ;  2,  the  Babel  of  Ximrod,  or  the 
despotic  form  of  empire,  and  its  tendency  to  con- 
quest ;  3.  the  significance  of  the  world-monarchy  of 
Nebuchadnezzar ;  4.  the  Old  Testament  symbolic 
interpretation  of  Babel  (Ps.  cxxxvii.  ;  Is.  xiv. ;  Jer. 
1. ;  Dan.  ii.  37  ;  vii.  4  ;  Habakuk) ;  6.  The  New-Tea- 
tament  apocalyptic  Babylon  (Rev.  xiv.,  xvi.,  xvii.). 
Throughout  Holy  Scripture,  Babel  forms  a  world- 
historical  antithesis  to  Zion. 

9.  The  relation  of  the  confounding,  as  presented, 
to  the  original  unity  of  the  human  race,  as  also  to  tht 
original  multiplicity  as  lying  at  the  foundation  of 
human  speech.  The  two  poles  by  which  the  catas- 
trophe of  the  speech-confounding  are  limited,  are 
the  following :  In  the  first  place,  even  alter  the  con- 
fusion of  languages,  there  exists  a  fundamental  unity ; 
there  is  the  logical  unity  of  the  ground-forms  of  lan- 
guage (verb,  substantive,  etc.),  the  rhetorical  unity 
of  figurative  modes  of  expression,  the  lexical  unity 
of  kindred  fundamental  sounds,  the  grammatical 
unity  of  kindred  linguistic  families,  such  as  the 
Sheiuitic,  the  Indo-Germanic,  and  the  historical 
miity  in  the  blending  of  diflFerent  idioms ;  as,  for 
example,  in  the  Kotvii,  or  common  dialect,  there  are 
blended  the  most  diverse  dialects  of  the  Greek  ;  so 
in  the  New-Testament  Greek,  to  a  certain  extent,  the 
Hebrew  and  old  Greek ;  in  the  Roman  languages, 
Latin,  German,  and  Celtic  dialects ;  so,  also,  in  the 
English;  in  the  Lutheran  High  German,  too,  there 
are  diflferent  dialects  of  Germany.  Science  takes 
for  its  reconciling  medium  an  ideal  unity  from  the 
beginning  of  the  separations ;  faith  supposes  a  rea! 
unity,  and  so,  finally,  Christendom  and  the  Bible. 
In  the  second  place,  however,  it  must  be  acknowl- 
edged that  in  the  original  manifoldness  of  human 
power  and  views  there  was  already  indicated  a  mani- 
foldness of  different  modes  of  exprcssiuii.  "  In- 
deed," says  Delitzsch,  "  even  if  this  wonderful  divine 
interposition  had  not  taken  place,  the  one  primitive 
speech  would  not  have  remained  in  stagnant  immo- 
bility. By  reason  of  the  richness  of  tlie  gifts  thai 
are  stored  in  humanity,  it  would  have  run  through  i 
process  of  progressive  self-enrichment,   spirittializo 


S62 


GEXESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


tion,  development,  and  manifold  diversity ;  but  now, 
when  the  linguistic  unity  of  humanity  was  lost,  to- 
gether with  its  unity  in  God,  and  with  it,  also,  the 
unity  of  an  ali-detining  consciousness,  there  came,  in 
the  place  of  this  multiplicity  in  unity,  a  breaking  up, 
a  cleaving  asunder,  where  all  connection  seems  lost, 
but  which,  nevertheless,  through  a  thousand  indices, 
points  back  to  the  fact  of  an  original  oneness.  For, 
OS  Schelling  says,  confusion  of  language  only  origi- 
nates wherever  discordant  elements  which  cannot 
attain  to  unity  can  just  a<  little  come  from  one  an- 
other. In  every  developing  speech  the  original  unity 
works  on,  even  as  the  affinity  partially  shows  ;  a 
taking  away  of  all  unity  would  be  the  taking  away 
of  language  itself;  and,  thereby,  of  everything  hu- 
man,— a  limit  to  which,  according  to  Schelling's  judg- 
ment, the  South  American  Indians  are  approacliing, 
as  tribes  that  can  never  become  nations,  and  which 
are  yet  a  hving  witness  of  a  complete  and  inevitable 
disorganization  "  (Delitzsch,  p.  114,  116).  In  ac- 
cordance with  tlie  religious  character  of  Holy  Scrip- 
ture, we  must,  before  all  things,  regard  the  confusion 
of  languages  as  a  confusion  of  the  religious  under- 
standing. Languages  expressive  mainly  of  the  sub- 
jective, languages  of  the  objective,  those  of  an 
ingenuous  directness,  and  those  of  acute  or  ingen- 
ious accommodation,  must  very  soon  present  great 
contrasts. 

In  regard  to  the  original  language,  which  pre- 
ceded the  confusion,  and  formed  its  ground,  the 
learned  men  of  the  Jewish  Synagogue,  and  after 
them,  the  church  fathers,  as  well  as  many  oithodox 
theologians  (among  the  moderns  with  some  limita- 
tion, Pareau,  Havernik,  Von  (ierlach,  Baumgarten), 
have  expressed  the  opinion  that  the  Hebrew  was  the 
language  of  the  primitive  time  and  of  Paradise,  and 
that  it  was  propagated  after  the  flood  by  the  race 
of  Eber.  On  the  contrary,  however,  it  is  observed 
that  Abraham  himself  did  not  origiiiiilly  speak  He- 
brew, but  Aramaic*  "On  tids  account,"  says  De- 
litzsch, "  we  must  legard  as  better  grounded  the  po- 
sition of  the  Syriac,  .^.ramaie,  and  Persian  writers, 
that  ihe  Syriac,  or  the  N'al)atiBan,  was  the  primitive 
speech,  and  that  in  the  confusion  of  tongues  it  was 
still  retained  as  the  language  of  Babylon.  But, 
moreover,  the  Sheniitic  in  its  general  acceptation," 
He  continues,  "  cannot  lay  claim  to  that  perfection 
which  must  have  belonged  to  the  primitive  speech. 
We  find  nothing  to  urge  against  the  supposition  that 
the  original  language,  as  .such,  may  have  become  lost 
in  those  that  are  historically  known"  (Delitzsch, 
p.  S16  ;  Keil,  p.  119).  Nevertheless,  we  do  not  be- 
lieve that  this  supposition  receives  any  strength  from 
what  is  a  mere  prejudice,  namely,  that  in  respect  to 
its  structure  the  paradise  language  must  have  been 
s  very  perfect  one.  The  speech  of  holy  innocence 
has  no  iice<l  to  prove  its  clainis  through  forms  devel- 
ojied  with  great  exactness.  .\s  the  Sliemitic  verbal 
forms  I'e  in  the  middle  between  the  monosyllabic 
character  of  the  Chinese  and  the  polysyllabic  char- 
acter  of  the  Indo-Germanic  ;    as   they   carry   with 

*  [There  could,  at  this  time,  have  heen  no  great  differ- 
ence betwei-n  Ilelirew  anii  Animaic.  Even  in  the  days  of 
Jaoob  and  Liilinn.  they  could  not  have  diverffcd  much  ; 
rince  they  apijpur  to  have  well  understood  Cfich  other  in  the 
very  bspinnint;  of  Jacob'i*  residence.  Afterwards,  when 
they  parted,  they  trave  two  different  numes  (1"5-l  and 
6<r^"in^.^  ^3^  ,  Oen.  xxxi.  47)  to  the  monumental  heap 
of  stones  ;  but  in  so  doin^,  they  probalily  sought  us  much 
diversity  ofl  the  growing  change  in  their  respective  dialects 
would  aflbrd.— T.  L.l 


themselves,  also,  in  a  high  degree,  that  impresiioi 
of  immediateness,  of  the  onomatopic,  of  the  sensiblf 
presentation  of  the  spiritual,  cf  tlie  spiritualizing  of 
the  sensible,  so,  without  doubt,  do  they  lie  speciallj 
near  to  the  ground-form  of  different  national  tongues. 
In  respect  to  the  relation  of  the  different  languages, 
there  may  be  compared  the  following  writings  at 
specially  belonging  to  the  subject,  namely:  Dg- 
LiTZscH  :  "  Jeschurun  ;  "  Ft'RST  :  "  Concordance  ;  " 
"Treatises  of  Knnic,"  Krnest  Rkna.n  ;  see  Delitzsch, 
p.  632.  Besides  these,  Kaolen,  p.  70  (The  Hebrew 
in  its  peculiar  character  stands  nearest  to  the  con- 
ception of  the  primitive  speech). 

Zahn,  in  his  treatise  ("  The  Kingdom  of  God,"  p. 
90),  presec's  a  clear  idea  of  the  similarity  of  different 
languages.  "  The  great  '  Language  Atlas '  of  Balbi 
is  designed  on  the  most  carefully  considered  princi- 
ples (Paris,  1826).  After  a  keenly  investigated  di- 
vision of  language  and  dialect,  he  designates  eight 
hundred  and  sixty  languages  as  spoken  on  the  earth, 
namely,  fifty-three  in  Europe,  one  hundred  and  fifty- 
three  in  Asia,  one  hundred  and  fifteen  in  Africa,  four 
hundred  and  twenty-two  in  America,  one  hundred 
and  seventeen  in  the  fifth  portion  of  the  world;  and 
yet  at  this  day  must  the  whole  sum  be  taken  at  a 
greater  number,  especially  in  consequence  of  re- 
searches in  Africa."  Kaiilen.  Linguistic  investiga- 
tions that  belong  here  are  connected  with  the  names 
of  Herder,  Adelung,  Vatcr,  Klaproth,  Balbi,  Remii- 
sat,  W.  Von  Humboldt,  Schleicher,  Heyse,  Bopp, 
Steinthall,  Pott,  Schott,  Ewald,  Fiirst,  Bunsen,  Max 
Miiller,  Jones,  Oppert.  Hang,  and  others.  In  favor 
of  the  original  unity  of  languages,  as  against  Pott 
and  others  who  call  it  in  question,  see  Kaulen,  p, 
26  ;  "  Treatises  on  the  Origin  of  Languages,"  by  the 
same  author,  p.  106. 

10.  TTie  historical  and  archaoJogical  tentimoviti 
for  the  /net  of  the  eoiifusioyi  of  langiiagex.  Bu.nse.v  : 
"Comparative  Philology  would  have  been  compelled 
to  set  forth  as  a  postulate  the  supposition  of  some 
such  division  of  languages  in  Asia,  especially  on  tlie 
ground  of  the  relation  of  the  Egyptian  language  to 
the  Sheniitic,  even  if  the  Bible  had  not  assuied  us 
of  the  truth  of  this  great  historical  event.  It  is 
truly  wonderful,  it  is  matter  of  astonishment,  [it  is 
more  than  a  mere  astounding  fact,]  that  something 
so  purely  historical  [and  yet  divinely  fixed],  something 
so  conformable  to  reason,  [and  yet  not  to  be  con- 
ceived of  as  a  mere  natural  development],  is  hert 
related  to  us  out  of  tlie  oldest  primeval  period,  and 
which  now,  for  the  first  time,  through  the  new  sci- 
ence of  philology,  has  become  capable  of  being  his- 
torically and  philosophically  explained."  Between 
this  history  and  the  previous  chapter  must  lie  the 
primitive  history  of  the  eastern  .\siatics,  n;miely, 
the  time  of  the  formation  of  the  Chinese  language, 
that  primitive  speech  that  has  no  formative  words, 
that  is,  no  inflecting  forms.  The  Chinese  can  hardly 
take  rank  as  a  radical  language,  but  only  as  a  very 
ancient  iind  strikingly  one-sided  ramification.  To 
the  linguistic  testimonies  there  may  be  added  the  fact 
that  Babylon  became  the  oldest  world-monarchy; 
there  is  also  its  very  ancient  fame,  and  the  fact  that 
the  influence  which  went  out  from  Babylon  has  in 
the  most  varied  forms  pervaded  the  whole  history 
of  the  world,  to  say  nothing  of  its  giant  ruins  and 
the  desolation  which  has  so  long  rested  as  a  judg- 
ment upon  them." 

1 1 .  The  mirroring  of  Ihe  confufion  of  tanguaga 
ax  found  in  the  mythical  stories.  See  Delitzsch,  p 
813     !>iXKEN,  p    278;    EusEiiins,    Praparalio,   ix 


OHAP.    XI.    1-9. 


303 


14.  Abtdencs:  "  Some  say  tbat  the  men  who  first 
came  forth  from  the  earth,  being  confident  in  their 
greatness  and  strength,  and  despising  tlie  gods  in 
their  fancied  estimation  of  their  own  powers,  under- 
'.ools  to  buUd  a  high  toiver  in  the  place  wliere  Baby- 
lon now  is.  They  would  already  have  made  a  near 
approach  to  the  Heavens,  had  not  the  winds  come  to 
he  help  of  the  gods  and  overturned  their  tower. 
1  s  ruins  have  received  the  name  of  Babylon.  Men 
bad  hitherto  spoken  but  one  language,  but  uow,  in 
the  purpose  of  the  gods,  their  speech  became  di- 
verse ;  to  this  belongs  the  war  that  broke  out  be- 
•ween  Kronos  and  Titan. 


EXEGETIOAL  AND  CRITICAL. 

1.  Vers.  1  and  2.  The  settling  in  the  land  of 
Sbinar. — The  whole  earth,  that  is,  the  whole  hu- 
man race. — One  language  and  one  speech  (Lange 
more  literally,  one  lip  and  one  kind  of  words). 
The  form  and  the  mateiial  of  language  were  the 
same  for  all. — Prom  the  East  (Lange  renders, 
towards  the  East.  Our  margin.  Eastward). — 
From  the  land  of  Ararat,  southeast  (cp^a  as  one 
word:  the  land  of,  or  from  the  East). — A  plane. 
— For  them,  as  they  came  from  the  highlands,  the 
plane  was  the  low  country,  a  valley  plane  (njp3). — 
Shinar,  the  same  as  Babylonia,  thongli  extending 
farther  northward. — And  they  dwelt  there. — The 
preference  for  the  hill  country  does  not  api)ear  to 
have  belonged  to  the  young  humanity.  Under  the 
most  obvious  points  of  view,  convenience,  fertility, 
and  easier  capabihty  of  cultivation,  seem  to  have 
given  to  these  children  of  nature  a  preference  for 
the  plain.  Even  at  this  day  do  the  uncultivated  in- 
habitants of  the  hUls  sometimes  manifest  the  sume 
choice.  In  this  respect  Babylon  had  for  them  the 
charm  of  extraordinary  fruitfulness.  Zahn  ("King- 
dom of  God,"  p.  86)  gives  extracts  from  Hippocrates 
and  Herodotus  in  proof  of  the  singular  productive- 
ness of  this  land  of  the  palm,  where  the  grain  yields 
from  two  hundred  to  three  hundred  fold.  Thence 
came  luxury,  which  was  followed  by  the  cultivation 
of  the  paradisaical  gardens  (Gardens  of  Semiramis) 
and  a  life  of  sensuality,  together  with  a  sensual  re- 
ligious worship.  , 

'2.  Vers.  3  and  4.  2(^e  building  of  the  tower. 
-  -They  said  one  to  another,  Go  to. — Expressive 
of  an  animated,  decided  imdertaking. — Let  us 
make  brick. — The  plain  was  deficient  in  stones, 
whereas,  on  the  contrary,  it  abounded  in  a  clayey 
soil  which  would  serve  for  making  bricks,  and  as- 
phaltum,  which  was  good  for  mortar.  They  burnt 
them  to  stone  instead  of  merely  hardening  them  in 
the  sun,  which  otherwise  was  the  more  obvious  prac- 
tice.— And  they  said  (again)  Go  to. — Their  suc- 
cess in  preparhig  bricks  for  their  dwellings  enccur- 
»ged  them  to  go  farther.  They  resolved  upon  the 
building  of  a  city,  and  a  tower  whose  top  may  reach, 
etc.  At  the  ground  of  this  there  evidently  lies  the 
impression  of  immensity  as  derived  from  the  Baby- 
lonian plane,  which  actually,  in  its  great  extent,  as 
nome  travellers  have  described  it,  gives  the  concep- 
tion of  the  sublime.  The  visible  middle  point  of 
ihe  same  must  have  been  the  tower,  standing  up  as 
a  sign  of  unity  for  the  whole  human  race.  Accord- 
ing to  the  representation,  therefore,  the  words,  "  even 
to  the  heaven,"  would  mean  that  the  heaven  was 
regarded  as  something  that  could  be  reached ;  al- 


though at  a  later  period  such  language  occurs  u'  i 
hyperboUcal  sense. — And  let  us  make  us  a  name 

— The  expression  CB  lb  nias  denotes  the  appoint, 
ing  or  establishing  for  one's  self  a  signal  of  renown 
(Is.  Ixiii.  12,  14  ;  Jer.  xxxii.  2ii)  The  sign  of  secu 
rity  shall  be  for  them,  at  the  same  time,  a  sign  of 
their  fame,  and  thus,  doubtless,  would  they  give 
themselves  a  name  as  a  people. — Lest  we  be  scat- 
tered abroad. — Not  only  as  a  visible  signal,  but  bj 
the  glory  ol'  its  fame  shall  the  tower  hold  them  to 
gether.  Tliis  is  the  exi)ression  of  the  political  and 
popular  feeling  of  antiquity ;  in  the  pride  of  tlie  na 
tional  spirit  the  individual  is  lost  with  his  strength 
and  Ills  conscience.  Such  is  the  characteristic  fea- 
ture of  Babel  everywhere,  whether  upon  the  Euphra- 
tes, the  Tiber,  or  the  Seine.  The  individual  with  his 
convictions,  his  freedom,  his  personality,  must  ba 
wholly  sacrificed  to  the  name  of  uniformity,  whethei 
it  be  worldly  or  ecclesiastical.  What  is  said  here 
relates  not  merely  to  an  ungodly,  arbitrary,  ambi- 
tious, individually  titanic  undertaking,  but  to  the 
first  introduction  of  that  atheistical  and  antichristian 
principle  which  would  not  merely  promote  the  pros- 
perity and  authority  of  the  whole  in  connection  with 
the  well-being  and  the  freedom  of  the  individual  per- 
son, but  also  make  the  individual  an  involuntary 
saciifice  to  a  unity,  which  becomes,  in  that  way,  a 
false  unity,  as  well  as  a  false  idol  placed  on  the 
throne  of  the  living  God, — and  this  whether  it  be 
called  Babel,  Kome,  the  Church,  or  "  la  grande 
nation."     Goethe  : 

'*  Be  it  truth,  or  be  it  fable, 

Tbat  in  thousand  books  is  shown, 
All  is  but  a  tower  of  Babel, 

Unless  love  shall  make  them  one." 

Or  we  may  adopt  as  a  various  reading, 

When  love  of  glory  makes  them  one. 

The  question  here  relates  to  the  destruction,  in  their 
very  principles,  of  the  Shemitic  call  to  religion,  and 
the  Japhethio  tendency  to  civilization,  by  a  Hamitic 
confounding  of  reUgion  and  culture,  to  the  obstruc- 
tion of  the  true  progress  of  the  world  and  of  the 
state,  by  resolving  the  constitution  of  human  history 
into  an  immovable  Hamitic  naturalism.  According 
to  Knobel,  the  whole  significance  of  the  fact  becomes 
resolved  into  one  view.  "This  view  (he  says)  the 
author  imputes  to  them  after  the  event,  siuce  Baby- 
lon, that  most  splendid  city,  as  the  Greeks  regarded 
it  (Herod,  i.  178),  did,  indeed,  redound  to  the  fame 
of  its  builders,  but,  at  the  same  time,  would  thereby 
furnish  a  proof  of  their  im()ious  pride."  And  yet, 
even  in  Knobel,  the  world-historical  substratum  in 
the  representation  very  clearly  appears,  when  he 
says,  that  "  according  to  Berosus  and  Eupolemus, 
there  wtre  stories  among  thi-  Chaldasans  that  those 
who  weie  saved  in  the  flood,  when  they  came  to 
Babylonia,  again  restored  the  place,  and  especially 
built  there  a  higli  tower.  For  that  purpose  theie 
met  together  in  Babylonia  liverse  masses  of  people, 
etc."  He  proceeds  to  say,  moreover,  that  Batylon 
in  later  times  became  the  central  point  of  the  na- 
tions, that  it  was,  besides,  a  very  ancient  city,  tha*. 
two  thousand  years  before  Semiramis  it  was  built  for 
the  son  of  Belus,  and  that,  by  reason  of  its  huge 
magnitude,  its  temple  of  Belus,  its  high  tower  and 
its  dissolute  morals  giving  it  the  appearance  o!'  the 
very  home  of  sin  (Curtius,  v.  1,  .S6),  as  well  as  OD 
account  of  its  name,  it  had  a  peculiar  fitness  for  th« 
Scriptural   author's  narration.     The  symboljcai  slg 


3t>4 


GENESIS,  OR  THE  FIRST   BOOK   OF   MOSES. 


J^ 


nifioaiice,  however,  of  the  appearance  of  Babylon,  as 
matter  of  fuut,  is,  in  this  way,  wholly  eftaced. 

3.  Vers.  5-8.  TIce  intervention  of  Jehovah^  his 
eourtsel  and  his  act.  Without  the  thought  of  any 
Jehovistio  document,  it  would  be  readily  conceived 
that  the  frustration  of  such  an  undertaking  must 
proceed  f:~om  liod  as  Jehovah,  the  founder  aiid  pro- 
tectoi  of  the  divine  kingdom.     The  coming  down  * 

♦  ;Yer.  5.— mn^  nn'T  ,  And  God  came  down.  The  Tar- 
paxLof  Onkelos  reniers  thia  ■'^  '^ 7 d'TMi*  ,  and  Jehovah  was 
manifested,  or  revealed  hi^mself.  So  most  of  the  other  Jew- 
ish authoriiies.  They  derived  tlie  idea,  prohably,  Irom  such 
passages  as  Hosea  v.  15,  where  ihe  oppotsite  expression  seems 
to  represent  God  as  retiring,  and  leaving  the  world  tu  itself : 
•"^aipiC  bx  nnnrXT  Tl^l<.  I  win  go  and  return  to  my 
place.  So  in  the  seventh  verse,  Onkelos  renders  it,  Come, 
let  us  be  revealed.    The  Arabic  follows  the  Turgum,  and  has 

\j    IkUtJ'-      Compaie  also  Micah  i.  3,  nSfl    "3 

Tn"1  "i^SlpTQTQ  X:iV  nin^,  "For  lo,  Jehovah  goes  forth 
from'his  place,  and  comes  down  and  walks  upon  the  hifih 
places  of  the  earth."  There  is  a  spirituality  in  Rabbi 
Schelomo's  interpretation  of  this  which  is  lacking  in  most 
Christian  commentators.  *'It  represents  God,"  he  says, 
"as  coming  do\sTi  from  his  throne  of  mercies,  D^T3n"i  XOD  , 
to  his  throne  of  judgment,"  ■,''nn  NOD  ,  as  though  the  one 
were  in  the  serene  upper  heavens  (comp.  Ps.  cxiii.  6),  and 
the  other  nearer  to  the  sphere  of  this  turbulent  earth, — im- 
plying also  that  the  divine  mercy  is  more  retired^  le&s  visi- 
ble to  the  sense,  because  more  general  and  ditfused,  though 
eeen  by  the  eye  of  faith  as  sending  rain  upon  the  just  and 
the  unjust,  whilst  God's  judgments  in  the  world  are  more 
manifest,  more  extraordinary,  more  palpable  to  the  sense. 
It  is  ^^hisstrange  work,"  mcy  ?3  "iT  ,  Is.xxviii.  21 ;  imH" 
iT'^DD  ,  "  his  extraordinary  doing."  The  commentary  of 
Aben'Ezra  on  T^"",  Gen.  si.  5,  is  very  noteworthy:  "This 
is  thus  said,  because  every  thing  that  takes  place  in  the 
world  6e?oni  defends  from  the  powers  that  are  above;  as  is 
seen  in  whatis  said  (1  Sam.  ii.  3)  mb^b?.  =132r*  C'Taii-'niG. 
from  the  Heavens  events  are  arranged  (in  our  English  Ver- 
sion it  is  given  very  poorly,  actions  are  weighed).  "Where- 
fore God  is  said  to  ride  upon  the  /ieai";?is  CC^^^TI  "311. 
Deut.  xsxiii.  2R) ;  for  thus  the  Scripture  speaks  with  the 
tongue  of  men."  With  thi&  citation  of  Aben  Kzra,  comp. 
Ps.  Ixviii.  5,  "  Praise  him  that  rideth  on  the  Heavens  by 
his  name  Jah,"  although  many  modern  commentators  ditfer 
from  the  Jewish  in  their  rendering  of  n'i3"iy  .  The  riding 
on  the  Heavens  is  explained,  by  the  commentator  on  Aben 
Ezra,  as  referring  to  the  outer  sphere  (according  to  the  astro- 
logical technics),  in  wliich  there  are  inherent  the  higher 
or  ultimate  causalities,  as  Rabbi  Tanchum  says  nib">b!? 
should  be  rendered  in  the  verse  above  quoted,  1  Sam.  ii.  3 
(see  Tanchum:  "Comment."  Lam.  i.  12),  or  mSD,  de- 
Jlecting  or  turning  causalities,  as  it  is  explained  by  him 
(see  1  Kings  xii.  15).  Similar  interjireiations  are  given  by 
the  Jewish  commentaters  of  such  words  as  nZTl ,  ver.  7, 
Oo  to  now,  Let  us  po  down.  They  are  used  to  express  the 
most  direct  opposition  between  the  ways  and  thoughts  of 
men  and  tlioso  of  God.  Says  Rabbi  Shelomo:  "It  is 
niia  "1333  n'H'Q,  measure  for  measure  (^ar  ;>ari.').  Let 
us  buid  up,  say  they,  and  scale  the  heavens  ;  let  us  go  down. 
Bays  God,  and  deieat  their  impi.'us  thought."  Other  llab- 
biiiM,  and  Jewish  grammarians,  have  a  method  of  explain- 
ing  such  pus>Hugc8  by  a  very  concise  yet  most  signifii  ant 
phraso.  Thif*  mode  of  representing  things,  more  huviano, 
they  call  "IS^iH  ]1irb  ,  the  language  or  "  tongue  of  the 
ftvonl,"  or  the  action  speaking.  Thus  Rabbi  Tanchum 
characterizes  the  words  HXI  xb  '^D^X  ,  the  Lord  not  sec  it, 

Lam.  iii.  30,  lis  (Jl,^f    ,.%L-w*Jj  the  tonguo  or  speech  of 

ate  condition  (the  supposed  lan^'ungr  of  the  wicked  actions 
juiit  liofoie  dcschljcd),  wht'ther  rogardfd  as  actually  uttered 
or  not.  I'hjH  here,  God  speaks  in  what  he  doe.i,  inmost  di- 
rect contrariety  to  the  ways  and  thoughts  of  men.  The 
arent  to  be  narrated  by  the  saiTcd  historian  is  tlie  divino 
intervention  in  counteraction  of  humau  wickedncHs  and  f'diy. 
To  \m  intelligible,  it  necesnanly  includcK  some  Btatcuu.'nt  of 
khe  divine  thoughts  or  purpoHCH,  as  inKoparabb^  iiaits  "f  tin* 


of  Jehovah  forms  a  grand  contrast  to  the  rebeUioii 

^iprisiug  of  the  Babylonians  with  their  tower,  Th« 
higher  they  build,  so  much  deeper,  tu  speak  anthro 
popathically,  must  he  descend  that  he  may  rightlj 
look  into  the  matter.  Moreover,  the  expression  g<i 
to,  as  used  by  (jod,  forms  an  ironical  contract  to  the 
two-fold  (70  ^o(n^n  ,  come  on,  give  way  now),  as  used 
by  the  Babylonians.     The  one  nullities  the  other  an 

res  gestse.  This  must  be  done  after  the  manner  of  men,  or  il 
cannot  be  done  at  all.  These  divine  purposes  and  acts  are, 
therefore,  represented  as  speaking,  in  lact  ihey  do  speak  ; 
and  this  is  what  they  say  most  emphatically.  It  is  analo- 
gous to  the  tiequent  usage  in  Homeric  Greek  of  0»jfii,  to 
spt-ak,  for  oionai,  to  think  ;  and,  in  Hebiew,  of  ^1*1 ,  word^ 
for  thought  or  thiny,~a.  connection  of  ideas  which  is  obvioua 
in  the-  English  think  and  thing,  as  also  in  the  Genn.m  duig 
and  denken.  This  language  of  the  event,  if  it  would  be  ex- 
pressive, must  be  characteristic  and  idiomatic.  The  n^Jl . 
go  to,  of  man,  is  met  by  a  dii-ect  response  on  the  part  of  Deity, 
and  to  this  end  the  vei-y  same  term  is  u^ed,  not  ironically, 
as  Lange  thinks,  but  as  the  most  speaking  foriLi  of  the  anti- 
thesis. This  is  not  like  the  language  of  the  prophet  who 
hears  words  spoken  in  vision.  In  that  case  they  are  truly, 
though  subJLCiiveiy  heard,  as  the  mediate  language  of  the 
inspiring  power,  aud  not  alone  of  the  insjiiied  human  me- 
dium. But  in  such  narrations  ;is  these,  nothing  could  better 
discribc  the  rhetorical  peculiarity  th:in  this  ibimula  of  the 
Jewish  critics.  It  is  "  the  language  of  the  occasion,"  not  aa 
uttered  objectively,  or  heard  subjectively,  but  still  as  virtu- 
ally representing  most  important  pai-ts  of  the  event. 

Those  who  are  otlended  at  such  a  style  Ciinnot  consist- 
ently St  op  short  of  a  denial  of  al  1  revelation,  as  either  actual 
or  possible.  When  we  make  the  objection,  we  should  con- 
fider  how  far  it  goes.  Not  only  is  there  shut  out  the 
thought  of  any  direct  divine  intervention  in  the  world's 
history,  but  also  every  idea  whatever  of  any  divine  action 
or  personality.  Look  at  the  question  carefully,  and  \\e  are 
compelled  to  say  that  thinking,  in  any  such  way  a>  we  think, 
and  even  knowing,  in  the  sense  of  any  particular  recognition 
of  anything  finite  as  finite,  are  as  truly  anthropopathic  ex- 
ercises as  remembering  and  speaking.  It  is  truly  pitiable, 
therefoie,  when  KosenmuUer,  and  other  commentators  like 
him,  indulge  in  their  usual  apologizing  and  patronizing 
talk  about  the  simple  belief  of  the  early  agc^,  deos  descetidere, 
atque,  ut  ex  ontiqua  persuasione  credebatur,  ad  humanmn 
movent  consiUa  agitare,  dclibtrare^  rebus  er  ojnni  parte  per- 
pensis,  deccrnere, — "that  the  gods  actually  come  down  to 
see,  etc,"  How  far  have  we  got,  in  these  respects,  beyond 
these  simple  "early  people!"  "What  advantage  has  tbe 
most  rationalizing  commentator  over  tliem  in  the  use  of  any 
language  that  will  enable  him  to  think  of  God,  or  talk  of 
God,  without  denying  the  divini-  personality  on  the  one 
hand,  or  bringing  in  something  implieilly  and  essentially 
anthropopathic  on  the  other.  This  language  is  as  much  for 
one  age  as  for  anotlier  ;  since  here  all  ages,  and  all  human 
minds,  are  very  much  on  a  par.  Uut  why,  it  may  be  asked, 
could  there  not  have  been  used  terms  more  general,  and 
which  would  not  have  suggested  such  crude  conceptions  I  It 
might  have  been  simply  said,  God  intenened  to  prevent  the 
accomplishment  of  evil  purposes,  orhe_pro(»i(i£rfmeansin  the 
course  of  his  general  providence,  or  government  of  nature 
and  the  world,  tor  such  an  end.  This,  it  may  be  thought, 
would  have  sounded  better,  and  better  preserved  the  dignity 
of  the  Sciipture.  But  what  is  an  intervention,  but  a  coming 
betweeii,  and  a.  prevention  but  a  going  before,  and  b.  provid- 
ing, or  a  prooidenci',  Imt  a  looking  into,  a  coming  down  to 
see  what  the  chddi-en  of  men  are  doing?  We  gain  nothing 
by  them.  Instead  of  helping  the  matter,  oiu-  most  philosoph- 
ical language  would  only  be  the  substituting  of  worn-out 
terms,  whose  early  primary  imagtshad  faded  uut,  or  ceased 
to  artect  us  conceptually,  for  oilier  language  equally  lepre- 
sentativo  of  the  idea,  whilst  exci-Umg  in  that  piitorial  vivid- 
ness in  which  truly  dwells  that  which  wf  must  neud.  Thia 
ifi  the  suggestive  and  emotive  power,  making  words  some- 
thing mui-e  than  arbitrary  signs  of  unknown  quantities,  like 
the  xy  z  of  the  algebraist,  wheio  the  tljings  signified  are 
mere  notions,  hav  ug  no  meaning  or  value  except  as  they 
preserve  the  cquililnium  "f  n  logical  equation.  We  would 
nave  the  Bible  talk  to  us  nhilosophically  :  "  the  infinite  in- 
telligence condition-*  the  hnile  ;  th<--  divine  power  i.s  the  con- 
serving i)rintiplc  ever  immanent  in  nature."  But  hear  liow 
much  better  the  Scripture  says  this  :  "the  (Jod  of  old  is  tin 
dwelling-place,  and  underneath  are  the  everlasting  arms," 
cbl3?  m;*Sl  ,  the  anas  of  eternity,  (he  arms  that  hold  uj 
the  world.  The  divine  wisdam  has  adopted  this  style.  Il 
is  a  mode  of  diction  ever  fi-esh,  yet  equal  to  any  other  as  ■ 
representative  of  that  wliicli  is  strictly  inofl'able,  that  is,  un 


CHAP.    XI.    1-9. 


HK 


turns  it  against  them.— This  they  begin  to  do, 
and    now    nothing  Tvill    be   restrained    from 

them. — This  reminds  us  of  the  deolanition  :  Adam  u 
become  like  one  of  ns.  Under  the  form  of  apprehen- 
sion Ihere  lies  an  ironical  expression  of  the  conscious 
certainty  of  the  divine  rule. — And  the  Lord  came 
down. — Delitzseh  here  again  reminds  us  that  (ac- 
cording to  Hoifman)  Jehovah,  after  tlie  judgment 
of  the  flood,  had  transferred  his  tlirone  to  tlie 
heaven.  Keil,  however,  correctly  finds,  at  least  in 
this  place,  only  the  anthropopathic  expression  of  the 
divine  interposition — Behold,  the  people  is  one. — • 
D3,  connection^  cotmnunity.  The  people,  as  a  com- 
munity, physically  self-unfolding,  is  called  "'13  (from 
mj,  probably  in  the  sense  of  mound-like,  extending, 
tweJling  *)'^  the  people,  as  an  ethical  community,  a 
State,  as  constituted  by  an  idea,  is  called  C",  from  car 
(to  bind  together,  to  associate). — They  begin  to  do. 
— An  indication  of  the  future  Habel  in  the  world's 
history: — And  now  nothing  will  be  restrziined 
from  them. — In  truth,  if  God  interpose  not,  the 
prospect  is  opened,  that  the  pride  and  confidence  of 
men  will  advance  with  extreme  rapidity  towards 
the  destrnction  of  freedom,  of  the  personal  life, 
of  the  divine  seed  and  kingdom. — Let  ns  go  down 
and  there  confound  their  language. —  Upon 
the  descent  of  Jehovah  in  his  beholding,  there  fol- 
lows his  descent  in  his  counsel. — Let  us. — And  here, 
again,  according  to  Delitzseh,  does  Jehovah  include 
with  himself  bis  angels,  the  executors  of  his  penal 
justice.  Here,  as  elsewhere,  an  inappropriate  idea. — 
Let  us  confound. — Knobel  would  understand  by 
3  5"  to  separate,  and  accordingly  translates  IJabel  as 
meaning  separation.  But  thereby  is  the  conception 
Df  the  act  carried  into  the  unmeaning.  What  is  said 
does  not  refer  properly  to  a  separation  merely  of  hu- 
man speech.  The  manne-  in  which  it  is  confounded 
is  not  described.  According  to  Koppen,  the  miracle 
must  have  consisted  wholly  in  an  inward  process,  that 
is,  a  taking  away  of  the  old  associations  of  ideas  con- 
nected with  woids,  and  an  immediate  implanting  of 
new  and  diverse  modes  of  expression.f  According 
to  Lilienthal,   Hoffman  (A.   Feldhoff  and  others)  \l 


uttera'ole  in  any  of  those  sense-forms  in  wliich  all  hum.an 
LiDguase  must  terminate,  though  still  bclonpinfr  to  tlie  spir- 
itual intelligence,  and  linown  tiv  it  as  something  that  truly 
IS.  Paul  oni-e  heard  the  di\-ine  ideas  expressed  in  thr  ir  ow-n 
^.roper  words  (2  Cor.  sii.  4),  but  he  could  not  translate  these 
appjTTa  fttftiaTa  into  the  speech  of  the  lower  sphere.  The  lan- 
^age  of  the  Bible  is  the  best  that  could  be  given  us.  It 
may  present  stumbling-blocks  to  the  careless  i-i-ader,  or  to 
those  who  wish  to  stumble,  but  still  is  it  true,  that  the  more 
we  study  the  Holy  Scriptures,  even  in  their  earliest  parts, 
the  more  reason  do  we  tind  to  thank  God  that  they  are 
written  just  as  they  are. — T.  L  ] 

*  [The  senses  oiHoicing  together  v\\idh  Gesenius  gives,  or 
of  exlending,  swelling,  as  here  presented,  are  not  found  in 
an\  use  of  the  root  M  or  n"a ,  but  are  .accommodated,  as 
supposed  primary  senses,  to  the  meaning  required.  It  is 
better,  however,  to  deduce  t  from  the  sense  of  inlerlority, 
inclusion  (implying,  exclusion,  seclusion,  separateness), 
which  is  common  in  the  Chaldaean  and  Syriac.  Thus  re- 
prded,  it  would  be  the  political,  rather  than  any  physical 
idea — a  nation  as  a  political  unity  by  itself,  separate  fixjm 
all  others— whilst  CS  would  denote  association.  A  com- 
muuity  within  itself  in  its  two  .aspects,  of  outward  exclusion, 
KQd  inner  binding.— T.  L.] 

t  [How  easily  this  is  done,  whether  by  a  power  purelv 
physical  or  divine,  is  seen  in  the  cases  of  paraivtics,  where, 
the  mind  remaining  clear,  the  connection  between  it  and  the 
vocal  organs  is  suddenly  changed ;  so  that  though  sp»*eeh  is 
not  lost.  Its  utterances  are  misplaced,  the  n.ame  of  one  thing 
.8  given  to  another,  or  the  connection  between  the  usual 
*crd  and  the  usual  idea  seems  almost  wholly  broken  up. 


must  have  been  wholly  an  ontwai'd  process,  a  con 
fusion  of  the  Ups,  of  pronunciation,  of  dialects ;  whils' 
Scdliger  holds  that  differing  meanings  were  connectec 
with  like  words  or  sounds.  The  historical  symbolica 
expression,  however,  may  mean,  perhaps,  th.it  thi 
process  of  inward  alienation  and  variation,  the  groun<3 
of  which  lay  in  the  manifoldness  of  dispositions,  and 
the  reciprocity  of  spiritual  tendencies,  became  fixed 
in  diverse  forms  of  speech  aud  modes  of  expression, 
by  reason  of  a  sudden  catastrophe  brouglit  upoti  them 
by  God.  The  heathenish  Babylonian  tendency  i'& 
fleets  itself  still  in  the  enigmatical,  capriciously  vary, 
ing  dialects  of  the  same  people,  which  is  sometimes 
to  be  remarked  in  different  quarters  of  the  same  city, 
or  in  the  different  peasantry  of  the  same  commimity, 
but  which  must  have  especially  had  place  in  the 
earlier  times,  when  isolization  became  jjredominant. 
The  first  germ  of  the  speech  confounding  must,  ac- 
cordingly, have  shown  itself  as  a  diseased  action 
which  the  fall  introduced  into  the  original  innate 
germ  of  speech  development.  For  a  long  time  it  re^ 
mained  naturally  latent  in  the  family  of  Noah,  but 
manifested  its  full  power  in  the  time  of  the  tower 
building ;  and  then  the  effect  of  that  epoch  piolonga 
itself  through  the  whole  history  of  the  world.  In 
like  manner,  however,  was  there  a  counter  influence, 
too,  from  the  days  of  Abraham  onward.  According 
to  Kaclex  (p.  2*20),  the  miracle  consists  in  this, 
"  that  at  that  time,  and  in  that  region,  there  was  in- 
troduced a  linguistic  change  which,  although  it  would 
have  naturally  come  in  in  the  course  of  things,  would 
nevertheless  have  required  for  its  full  development 
other  conditions  of  space  and  time  than  those  pre- 
sented." If  there  is  meant  by  this  only  a  wonderful 
acceleration  of  a  natural  development,  the  view  does 
notsatisfy.  Rightly  says  Kabki  (p.  31);  "A  confound- 
ing of  languages  presupposes  a  confusion  of  the  con- 
sciousness, a  separation  of  the  original  speech  into 
many,  a  disorder  and  a  breach  in  the  original  com- 
mon consciousness  in  respect  to  God  and  the  world. 
— The  history  of  the  tower-building  is  the  history  of 
the  origin  of  heathenism." — So  the  Lord  scattered 
them  abroad, — (_)ut  of  their  purpose  comes  its  di- 
rect opposite. — And  they  left  off  to  build. — That 
is,  as  a  community  of  the  human  race  with  that  dis- 
tinct tendency.  The  idea,  however,  is  not  excluded, 
that  the  Babylonians  who  remained  behind  kept  on 
building  Babel.  The  success  of  the  enterprise  was 
frustrated,  but  not  analogous  and  limited  undertak- 
ings of  the  same  tendency ;  it  appears,  for  example, 
in  the  great  world  monarchies.  Tiiis  first  disap- 
pointment, however,  was  a  type  of  all  others,  as  they 
successively  become  apparent  in  the  catastrophes  of 
these  world  monarchies,  and  the  last  fulfilling  will  be 
found  in  the  fall  of  Babylon,  as  mentioned  in  the 
Apocalypse.  "  That  the  structure  itself  was  laid  in 
ruins  by  an  exercise  of  divine  power  which  after- 
wards took  place,  is  told  us.  Indeed,  by  the  sibyl, 
but  not  by  the  Scripture."     Delitzseh. 

4.  Wherefore  is  the  name  of  it  called  BabeL 
— In  deriving  the  name  from  bab,  gate,  gate  of  Bel, 

The  individual  derangement  is  a  very  mysterious  thing,  as 
inexplicable  now  as  in  the  earliest  ages  of  the  world.  Na- 
tional and  popular  derangements  are  more  rare,  but  history 
records  strange  movements,  that  su.'gest  the  thought,  as  the 
truest,  if  not  the  only  possible,  explanation.  Ourknowledga 
of  man,  of  the  immeasurable  deep  within  him,  of  the  infi- 
nite unknown  around  and  above  him,  is  too  small  to  war- 
rant any  positive  denial  of  such  statements,  or  the  possibil- 
itv  of  such  events,  whether  i  egarded  as  supematuiai,  or  ai 
falling  within  those  natural  causalities  of  whieh  we  talk  81 
much,  and  yet,  comparatively,  know  so  little.— T.  L.i 


566 


GENESIS,  OR  THE   FIRST   BOOK   OF   MOSES. 


}T  El,  the  authority  of  the  religious  interpretation  is 
oot  excluded,  as  Keil  supposes  in  his  second  note  p. 
119.  "Only  we  must  distinguish  between  the  Crustra- 
tion  of  the  tower-building  and  the  destruction  of  the 
later  Babel  that  was  still  built  on,  and  which,  probably, 
for  the  first  after  the  dispersion  of  the  nations,  came  to 
be  the  seat  of  a  heathenish  worship."  Concerning 
the  siffnifieance  and  the  building  material  of  Baby- 
lon, the  classical  writers  agree  with  the  Old  Testa- 
tament, — for  example :  Herod,  i.  ch.  178  ;  Stiubo, 
16;  DioDORUS,  ii.  7;  Arrian,  A/ex.  vii.  17;  Ccrt. 
Alex.  5,  1,  2.5;  Ecstath.  ad  Dynnys.  Periey.  1005. 
According  to  them  the  huge  walls  of  Babylon  were 
made  of  burnt  brick,  as  were  also  the  magnificent 
structure  of  the  temple  of  Belus,  and  the  hanging 
gardens.  According  to  one,  the  circumference  of  the 
city  amounted  to  480  stadia,  or  60,000  paces;  ac- 
cording to  others,  3S5  or  360  stadia  (furlongs),  mak- 
ing, therefore,  a  journey  of  from  18  to  24  hours. 
The  building  of  most  importance  was  the  (|uad- 
rangular  temple  of  Belus,  each  side  of  which  was  two 
furlongs  in  length ;  out  of  this  there  arose,  by  eight 
terraces,  a  strong,  msissive  tower,  which,  according 
to  Herodotus,  was  one  furlong  in  length  and  breadth, 
and,  according  to  Strabo,  one  stadium  (that  is  tiOO 
feet)  high.  The  accounts  of  modem  travellers  amoimt 
to  a  confirmation  of  tlie  ancient  statements.  The  re- 
mains of  the  tem.ple  of  Belus  tliat  was  overthrown  by 
Xerxes,  and  now  called  Birs  Nimrod,  form  a  huge 
mound  of  ruins,  consisting  of  burnt  and  unburnt 
bricks,  cemented  partly  with  lime  and  partly  with 
bitumen.  The  whole  plain  of  Babylon  is  covered 
with  mounds  of  rubbish  from  the  same  materials  (see 
Kee-Porteu  ;  "  Travels,"  vol.  ii.  p.  301 ;  Buckingham  : 
"Travels  in  Mesopotamia,"  p.  472  ;  Layard:  "Nine- 
veh and  B.ibylori,"  p.  374 ;  and  Ritter's  "  Geography," 
xi.  p.  876).  "The  ancients,  for  the  most  part,  ascribe 
the  building  of  Babylon  to  Semiramis,  but  this  can  only 
be  true  of  its  extension  and  fortification.  According 
to  the  ancient  inscriptions,  the  city  was  older  than 
this  (Knobel  on  the  (ienealogical  Table,  p.  346),  and, 
according  to  cli.  x.  10,  it  must  have  been  already  in 
existence  at  the  time  of  Nimrod."  Knobel.  In  re- 
spect to  the  city,  see  also  Herzog's  Keal-Encyclopw- 
die,  article  "Babel."  On  the  ruins  of  Babylon,  see 
Delitzscii.  p.  312,  with  reference  to  the  account  of 
the  traveller,  James  Rich.  The  Arabians  regard  the 
ruins  of  Birs  Nimrod  as  the  Babylonian  tower  that 
was  destroyed  by  fire  from  heaven.  Delitzsch,  who 
at  first  regarded  Birs  Nimrod  as  the  temple  of  Belus 
(as  Rawliiison,  too,  .supposes),  remarks  now,  on  the 
contrary,  that  the  temple  of  Belus  stood  in  the  mid- 
dle ot  the  city,  but  that  Birs  Ninirotl  was  situated  in 
the  suburb  Bor.sippa,  two  miles  south.  But  now, 
according  to  Oppert's  supposition,  Borsippa  riienns 
tov:er  of  lanj^uayex^  and,  therefore,  the  opinion  has 
much  in  its  favor  that  tljc  Birs  Nimrod  had  been 
already  in  the  very  ancient  tinie,  the  observatory  of 
the  Chaida-'au  astrologers,  with  which  tlie  lower  of  tlie 
epecch-coufounding  stands  in  liistorieal  connection. 
I*  seemg  difficult  to  suppose  that  the  tower,  whicli 
was  to  denote  the  centre  of  the  earth,  should  be 
Dluccd  at  a  mile's  distance  outside  of  the  city  whicli 
was  distinctly  regarded  as  the  cajutal  of  the  earlli. 
Moreover,  this  tower  might,  at  a  later  diay,  have  be- 
come the  tower  of  Beliis.  Bun.sen,  nuverlhelcss,  de- 
cides for  Birs  .Xiinrrjil  (with  rcfcicncc  U)  Rawlin.son), 
and  the  name  supports  the  conclusion  that  the  iradi- 
tion  speaks  lor  this  place.  Of  Hpecial  importance, 
besides,  is  the  inscription  of  Borsippa,  as  given  by 
Oppert,  which  introduces  Ncbuchadneszar  as  speak- 


ing, and  according  to  which  the  first  building  >f  Bin 
Nimrod  is  carried  back,  in  its  antiquity,  42  genem 
tions.     8ee  Fabri,  p.  49. 


DOCTRINAL  A2fD   ETHICAL. 

1.  See  the  preliminary  discussion.  Analogous 
to  this  gigantic  undertaking  of  the  young  humanity 
are  the  later  monumental  buildings  of  the  Egyptians, 
of  the  Indians,  of  Greece,  and  of  other  lands.  Like 
the  mythological  systems  of  the  civilized  nations  of 
antiquity,  thev  present  an  historical  contradiction  of 
a  favorite  modern  view,  according  to  which  the  whole 
human  race  had  only  gradually  worked  itself  out  of  an 
animal  (»r  beastly  state. 

2.  The  character  and  the  teleology  of  heathenism. 
The  essence  of  heathenism  is  strikingly  characterized 
in  our  narration  as  a  diseased  oscillation  between  the 
attraction  of  humanity  to  unity,  on  the  one  hand, 
and  to  multiplicity  and  unrestrained  dismemberment 
on  the  other.  From  the  Babylonish  striving  after  an 
outward  unity  proceeds  the  first  dispersion  of  the 
nations.  This  afterwards  takes  the  form  of  a  dis- 
memlierment  of  the  same  in  a  peculiar  sense;  it  be- 
comes, in  otiier  words,  a  heatlienish,  national,  or 
local  consciousness,  an  idolatrous,  antochthonic 
consciousness,  growing  wild  srith  the  notions  of  a 
national  earth  and  a  national  heavens,  whilst,  in  its 
utter  disorder,  it  sinks  down  to  the  mere  prejudice 
which  regards  every  stranger  as  an  enemy  {hosfis)y 
and  proceeds,  at  last,  to  that  absolute  exclusiveness 
which  causes  the  inhabitant  of  the  island  to  put  to 
death  any  one  from  abr(.»ad,  and  the  Bushman  to 
threaten  every  new  comer  with  his  poisoned  arrows. 
In  the  same  manner,  from  a  religious  striving  after  a 
pantheistic  world-view,  there  originates  the  first  de- 
clining of  the  spirit  into  polytheism.  And  then,  too, 
the  (lifl'erent  world-monaichies  furnish  a  proof  that 
the  diseased  centripetal  drawing  in  the  world  ever 
works  in  interchange  with  that  centrifugal  tendency. 
Upon  the  downfall  of  any  such  world-monarchy, 
there  follows  again,  in  vaiious  ways,  a  dissolution 
and  a  dispersion  of  elements.  Even  in  the  history 
of  the  Church  do  we  find  a  shadowy  outhne  of  tli 
same  process ;  and  yet  it  is  just  the  task  and  the 
dai!y  work  of  the  essential  Church  to  mediate  more 
and  more  the  true  development  and  appearance,  both 
of  unitv  and  variety,  among  the  nations ;  tliougli  in 
tiutli  it  does  this  tlirougli  the  light  and  law  of  the 
Gospel  as  it  goes  out  Irom  the  spiritual  Zion,  or  that 
tiue  kingdom  of  God  which  has  its  organization  in 
the  Church.  The  true  reciprocity  between  uuity  and 
division  constitutes  the  life  of  humanity.  The  false, 
feverish,  exaggerated  reciprocity,  which  tends  to  the 
overstraining,  and,  at  the  same  time,  the  division  and 
dissolution  of  both  these  influences,  is  its  disease 
ami  its  death.  The  striving  of  the  "orhl-monarcliies 
breaks  down  agaiiLst  tlie  power  of  the  national  indi- 
vidualities. Again,  the  national  isolations  are  inter- 
riiiiteil  and  broken  up  by  the  world-monarchies. 
But  di.spersion  has  the  special  ell'ect  to  distribute  the 
evil,  to  dismember,  to  send  one  people  as  a  judgment 
upon  another,  until  tliere  is  awakened  in  all  a  feeling 
of  the  need  of  deliverance  and  uniiy.  Here  belong 
the  cthiiognipliic  and  the  mUliologic  systems.  In 
res])ect  to  the  fir.si,  compare  1..\Nge',^  "  Miscella'ieous 
Writings, "i,  p.  74.  On  tlie  last,  see  Laiige's treatise 
entitled.  Die  Oeaetzlich-Catholuche  Kirche  als  tiinii- 
hild. 

3.  As  thi-  myth  of  the  Titans  reflects  itself  in  th( 


CHAP.   XI.   1-9. 


361 


erestive  periods,  so  does  it  also  in  the  Babylonish  ! 

tower-buililing.  I 

4.  Fabki,  p.  44  :  "  In  a  manner  more  or  less  dis- 
tinctly marked,  since  the  time  of  Babel,  has  every 
nation,  and  every  group  of  nations,  had  spread  over  \ 
it  its  peculiar  veil  (Is.  xxv.  7)  which  has  impregnated 
and  penetrated  the  whole  national  consciousness. 
Even  in  the  present  age  of  the  world  docs  this  re-  | 
mfun,  not  yet  broken  through,  morally  and  spiritually,  ; 
by  whole  nations,  but  only  by  individuals  out  of  every 
nation,  who  in  Christ  have  attained  to  the  participa- 
tion of  a  new  and  divine  birth, — these,  however, 
being  the  very  core  and  heart  of  such  nations,  and 
forming  with  one  another  a  people  in  a  people.  For 
In  Christ  alone  does  man  awake  to  a  universal  thean- 
thropic  consciousness."  [True  ii.deed,  but  Christ, 
according  to  Matt,  xiii.,  works  aftei  the  manner  of 
leaven  ;  and  in  fact,  as  a  principle  ol  new  life  for  the 
whole  humanity  (Rom.  v.  12),  and  the  veils  of  the 
nations  are  gradually  lifted  up  lefore  they  are 
wholly  removed  or  torn  away.  It  is  not  the  individ- 
Hals  and  the  nations  that  form  the  contrast  in  the 
present  course  of  the  world,  but  the  grain  (the  elect) 
and  the  chaff  in  the  nations, — in  other  words,  the 
contrast  between  the  believing  and  the  unbelieving 
— between  people  and  people.] 

5.  The  ironical  element  in  the  rule  of  the  divine 
righteousness  (see  ch.  iii.  22)  appears  again  in  the 
liistory  of  the  tower-building,  after  its  grandest  dis- 
play in  the  primitive  time.  It  is  just  from  the  false 
striving  after  the  idol  of  an  outward  national  unity, 
that  God  suffers  to  go  forth  the  dispersing  of  the  na- 
tions. Without  doubt,  too,  is  there  an  ironical  force 
in  the  words :  "  and  now  nothing  will  be  restrained 
from  tliem  "  (ver.  7). 

6.  In  this  demonical  effort  of  the  Babylonians  to 
build  a  tower  that  should  reach  to  heaven,  there  still 
remains  an  element  of  good.  By  means  of  it,  in 
later  times,  they  appeared  .as  the  oldest  explorers  of 
the  stars,  who  discovered  the  zodiac  and  many  other 
astronomical  phenomena, — as  astronomers,  in  fact, 
with  their  searching  gaze  raised  to  heaven,  although 
their  science  was  covered  under  an  astrological  veil. 
The  unfinished  tower  was  transformed  into  an  obser- 
vatory ;  and  how  vast  the  benefit  that  from  thence 
has  come  to  man ! 

7.  The   heathenish   yet   Titanic   energy   of   the 
'  Babylonian  spirit  proves  itself  in  the  fact,  that  whilst 

in  the  one  direction  their  worship  went  to  the  ex- 
treme of  offering  human  sacriBces,  it  became,  on 
the  other,  a  service  of  revolting  licentiousness. 

8.  "  Let  us  build  us  a  tower  and  make  xis  a 
name."  The  antithetic  relation  which  this  watch- 
word of  theirs  bore  to  Shem  (the  name),  and  the  des- 
tination that  God  had  given  to  him  that  he  should 
be  the  potential  central  point  of  humanity,  may 
also  be  indicated  by  the  name  Nimrod  (Tir: ,  come 
on,  now  let  us  rebel).  And  so,  according  to  the  view 
of  Roos,  may  the  race  of  Ham  have  become  engaged 
with  special  zeal  in  this  tower-building,  for  the  very 
purpose  of  weakening  the  prophecy.  But,  then, 
that  would  lead  to  the  conclusion  of  a  variance  with 
the  Shemites,  and  an  overpowering  of  them,  whereas 
aur  history  represents  it  as  a  universal  underst  ind- 
ing.  Moreover,  in  ch.  x.  10,  Nimrod  appears,  not  as 
the  builder  of  Babel,  but  as  the  founder  of  the  king- 
dom of  that  name  ;  whereas  ch.  xi.  relates  to  the 
building  of  the  city  itself.  We  must,  therefore,  sup- 
pose that  in  the  understanding  raeutioned,  eh.  xi., 
the  Shemites  were  either  infatuated,  or  that  they 
were  silenced.     Tbe  text,  however,  supposas  an  un- 


derstanding of  the  races.  We  may,  perhaps,  assumt 
that,  in  the  designation  of  the  tower,  Shem's  priority 
was  symbolically  indicated,  and  that  on  this  account 
his  race  would  be  satisfied.  There  would  result,  then, 
a  distinct  consequence.  Upon  this  free  federal  co 
operation  of  the  patriarchal  races,  there  followed  the 
despotic  exaltation  of  Nimrod,  which  contributed, 
moreover,  to  hasten  the  Babylonio  dissolution.  We 
make  more  difficult  the  view  we  take  ol'  the  transac- 
tion when  we  measure  the  greatness  of  the  tower 
before  the  dispersion  by  the  later  magnitude  of  the 
tower  of  Belus,  or  of  the  Bris  Nimrod.  "  Mesopo 
tamia,"  says  Bunsen,  "  is  covered  from  noi-th  t» 
south  with  ruins  and  localities  with  which  the  name 
of  Nimrod  is  everywhere  connected ;  as  in  Babylonia 
so  also  in  Nineveh,  lying  farther  off  £nd  ea.stward 
from  upper  Mesopotamia;  even  the  country  of  the 
RiphiEan  mountains,  at  the  source  of  the  Tigris,  and 
so  the  part  of  Armenia  which  lies  north  from  Nine- 
veh, and  west  of  the  lake  Van,  has  its  Mount  Niro 
rod." 


HOSirLETICAl  A^H  PEACTICAL. 

The  tower  of  Babel  in  its  historical  and  figurative 
significance:  a  gigantic  undertaking,  an  apparent  suc- 
cess, a  frustrated  purpose,  an  eternal  sign  of  warn- 
ing. 2.  The  repeating  of  the  same  history  in  the 
political  and  ecclesiastical  spheres. — The  spiritual 
history  of  Babylon  to  its  latest  fulfilling  according 
to  the  Apocalypse.  The  confusion  of  languages  at 
Babel,  and  the  scene  of  the  Pentecost  at  Jerusalem. 
— Babel  and  Zion. — Babel,  confusion  ;  Jerusalem, 
peace.  Christianity,  God's  descent  to  earth,  to 
unite  again  the  discordant  languages.  Christianity, 
in  what  way  it  makes  the  languages  one :  1.  In  that 
from  all  spirits  it  makes  one  spirit  of  life ;  2.  from 
all  peoples  one  people  ;  3.  from  all  witnessings,  one 
confession  of  faith,  one  doxology,  one  salutation  of 
love. 

Starke  ;  Supposition,  that  first  after  the  flood 
men  drew  from  Armenia  towards  Persia,  then  east- 
ward towards  Babylon.  Hedi.n'gek  :  Pride  aims  ever 
at  the  highest.  Avarice  and  ambition  have  no  bounde 
(Jer.  xxiii.  23  ;  Luke  i.  51). 

Lisco  :  The  design  of  the  tower-buildmg  is  three- 
fold :  1.  To  gratify  the  passion  for  glory  which  would 
make  itself  a  name ;  2.  defiance  of  God,  reaching 
even  to  the  heaven,  his  seat  of  habitation  ;  3.  that 
the  tower  might  be  a  point  of  union  and  of  rendez- 
vous for  the  whole  human  race.  Selfishness  ever 
separates  ;  so  was  it  here  ;  love  and  humility  alone 
constitute  the  true  and  enduring  bond  ;  but  this  is 
found  only  in  the  kingdom  of  God,  never  in  the  king- 
dom of  the  world.  As  here,  so  evermore,  is  Babtl 
the  name  of  pride,  of  show,  of  vain  glory,  of  na- 
tional subjugation,  of  fraud  and  tyranny  upon  the 
earth.  As  in  this  place,  so  is  it  always  the  emblem 
of  'ns-'.ence  towards  God,  of  soaring  to  heiveu,  of 
"  making  its  throne  among  the  stars,'  and,  at  the 
same  time,  of  confusion,  of  desolation,  of  God's  de- 
risive irony  in  view  of  the  giant  projects  of  men 
(comp.  Is.  xiv.  ;  Rev.  xviii.). — Gerlach  :  There  are 
now  formed  the  sharply  separated  fimilies  of  the 
nations,  each  confined  to  itself  alone,  and  standing 
to  others  in  an  essentially  hostile  relation ;  each  must 
now  use  and  develop  its  own  peculiar  power.  The 
whole  heathen  world  knows  no  more  any  unity  of 
the  human  race,  until  finally,  through  the  Gospel, 
men  again  recognize  the  fact  that  they  are  all  of  one 


•J88 


GENESIS,  OR  THE  FIRST  BOOR   Ut    Ml»J!.h. 


stood,  that  they  have  all  one  great  cominon  want, 
and  have  for  their  father  one  God, — until,  in  short, 
the  languages  which  the  pride  of  Babel  separated 
become  again  united  in  the  love  and  humility  of 
Zion. 

Calwee  Handbcch  :  It  is  worthy  of  remark  that 
the  modern  researches  into  language  have  lecognized 
the  original  affinity  of  most  known  languages  to  one 
common  original  speech.  The  sundering  and  part- 
ing of  the  nations  is  God's  own  work.  As  labor  was 
the  penalty  for  the  sin  of  paradise,  so  is  separation 
the  punishment  for  this  sin  of  pride.  In  both  cases, 
however,  was  the  punishment  at  the  same  time  a 
blessing. 

Schroder  :  It  is  the  spirit  of  Nimrod  that  in- 
flates humanity  in  the  plane  of  Babylon.  The  tower, 
as  historical  fact,  is  to  form  the  apotheosis  of  hu- 
manity. 

Luther  :  They  have  no  concern  that  God's  name 
be  hallowed,  but  all  their  care  and  planning  turns  to 
this,  that  their  own  name  may  become  great  and 


celebrated  on  the  earth.  Thi«  city  and  tower  of  mei 
is  fundamentally  nothing  else  than  an  outward  arti 
ficial  sub.stitute  for  the  inner  union  before  God,  and 
in  God. — Roos  :  It  is  credible  that  Ham  and  his  son 
Canaan  should  have  been  especially  zealous  to  hinder 
this  counsel  of  God,  according  to  which  a  hard  des- 
tiny was  to  befall  them — that  is,  that  ihere  should 
be  a  separation  of  the  nations,  so  tliat  Canaan  slicild 
become  the  servant  of  Sliem  and  Japheth, — Li'thkr  : 
God  comes  down,  that  is,  he  gives  special  heed  to 
tliem,  he  ceases  to  be  forbcii ring.  His  coming  down 
denotes  his  revelation  of  himsclt,  his  appearing  in  a 
new  and  great  act,  whether  taken  in  the  sense  of 
mildness  or  severity.  "  0  that  thou  wouldst  rend 
the  heavens  and  come  down "  (Is.  Ixiv.). — -Ver.  '7. 
The  salvation  of  men  is  a  matter  of  deep  concern  to 
our  Lord  ;  the  boundary  he  would  set  to  them  is  the 
barrier  of  grace  and  compassion. — G.  D.  Kromma- 
CHER  :  Human  plans  are  confounded  that  the  divine 
order  may  proceed  from  them.  Such  is  the  coui  se 
of  the  world's  history. 


FIFTH    SECTION. 

'V  race  of  Shem.     The  Commenced  and  fti/ernipted  Migration  of  Terah  to  Canaan. 
of  the  Contrast  between  Heathendom  and  the  gertninaX  Patriarchitliam^ 


The  Genesii 


Chapter  XI.  10-32. 

1.     Genealogy  of  Shem — to  Terah. 

10  These  are  the  generations  of  Sliem :    Shem  was  a  hundred  years   old  and  begat 

11  Arphaxad'   [Knobel:  protabiy,  highland  of  Chaldaea]   two  years  after  the  flood.     And  Sliem 

12  lived  after  he  begat  Arpliaxad  five  hundred  3'ears,  and  begat  sons  and  daughters.    And 

13  Arphaxad  lived  five    and   thirty    year.s,   and    begat  Salah   [sending]:     And  Arphaxad 
lived  after  he  begat  Salah  four  hundred  and  three  years,  and  begat  sons  and  daughters. 

14  And    Salah     lived    thirty    years    and     begat    Eber^    [one  from  the  other  side,  pilBrim,  emigrant]. 

15  And  Salah  lived  after  he  begat  Eber  four  hundred  and  three  years,  and  begat  sons 

16  and  daughters.     And   Eber  lived   four  and  thirty  year.s,   and   begat   Peleg   [division]: 

17  And  Eber  lived  after  he  begat  Peleg  four  hundred  and   thirty  years,  and   liegiit   sons 

18  and    daughters.       And    Peleg    lived    thirty    years,   and    begat    Reu    [friendship,  friend]  : 

19  And  Peleg    lived  after  he  begat  Ren  two  hundred  and  nine  years,  and  begat  sona 

20  and  daughters.     And  Reu  lived  two  and  thirty  years,  and  begat  Serug'   [vine-branch]  : 

21  And  Reu  lived  after  he  begat  Serug  two  hundred  and  seven  years,  and   begat  sons 

22  and  daughters.     And  Serug  lived    thirty  years,   and    begat  Nahor  [GeseniuB :  panting] : 

23  And  Serug  lived  after  he  begat  Nahor  two  hundred  years,  and  begat  sons  and  daugh- 

24  ters.     And  Nahor  lived    nine  and    twenty  years,  and  begat   Terah   [tnming,  tarrying]  : 

25  And  Nahor  lived  after  he  begat  Terah  a  hundred  and  nineteen  years,  and  begot  sons 

26  and  daughters.     And  Terah  lived  seventy  years,  and  begat  Abram  [nigh  father],  Nahci 

[see  ver.  2],  and  Haran  [Ocscniup  :  MontanusJ. 


2.     Terah,  his  Race  and  Emigration  (vers.  27-82). 

27  Now  these  are  the  generations  of  Terah  :   Terah  bagat  Abram,  Nahor,  and  Haran, 

28  and  Haran  begat  Lot  [veil, concealed].     And   Haran  died    before    [thefacoof]   his  father 

29  Terah,  in  the  lend  of  his  nativity,  in  Ur  [light ;  flame]  of  the  Chaldees  (o^iit's).  And 
Abram  and  Nalior  took  them  wives:  the  name  of  Abram's  wife  was  Sarai  [princess]: 
and  the  name  of  Nahoi-'s  wife,   Milcah  [Queenl,  the  daughter  of  Haran,  the   father  of 


CHAP.  XI.  10-32. 


369 


30  Milcah,  and  the  father  of  Iscah  *  [spier,  seeress].     But  Sarai  was  barren ;  she  had  no  ciiild. 

31  And  Terah  took  Abram  his  son,  and  Lot  the  son  of  Haran,  his  son's  son,  and  Sarai  his 
daughter-in-law,  his  son  Abram's  wife ;  and  they  went  forth  witli  them  from  Ur  of  the 
Chaldees  to  go  unto  the  land  of  Canaan  ;  and  they  came  unto  Haran  and  dwelt  thero 

32  And  the  day.'s  of  Terah  were  two  hundred  and  five  years;  and  Terah  died  in  Haran. 

ri  Ver.  1.— I^'DQ^X.  Arpbaxad.— pronunciation  derived  from  the  LXX.,  Ap4^a|a£ ;  according  to  the  Hebrew 
pointing,  Arpakshai  it  is  a  com|iound,  evidently,  of  which  the  principal  part  is  Ti'3  ,  from  which  the  later  D''ni23S  . 
Chaldffians.  It  would  appear,  on  thetie  accounts,  to  be  the  name  of  a  people  transferred  to  their  ancestor,  as  in  many 
other  cases.  Among  the  early  nations  names  were  not  fixed,  as  they  are  wilh  us  in  modem  times.  The  birth  name  waa 
changed  for  something  else — some  deed  the  man  had  done,  or  some  land  he  had  settled,  and  that  becomes  his  appellation 
in  history.  Sometimes  the  early  personal  name  is  given  to  the  country,  ami  then  comes  back  in  a  changed  form  as  a 
designation  of  the  ancestor.  Tlius  Josephus  speaks  of  the  five  primitive  "  Shemitic  people,  the  Elaviiles  (or  Persians), 
the  Assyrians^  the  Aramites  (or  Syrians),  the  Lydlans  (from  Lud),  and  the  Arphaxadites,  now  called  Chaldaeans." — T.  L.? 

ja  Ver  14.— "33? .  The  Ime  of  Shem  in  Arphasad  seems  to  have  remained  a  long  time  after  the  flood  in  the  uppei 
country  ;  and  it  may  be  doubted  whether  this  branch  of  the  Shemites,  from  whom  Abraham  was  directly  descended,  were 
with  the  great  multitude  of  the  human  race  in  the  plain  of  Shinar,  or  had  much,  if  any  thing,  to  do  with  building  the 
tower  of  Babel  (see  rem:irks  of  Lange,  p.  367).  Eber'a  descef.dants  came  over  the  river,  and  began  the  first  migrations  to 
the  south-  The  word  ISS  may  mean  over  in  respect  to  eitl  er  side,  and  so  it  might  be  applied  to  one  that  went  over,  or 
to  one  that  remained.  This  passing  over  being  a  memorable  event ,  the  naming  would  come  very  naturally  from  it, 
whether  as  given  to  the  ancestor  who  stayed,  or  to  the  descendants  who  left  the  old  country.  Each  side  would  be  trans- 
euphralensian  to  the  other,  and  so  truly  "^laS  C''"I3S  ,  or  Hebrews.  It  would  be  very  much  as  we  speak,  or  used  to  speak, 
of  the  old  countries  as  transatlantic,  on  the'  other  side  of,  or  over  the  Atlantic  ;  the  Hebrew  "t:5  having  every  appearance 
of  being  etymologically  the  same  with  the  Greek  un-ep,  German  Hber,  and  our  Saxon  orer.  Compare  Gen.  xiv.  13,  where 
•^nSZjrt  D"1"S<  ,  Ahram  the  Hebrew,  is  rendered  'Afipap.  6  ir«paT»^,  Abram  the  passenger.— T,  L.] 

'[J  Ver.'sO.— 5a"lij) .  Some  would  resort  to  the  primary  sense  of  JIB  or  J1D  to  get  the  meaning  entangled  (verwick- 
kelter),  to  make  it  correspond  to  some  other  derivations  which  are  fancied  here  as  denoting  either  the  advance,  or  the 
retarding,  of  this  early  Shemitic  movement.  But  besides  the  faintness  and  uncertainty  of  such  derivations,  the  names 
they  seem  to  indicate  could  only  have  been  given  long  afterwards,  when  the  facts  on  which  they  are  supposed  to  be 
grounded  had  acquired  a  historical  importance.  Qesenins  would  render  it  pafmei,  a  young  ri'ne-sftoot  (from  JIUJ  ,  to  wind, 
tvtist).  No  name-giving  could  be  more  natural  and  easy  than  this.  Compare  C'^ii^^C' ,  Gen.  xl.  10,  12 ;  Joel  i.  7  ;  and 
what  is  said  in  the  blessing  of  Joseph,  Gen.  xlix.  22,  n^B  }^  "Ol"'  ^^S  >  fruitfiilness  Joseph,  son  of  fruitfulness— our 
translation,  a  very  fruitful  bough. — T.  L.) 

[*  Ver.  29. — HSD^ ,  Iscah.  The  Jewish  interpreters,  generally,  say  that  Iscah  and  Sarah  were  the  same.  Thtis 
Rashi —" Iscah,  that  is,  Sarah,  so  called  because  she  was  a  seeress  (riD'D)  by  the  Holy  Spirit,  and  because  all  gazed  upon 
her  beauty,"  for  which  he  refers  to  Gen.  lii.  14.  The  root  HDD  (see.  gaze  upon)  is  quite  common  in  the  Syriac,  the  oldest 
branch  of  the  Shemitic,  though  it  does  not  come  in  the  Hebrew.  It  is  revived,  and  becomes  frequent,  in  the  Rabbinical 
It  is  equivalent  to  the  Hebrew  ilTin  ,  Prophet  or  Seer.    Aben  Ezra  has  the  same  interpretation. —T.  L.] 


THE  SIGNIFICANCE  OF  THE  GENEAI,OGICAL  TA- 
BLE OF  TEIE   SHEMITES. 

This  genealogy  of  the  Shemites  is  really  an  ap- 
pendage to  that  of  the  Sethites,  ch.  v.,  and  in  this 
way  forms  a  genealogical  series  extending  from  Adam 
to  Abraham.  It  is  continued  on  the  litie  of  Nahor 
(ch.  xxii.  2i)-24),  on  that  of  Keturah  (ch.  xxv.  1-4), 
of  Ishmael  (ch.  xxv.  12,  etc.),  of  Esau  (ch.  xxxvi. 
1,  etc.),  on  the  line  of  Jacob  (ch.  xlvi.  8-27),  etc. 
(See  the  article:  "Genealogical  Register,"  in  Her- 
zog's  Real  Encydoptedu.)  According  to  Knobel  this 
table  has  the  character  of  an  element  of  fundamental 
Scripture  (p.  129);  we  are  satisfied  to  designate  it 
as  elohistic  universalistic,  since  it  embraces  not  only 
Abraham's  race,  but  also  the  nearest  branches  of  it 
that  at  a  later  period  became  heathen.  The  table 
of  the  Shemites  embraces  ten  generations,  as  does 
the  table  of  the  Sethites.  The  first  (conformably  to 
the  nimiber  ten)  denotes  a  perfect  development,  which 
nins  out  in  Abraham,  the  "  father  of  the  faithful," 
representing,  as  he  does,  a  numberless  race  of  tlie 
believing  out  of  all  humanity.  Abraham  must  be 
reckoned  here  with  the  tenth,  as  Noah  in  ch.  v.  It 
b  clear,  too,  that  this  table  is  designed  to  indicate 
the  growth,  or  establishment  of  the  patriarchal  faith, 
together  with  its  previous  history.  Most  distinctly 
'.s  this  expressed  in  the  migrations  of  Terah, — and 
in  the  individual  names  of  the  patriarchs.  In  the 
son  of  Arphaxad,  Salah,  there  is  announced  a  send- 
ing., or  nxission,  in  Eber  the  emigration.,  in  Peleg  the 

24 


division  of  the  theocratic  line  from  the  untheocratic, 
in  Reu  the  divine  friendship,  in  Serug  the  entangling 
or  the  restraint  of  the  development,  in  Nahor  a  core- 
Jlict  or  a  striving,  in  Terah  a  setting  out  from  the 
heathen  world  which  in  his  tarrying  comes  to  a  stop. 
And  so  is  the  way  prepared  for  Abraham's  departure. 
We  cannot  maintain,  with  Knobel,  tiiat  these  Shem- 
itic patriarchs  must  have  been  all  of  them  fir.-;t-born. 
They  are,  throughout,  the  first-born  only  in  the  sense 
of  tlie  promise  Buusen  interprets  the  name  Eber 
as  one  who  comes  over  the  Tigris.  But  in  a  wider 
sense  Eber  may  also  mean  pilgrim.  The  names  Reu 
and  Serug  he  interprets  of  Odessa  and  Osroene.  As 
coming,  however,  in  the  midst  of  personal  names, 
these  also  must  have  been  expressed  as  personal 
names,  from  which,  indeed,  the  names  of  couiitriea 
may  have  been  derived.  On  the  interpolation  of 
Cainan  in  the  Septuagint,  and  which  is  followed  Ht 
Luke  (ch.  iii.  36),  compare  Knobel,  as  also  on  the 
varying  dates  of  the  age's,  as  given  in  the  Samaritan 
text  and  in  the  Septuagint.  The  numbers  we  have 
here  are  600,  438,  433,  464,  239,  239,  230,  148,  205, 
and  175  years.  Here,  too,  as  in  the  ca-^e  of  the 
Sethites,  we  can  get  no  symbolical  significance  from 
the  respective  numbers,  although  Knobel  is  unwilling 
to  recognize  their  historical  character.  It^  connec- 
tion, however,  with  the  general  gradual  diminutioL 
of  the  power  of  life,  there  is  clearly  reflected  the  in- 
dividual difference ;  Eber  lives  to  a  greater  age  than 
both  his  forefathers,  Arphaxad  and  Salah.  Nahor, 
the  panting  (the  impetuous),  dies  earliest.    According 


370 


GENESIS.  OR   THE   FIRST   BOOK  OF  MOSES. 


to  Knobel,  the  genealogical  table  advances  from  the 
mythical  to  the  legendary  period ;  at  least  we  have 
no  sufficient  grouids,  he  thinks,  to  deny  to  Abraham 
and  his  brothers  an  historical  existence.  The  same 
must  liold  true,  also,  of  his  fathers,  whose  names, 
with  their  theocratic  characteristics,  must  liave  be- 
longed, without  doubt,  to  the  most  lasting  theocratic 
reminiscences.  The  table  before  us  is  distinguished 
from  the  Sethitic  by  being  less  full,  in  that  it  divides 
«he  life-time  of  each  ancestor  into  two  parts,  by  the 
date  of  the  theocratic  tirst-bom,  whilst  it  leaves  the 
summing  up  of  both  numbers  to  th"  reader.  "  In 
ver.  26  this  genealogy,  just  like  the  one  in  ch.  v  32, 
concludes  with  the  naming  of  three  sons  of  Terali, 
since  all  these  have  a  significance  for  the  historv  to 
come :  namely,  Abram  as  the  ancestor  of  the  elect 
race,  Nahor  as  the  grandfather  of  Rebecca  (comp. 
ver.  29  with  ch.  xxii.  20-23),  and  Haran  as  the  father 
of  Lot  (ver.  27)."  Keil.  The  table  in  Dklitzsch  gives 
us  a  good  view  of  the  series  of  Shemitic  families  (p. 
324).  According  to  Bertheau  the  Septuagint  is  right  in 
its  interpolation  of  Cainan.  Delitzsch  disputes  this  ; 
comp.  p.  322.  "  The  Alexandrian  translators  insert- 
ed tills  name  because  the  Oriental  traditions  have  so 
much  to  say  of  him  as  the  founder  of  astronomical 
science ;  and,  therefore,  they  were  unwilling  to  leave 
out  so  famous  a  name.  There  may  have  been  a 
brother  of  Salah,  through  whom  the  main  line  was 
not  propagated."  Lisco.  Delitzsch  gives  a  reason 
for  its  not  being  called  the  tholedoth,  or  generations 
of  Abraham,  from  the  fact  that  the  author  makes 
the  history  of  Abraham  himself  a  large  and  principal 
part.  That,  however,  would  not  have  prevented  the 
setting  forth  of  Abral'Tin's  genealogical  history.  But 
in  such  a  representation  there  might  have  been,  per- 
haps, an  joscuring  of  the  idea  that  the  seed  of  Alira- 
ham  in  the  natural  sense  goes  through  the  whole  Old 
Testament,  whiLst,  in  a  spiritual  sense,  it  pervades 
the  New  (see  Rom.  iv.  cf.  Gen.  15). 


EXEGETICAi  AND   CRITICAL. 


1. 


Ch.  xi.  10-2fi  ■ — Shem'nras  a  hundred  years 
old. — See  the  computations  of  Knobel  and  Keil. — 
Two  years  after  the  flood. — This  must  be  under- 
etooil  of  the  bi'ginning  of  the  flood. — And  begat 
sons  and  daughters. — See  the  ethnological  table ; 
»lso,  ver.  17.  "For  the  sake  of  tracitig  the  Hue  of 
the  Joktanides  the  author  had  already  given,  in  ch. 
X.  21-2.'),  the  patriarchal  series  from  Shorn  to  Peleg; 
he  repeats  it  here,  where  he  would  lay  down  fully 
the  line  from  Shem  to  Abraham,  with  the  addition 
of  the  ages." — Arphaxad. — Arrapachitis,  "  in  north- 
em  Assyria,  the  original  seat  of  the  collective  Chal- 
dseaii  family."  Knobel.  "  It  was  the  home  of  the  i 
XaASaToi  and  KapSovxoi  mentioned  by  Xenophon  anil  | 
Strabo,  as  well  as  of  the  modern  Kurds."  The  same  [ 
writer  refers  the  names  tliat  follow  to  cities  or  terii- 
lories.  to  which  we  attach  no  8[)ccial  importance, 
since  in  any  case  the  districts  here  woidd  be  them- 
Bclves  derived  from  the  names  of  persons. 

2.  Vers.  27-32.  The  famihi  line  of  Terah,  Ac- 
cording to  Keil,  this  superscription  must  embrace 
the  history  of  Abraham,  so  that  the  tholedoth  of 
Ishmael  ch.  xxv.  12,  and  of  Isaac,  ch.  xxv.  lit,  cor- 
respond with  it.  But  then,  in  the  spiritual  ivliillon, 
Abrahani  wonlcl  he  sulKniliiiatt;  to  Terah,  which  can- 
not be  Bii])[io.sed. — And  Haran  begat. — "  Aecor.l 
ing  to  the  con.stant  plan  of  (iene.sis,  it  is  hern  related 
of  Haran,  the  youngest  son  of  Terah,  that  he  begat 


Lot,  because  Lot  went  with  Abraham  to  Canaan  (cb 
xii.  4),  and  Haran  died  before  his  father  Terah, 
whereby  '.he  band  which  would  have  retained  Lot  in 
his  father-land  was  loosed."  Keil. — Before  hia 
father  Terah. — Properly,  in  his  presence,  so  that  he 
must  have  seen  it  ;  it  does  not,  therefore,  mean 
simply  in  his  life-time.  The  first  ease  of  a  natural 
death  of  a  son  before  the  death  of  his  father,  is  4 
new  sign  of  increasing  mortality. — Ur  of  the  Chal 
dees. — This  must  either  be  sought  in  the  name  Ur 
which  Ammianus  calls  Persicunt  Castellum,  between 
Patra  and  Nisibis,  not  far  from  Arr.apachitis,  or  in 
Orhoi  (Armenian,  Urrliai),  the  old  name  of  Edessa, 
now  called  Urfa  (see  Kiepert  and  Weissenborn  : 
'Nmeveh  and  its  Territory,'  p.  7)."  Keil.  Delitzsch, 
correctly  perhaps,  decides  for  the  castle  Ur  men- 
tioned by  Ammianus,  although,  doubtless,  the  Ur 
in  our  text  has  a  more  general,  territorial,  and,  at 
the  same  time,  symbolical  meaning.  "  The  old  Jew- 
ish and  ecclesiastical  interpretation  reads  'out  of 
"nx'  (fire),  meaning  that  Abraham,  as  an  acknowl- 
edger of  the  one  God,  and  a  denier  of  the  gods  of 
Nimrod,  was  east  into  the  fire,  but  was  rairacidously 
preserved  by  God."  Delitzsch.  The  same  writer 
finds  therein  the  idea  that  Abraham  was  plucked  as 
a  brand  from  the  fire  of  heathendom,  or  from  its 
heathenish  fury.  We  would  rather  suppose,  on  the 
contrary,  that  by  Ur  is  meant  a  region  in  Chaldaja, 
wheie  the  ancient  monotheistic  symbolical  view  of 
the  heavenly  lights  and  flames  had  jiassed  over  into 
a  mythical  heathenish  worship  of  the  stars,  as  a  wor- 
ship of  Light  and  Fire ;  wherefore  it  is  that  the 
starry  heaven  was  shown  to  Abraham  as  a  symbol 
of  his  believing  progeny  (ch.  xv.),  whilst,  for  the  hea- 
then Chaldseans,  it  was  a  region  of  divine  (or  deified) 
forces.  Knobel  explains  the  word  as  meaning  J/o!in.i 
of  the  Chaldaans.  Rawlinson  holds  to  the  reading 
IIS  as  equivalent  to  1"?  (city).  The  interpreting 
it  of  light  and  fire  is  both  etymologicallv  atui  ac- 
tually the  more  correct.  "  The  family  of  Terah  had 
its  home  to  the  north  of  Nimrod's  kingdom  (in  north- 
eastern Mesopotamia),  and  worshipped  strange  gods; 
as  is  clear  from  Josh.  xxiv.  2,"  Delitzsch. — Iskah. 
— By  Joseplius,  the  Talmud,  the  Tiirgum  of  Jona- 
than, and  others,  this  name  is  held  to  be  one  with 
Sarah.  On  the  other  haml,  Knobel  properly  remarks 
that  according  to  ch.  xx.  12,  Sarah  was  the  daughter 
of  Terah,  and,  according  to  ch.  xvii.  17,  onlv  ten 
years  younger  than  Abraham  ;  she  coidd  not,  there- 
fore, have  been  a  daughter  of  Abraham's  younger 
brother.  It  is  probably  the  case  that  the  Jews,  in 
deference  to  their  later  law,  sought  by  means  of  this 
hypothesis  to  weaken  as  much  as  possible  .\braham's 
kiiismanship  to  Sarah.  Delitzsch  assumes  the  possi- 
bility that  Haran  was  a  much  older  half-brother  of 
Abraham,  and  that  Abraham,  as  also  Nahor,  had 
married  one  of  his  ilanghters.  According  to  a  con- 
jecture of  Ewald,  Iscah  is  mentiimed  because  she 
became  Lot's  wife.  But  it  may  be  that  Isciih  was 
thought  worthy  to  be  incorporated  in  the  theocratic 
tradition  because  she  was  a  woman  of  eminence,  a 
seeress  like  Miriam,  according  to  the  signification 
of  her  name.  Knobel  alludes  to  the  fact  tlitit  Abra- 
ham had  his  sister  to  wife,  without  calling  to  mind 
that  she  was  a  half-si.ster  (ch.  xx.  12),  or  might  evei; 
have  been  his  adopted  sister.  So  also  he  says  that 
Nahor  married  his  niece,  and  that  in  like  manner 
Isaiie  and  Jacob  did  not  many  strangers,  but  theii 
owi)  kindred.  He  accounts  foi  this  im  the  ground 
ol  a  peculiar  family  atlection  in  the  hous*  of  Terab 


CHAP.   XI.    10-32. 


371 


(ch.  xriv.  3,  4  ;  xxvi.  35  ;  Txvii.  46  ;  ixviii.  ' ) ;  just 
«8  at  the  present  day  niiiny  Arabian  families  ever 
marry  in  tlieir  own,  and  do  not  permit  one  to  'ake  a 
wife  from  any  other  (Skbtzen  :  "  Travels,"  iii.  p.  22). 
The  ground,  however,  of  such  kindred  marriage  in 
the  house  of  Terah  and  Abraham,  is  a  theocratic 
one,  and  thus  far  are  the  children  of  Abraham  placed 
in  a  conditiim  similar  to  that  of  the  children  of 
Adam.  As  for  the  latter,  there  were,  in  general,  no 
"  daughters  of  men,"  out  of  their  own  immediate 
kindred,  so  for  the  sons  of  the  theocracy  there  were 
no  spiritual  daughters  of  like  birth  with  tliemselves, 
tha:  is,  of  raoTiotheistic  or  theocratic  faith,  out  of 
the  circle  of  nearest  natural  affinity.  In  this  respect, 
however,  they  did  not  venture  to  tread  in  the  foot- 
steps of  the  Sethites  (Gen.  vi.);  for  it  was  theirs  to 
propagate  a  believing  race  through  consecrated  mar- 
riage.— But  Sarah  was  barren. — .i^  prelude  to  the 
history  that  follows. — And  Terah  took  Abram 
his  son. — Without  doubt  has  this  removal  a  reli- 
gious theocratic  importance.  At  all  events,  this  di- 
vinely accomplished  withdrawal  from  Ur  of  the  Chal- 
dees  mast  mean  more  than  a  mere  providential  guid- 
ance, as  Keil  supposes. — And  they  went  forth 
with  them. — The  word  cns«  (rendered,  with  them) 
makes  a  difficulty.  It  may  be  easiest  understood  as 
meaning  with  one  another.  On  the  other  hand,  De- 
litzsch  reminds  us  that  the  suffix  may  liave  a  reflex 
sense,  instead  of  a  reciprocal  (ch.  xxii.  3).  This  is 
the  very  question,  as  otherwise  the  sentence  would 
be  indefinite  ;  the  expression,  therefore,  must  mean 
not  only  wit.li  one  another,  but  by  themselves  ;  that 
is,  they  withdrew  as  one  united,  exclusive  commu- 
nity. Besides  this,  there  are  two  modes  of  taking 
it.  Keil  understands  only  Lot  and  Sarah  as  the  sub- 
ject of  the  verb,  and,  therefore,  refers  cns  to  Terah 
and  Abraham.  There  are  three  tilings  in  the  way 
of  this  :  1.  The  withdrawing  (or  going  forth)  would 
be  separated  from  the  previous  introductory  expres- 
sion ;  Terah  look  Abraham,  etc.,  which  will  not  do  ; 
2.  it  would  be  a  withdrawing  from  that  which  leads, 
md  the  accompanying  would  become  the  principal 
persons  ;  3.  Abraham  would  have  to  be  regarded  as 
a  co-leader,  which  is  contrary  to  what  is  said :  Terah 
took  Abraham.  Moreover,  Abraham,  regarded  as  aii 
independent  leader,  would  have  been  bound  in  duty 
,  to  go  furtlier  on  when  Terali  broke  off  from  his  pil- 
grimage in  Mesopotamia.  Delitzsch,  on  the  other 
hand,  together  with  Jarchi,  Rosenmiiller,  and  others, 
refers  the  words  tJiey  went  forth  to  the  members  of 
the  family  who  are  not  named,  namely,  they  went 
forth  with  those  named ;  but  this  is  clearly  against 
the  context.  By  tlie  expression  with  them,  it  would 
be  more  correct  to  understand,  with  those,  namely, 
with  the  tirst-named  (Terah,  etc.),  went  forth  those 
just  previously  mentioned,  or  named  immediately 
after  them.  Later,  is  Haran  denoted  as  the  city  of 
Nahor  (ch.  xxiv.  10  as  compared  with  ch.  xxvii.  43  ; 
xxix.  4  and  xxxi.  .t3).  For  other  interpretations  see 
Knobel. — And  they  came  unto  Haran. — Terah 
intended  to  go  from  Ur  to  Canaan,  but  he  stops  in 
Qaran,  wherefore  he  also  retains  his  people  there. 
According  to  Knobel,  the  mention  of  Canaan  is  an 
anticipation  of  the  history  that  follows. — Haran. — 
Carra,  Charran,  lay  in  northwestern  Mesopotamia 
fPadan  Aram,  xxv.  20),  ten  leagues  southeast  from 
Gdesaa,  in  a  feitile  region,  though  not  abounding  in 
»ater.  The  city  now  lies  in  ruins.  It  was  the  capi- 
•ti  of  the  Gabians,  who  had  here  a  temple  of  the 
Uoon  goddess,  which  thev  referred  back  to  the  time 


of  Abraham.  In  its  neighborhood  Crassus  was  slain 
by  the  Parthians.  More  fully  on  the  subjeC,  see  in 
SciiRiiliER,  p.  52ii;  also  in  Knobel  and  Delitzsch. — 
And  Terah  died  in  Haran. — Terah  was  two  hun. 
dred  and  five  years  old.  If  .\br;diam,  therefore,  waa 
seventy-five  years  old  when  he  migrated  from  Meso- 
potamia, and  Terah  was  seventy  years  old  at  hi> 
birth,  tlien  must  Abrahiin  have  set  Ibrth  sixty  year* 
before  the  death  of  Terah.  And  this  is  very  imp.jr- 
tant.  The  emigration  had  a  religious  motive  which 
would  not  allow  liim  to  wait  till  the  death  of  bit 
father.  As  Delitzsch  remarks,  the  manner  of  repre- 
sentation in  Genesis  disposes  of  the  history  of  the 
less  important  personages,  before  relating  the  maiL 
history.  The  Samaritan  text  has  set  the  age  of 
Terah  at  one  hundred  and  forty-five,  under  the  idea 
that  Abraham  did  not  set  out  on  hia  migration  until 
after  the  death  of  Haran.  The  representation  of 
Stephen,  Acts  vii.  4,  connects  itself  with  the  general 
course  of  the  narration. 


DOCTRINAL    AND    ETHICAL. 

See  above :  The  significance  of  the  genealogical 
table  of  the  Shemites. 

1.  The  decrease  in  the  extent  of  human  life.  In 
the  manifold  weakenings  of  the  highest  life  endur- 
ance, in  the  genealogy  of  Shem,  there  are,  neverthe 
less,  distinctly  observable  a  number  of  abrupt  breaks : 

1.  From  Shem  to  Arphaxad,  or  from  6oO  years  to  438; 

2.  from  Eber  to  Peleg,  or  from  4(54  years  to  239  ;  3. 
from  Serug  to  Nahor,  or  from  230  years  to  148 ;  be- 
yond which  last,  again,  there  extend  the  lives  of 
Terah  with  his  20.5,  and  of  Abraham  with  his  175 
years.  Farther  on  we  have  Isaac  with  180  yean, 
Jacob  147,  and  Joseph  110.  So  gradually  does  tla 
human  term  of  life  approach  the  limit  set  by  the 
Psalmist,  Ps.  xc.  10.  Moses  reached  the  age  of  120 
years.  The  deadly  efficacy  goes  on  still  in  the  bodily 
sphere,  although  the  counter-working  of  salvation 
has  commenced  in  the  spiritual.  KeiL,  with  others, 
finds  the  causes  of  this  decrease  in  the  catastrophe 
of  the  flood,  and  in  the  separation  of  humanity  into 
various  nations. 

2.  OhalJwa  and  the  ChaJdaans. — See  the  Theo- 
logical Real  Lexicons,  especially  Herzog's  Encijclo- 
poedie.  The  Fragments  of  the  Chaldsean  Author, 
Berosus,  as  found  ir  the  Chronicon  of  Eusebius,  and 
the  Chronographia  of  Syncellus.  This  people  seem 
to  have  been  early,  and,  in  an  especial  sense,  a 
wandering  tribe.  The  priestly  castes  of  Chaldseans 
in  Babylonia  must  have  come  out  of  Egypt.  Strabo 
and  others  transfer  the  land  of  the  Chaldaeans  to  a 
region  in  lower  Babylonia,  in  tlie  marshy  district  of 
the  Euphrates  near  the  Persian  Gulf;  the  same 
author,  however,  finds  also,  as  others  have  done,  the 
seat  of  the  Chaldaeans  in  the  Chaldtean  Mountains, 
very  near  to  Armenia  and  the  Black  Sea.  The 
proper  home  of  the  Chaldaeans  was,  therefore,  at  the 
head  waters  of  the  Tigris. 

3.  Ur  in  Chaldaea.     See  above. 

4.  On  the  indication  of  a  great  yet  gradu;,;  pro 
vision  foi'  the  variance  that  was  to  take  p'ace  betw.>  ii 
the  race  of  Eber  and  the  heathen,  see  tht  -^xo':e*...cal 
and  Critical.  The  later  Biblical  accounts  of  Terah 
and  the  forefathers  of  Abraham  appear,  in  general, 
to  one  their  form  to  the  reciprocal  influence  of 
Israelitish  tradition  and  the  Israelitish  e.fegesis  o' 
the  passage  before  us.  According  to  the  languagi 
of  Stephen.  At^ts  vii.  2,  Abraham  was  already  called 


872 


GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


at  Ur  in  Chaldsea.  We  must,  therefore,  resrani  him 
»s  the  proper  author  of  the  migration  of  his  father, 
Terah.  The  passage,  Josh.  xxiv.  2,  according  to 
which  Abraham's  forefathers,  and  Terali  especially, 
dwelt  beyond  the  river  (the  Euphrates),  and  served 
other  gods,  has  special  relation  to  this  fact  of 
Terah's  suffering  himself  to  be  detained  in  Haran. — 
This,  then,  is  to  be  so  understood,  that  in  consequence 
of  the  universal  infection,  idolatry  began  to  take  up 
its  abode  very  near  to  the  adoration  of  the  one  God, 
as  still  maintained  in  Terah's  family  (see  ch.  xxix. 
82,  33,  35  ;  xxx.  24,  27  ;  and  to  this  belongs  what  is 
said,  ch.  xxxi.  34,  about  the  teraphim  of  Laban). 
We  may  well  suppose  that  Joshua,  from  his  stem, 
legal  stand-point,  judged  and  condemned  that  ming- 
ling of  worships,  or  that  image  worship,  as  strongly 
as  Moses  did  the  setting  up  of  the  golden  c  ilf  The 
little  group  of  wanderers,  ver.  31,  appears  to  have 
originated  from  a  similarity  of  feeling  which,  after 
long  conflicts  in  the  line  of  Eber,  was  finally  to  tear 
itself  away  from  this  conjectural  capital  of  the  Light 
and  Fire  worship  in  Chaldfea,  and,  in  that  way,  from 
heathenism  altogether.  Their  aim  was  Canaan,  be- 
cause there,  partly  from  their  decidedly  foreign  »tate, 
partly  by  reason  of  iheir  antagonism  to  the  Hamitic 
race,  they  would  be  protected  from  the  contagion. 
But  Terah  cannot  get  beyond  Haran,  and  to  this  not 
only  does  Joshua  refer,  but  also  the  later  Jewish 
tradition  respecting  Terah.  To  this  place,  where  he 
settles  down,  Terali  seems  to  have  given  the  name 
of  his  dead  son,  in  loving  remembrance,  and  it  may 
have  been  this  name,  as  well  as  the  fair  land  and  ap- 
parent security,  that  bound  him  there.  The  circum- 
stance that  Abraham,  according  to  ver  32,  does  not 
appear  to  have  departed  before  the  death  of  Terah 
(with  which,  however,  the  history  otherwise  does  not 
agree),  has  been  interpreted  by  Syncellus  and  others 
as  implying  that  Terah  was  spiritually  dead.  A  like 
untenable  .lewish  hypothesis,  which  Hieronvmus  gives 
us,  assumes  that  the  75  years  which  are  ascribed  to 
Abraham,  ch.  xii.  4,  are  not  to  be  dated  from  his  natu- 
ral birth,  but  from  the  time  of  his  deliverance  from 
the  furnace  of  fire,  which  was  like  a  new  birth.  But 
that  Abraham  tore  himself  away  before  his  father's 
death  has,  at  all  events,  the  important  meaning  that, 
in  the  strife  between  filial  piety  and  the  call  of  faith, 
he  olieyed  the  higher  voice.  The  family  group  in 
Haran.  however,  is  thus  distinctly  denoted,  because 
it  now  forms  the  provisional  earthly  homestead  of  the 
wandering  patriarchs,  and  because,  also,  as  the  later 
history  informs  us,  it  was  to  furnish  wives  of  like 
theocratic  birth  for  their  sons. 

5.  Legends  concerning  the  migration  of  Abra- 
ham. See  Rahmer,  "The  Hebrew  Traditions  "(Bres- 
lau,  1861,  p.  24).  According  to  a  Hebrew  Midrash 
(Rabba  38,  in  Hieronvmus),  Abraham,  at  Ur,  was 
cast  into  a  furnace  of  fire,  because  he  would  not 
adore  the  fire  which  the  Chaldieans  worshipped,  but 
was  miraculou.^ly  preserved  by  God.  His  brother 
Uaran,  on  the  contrary,  was  consumed,  because  he 
was  unresolved  whether  to  adore  the  fire  or  not.  It 
was  Nimrod  who  had  him  cast  into  the  furnace. 
Here  belongs,  also,  the  Treatise  of  Beer,  entitled 
"The  Life  of  Abraham,  according  to  the  Jewish  tra- 
ditions."    Leip.,  18S9. 


HOMILETIOAL    AND    PBAOTICAL. 

As  Abraham's  life  of  faith  develops  itself  in  his 
posterity,  so  did  it  have  its  root  in  the  life  of  bis  fore- 


fathers.— How  the  life  of  all  great  men  of  God  renH 
upon  a  previous  hidden  history. — Comparison  of  th« 
two  lines  of  faith,  that  of  Seth  to  Noah,  and  from 
Sliem  to  Abraham:  1.  outwardly,  ever  less  (at  lasi 
reduced  to  one  point) ;  2.  inwardly,  ever  strongei 
(attaining  at  last  to  the  one  who  makes  the  transition) 
[Thus  Xoah  passed  through  the  corrupted  rici 
and  through  the  flood;  thus  Abraham  made  the 
transition  through  heathenism.] — Terah's  migration 
to  Canaan:  1.  its  spirited  beginning;  2.  its  failur* 
?o  go  on. — Abraham  and  his  kinsmen:  1.  He  was 
probably  the  author  of  their  movement;  2.  they, 
probably,  the  cause  of  his  tarrying  in  Hiiran. — The 
death  of  children  before  the  eyes  of  their  parents 
(ver.  28). — Sarah's  barrenness,  the  long  and  silent 
trial  in  the  life  of  Abraham. 

Starke  :  The  Sethites,  among  whom  the  true 
church  is  preserved. — God's  remembrance  of  the 
righteous  abides  in  his  blessing. — Osiandeb:  A 
Christian  when  he  is  called,  must,  for  the  sake  of 
God,  leave  joyfully  his  fatherland  ;  he  must  forsak' 
all  that  he  loves,  all  that  is  pleasing  to  him  in  th< 
world ;  he  must  follow  God  obediently,  and  only 
where  He  leads. 

[Excursus  on  the  Confiision  of  Languages.— 
That  there  was  here  a  supernatural  intervention  the 
language  of  Scripture  will  not  permit  us  to  doubt. 
We  need  not,  however,  trouble  ourselves  with  the 
question  how  far  each  variety  of  human  speech  is 
connected  with  it,  or  regard,  as  essentially  aftecting 
the  argument,  the  greatness  or  smallness  of  the  nuni' 
ber  of  languages  now  spoken  upon  the  earth.  There 
is,  doubtless,  many  a  local  jargon,  the  result  of  iso- 
lation, or  of  unnatural  mixtures,  that  has  but  little, 
if  anything,  to  do  with  an  inquiry  in  respect  to  this 
most  ancient  and  world-historical  event.  It  is  so 
difficult  to  determine  what  is  a  language  in  distinc- 
tion from  a  dialect,  or  mere  local  variety  of  idiom 
and  pronunciation,  that  such  lists  as  those  of  Baibi 
and  others  can  hiive  but  little  philological  value.  For 
all  essential  purposes  of  such  inquiry,  therefore,  there 
is  no  need  to  extend  our  view  beyond  that  district 
of  earth  in  which  languages  now  existing,  either  as 
spoken  or  in  their  literature,  can  be  historically  or 
philologically  traced  to  peoples  connected  with  the 
earliest  kLov\'n  appearances  ')f  the  human  race.  We 
give  this  a  very  wide  sweep  when  we  include  in  it 
Southern  and  Middle  Europe,  Western  Asia,  and 
Northern  Africa.  Here  ])hilological  science,  though 
yet  very  imperfect,  has  found  great  encouragement 
in  its  inquiries,  and  within  this  district  has  it  begun 
to  make  out,  with  some  clearness,  what  must  have 
been  the  earliest  divisions  of  language.  The  result 
thus  far,  as  stated  by  some  of  the  latest  and  best 
writers,  has  been  the  recognition  of  three  general 
families  or  groups.  In  giving  names  to  thise,  there 
has  also  been  recognized,  to  some  extent,  the  ethno- 
logical division  snpposetj  to  be  made  from  the  sons 
of  Noah ;  and  hence  some  have  been  inclined  to  call 
them  the  Japhethic,  Shemitic,  and  Hamitic  (Bunsen, 
Khamism  and  Semism).  It  was  early  perceived, 
however,  that  the  ethnologic  and  linguistic  lines  do 
not  exactly  correspond  even  in  the  Shemitic ;  and 
there  is  still  more  of  aberration  and  intersection 
within  the  supposed  limits  of  the  two  others.  The 
first  group  has  therefore  been  called  the  Indo-Ger- 
manic,  and  of  late  the  Arian.  In  the  third  the  terra 
Hamitic  has  been  generally  dropped  for  that  of  Tt» 
raiuan.  The  general  correspondence,  however,  givei 
much   countenance  to  the  first  ethnological  naming 


CHAP.   XI.  10-32. 


37? 


But  whatever  method  be  adopted,  it  does  not  affert 
the  main  characteristics  belonging  to  each  of  the 
three.  These  may  be  thus  stated.  The  Shemitic  is 
the  smallest,  the  most  unique,  both  in  its  matter  and 
its  form,  the  most  enduring,  the  most  easily  recog- 
nized, and  ha\ing  the  least  diversity  in  its  several 
branches.  The  group  termed  .Vrian,  Indo-Germanic, 
or  Japhethan,  is  less  marked  in  all  these  character- 
istics, though  retaining  enough  of  them  to  make  clear 
the  family  relationship  in  all  the  best-known  branch- 
es. The  third  is  so  difftrent  from  both  these,  it 
seems  so  utterly  broi<in  up,  that  Pritchard,  and  other 
philologists,  have  given  it,  as  a  whole,  the  name 
AUophylian,  using  it  simply  as  a  convenience  of  no- 
menclature. There  exist,  however,  marks  of  affinity 
that  show  it  to  be  something  more  than  a  mere  arbi- 
trarily separated  mass  (see  Max  Mi-llf.r  "  Languages 
of  the  Seat  of  War,"  pp.  S8,  90,  and  Rawlinson  : 
"  Herodotus,"  vol.  i.  624).  To  make  use  of  geo- 
logical analogies,  as  Bunsen  has  done,  the  Shemitic 
may  be  Ukened  to  the  primitive  rocks,  the  Arian  to 
the  stratified  formations,  broken,  yet  presenting  much 
clearness  of  outline  and  direction,  the  Turanian  to 
confused  volcanic  masses  projected  from  some  force 
unknown,  or  solitary  Ijoulders  scattered  here  and 
there  in  ways  inexpUcable,  yet  showing  marks  of  the 
locahties  from  whence  they  came,  and  evidence  of 
some  original  correspondence  in  the  very  irregulari- 
ties of  their  Iracture.  Or  we  may  compare  them, 
the  first,  to  a  temple  still  entire  in  its  structural 
form,  though  presenting  tokens  of  catastrophes  by 
which  it  has  been  affected ;  the  second,  to  wide-spread 
ruins,  where  whole  architectural  rows  and  avenues 
still  show  a  clear  coherence,  whilst  even  the  broken 
arches,  fallen  columns,  displaced  capitals,  give  evi- 
Jence  by  which  we  are  enabled  to  make  out  the 
original  plan  ;  the  third,  to  scattered  mounds  of  rub- 
bish, in  wliich  shattered  slabs,  obscurely  stamped 
bricks,  and  faint  marks  of  some  joining  cement, 
alone  testify  to  a  structure  having  once  a  local  unity 
at  least,  though  now  exhibiting  little  of  inward  plait 
and  harmony.  To  drop  aU  such  figures,  it  may  be 
said  that  the  Shemitic  has  preserved  what  was  most 
enduring  of  the  original  form,  the  Arian  what  was 
most  permanent  of  the  origitial  matter,  whilst  in  the 
•  Turanian  has  fallen  all  that  was  most  frangible  in 
the  one,  or  most  easily  deformed  or  defaced  in  the 
other. 

Xow  to  account  for  such  a  Condition  of  things  in 
language,  especially  in  its  earliest  appearance,  is 
equally  difficult,  'vhether  we  hypothesize  the  primi- 
tive movement  as  a  tendency  to  gregariousness  and 
to  a  consequent  unity  of  speech,  or  as  a  tendency  in 
the  opposite  direction,  or  as  being  both  combitied  in 
an  attractive  and  repulsive  polarity.  The  phenomena 
iU  each  and  all  are  at  war  with  every  such  induction. 
There  is  in  the  one  family  a  strangely  preserved 
unity.  There  is  in  another  a  totally  different  pecu- 
liarity of  form  stamped  upon  it  from  times  that  pre- 
cede all  historical  memory ;  it  is  full  where  the  first 
seems  to  be  scant,  free  where  the  other  is  tense ; 
sometimes  just  the  reverse,*  having  as  a  whole  a  look 

•  (Tlius  the  Sliemitic  greatly  excels  in  the  number  of 
rhat  are  called  its  coiiiug:atione,  or  ways  of  modifying  the 
primf^ry  sense  of  the  verb.  Otherwise  its  foi-m  may  be  char- 
tcterned  as  the  very  (rrandeur  of  simplicity,  siigsestin.;  the 
comparison  of  the  majestic  p.alm,  whilst  the  Greek  and  S;in- 
BCrit  may  be  likeni  d  to  the  branching  oak.  .\nd  so,  again, 
In  some  of  its  aspects,  the  Shemitic  presents  :i  sui-prising 
bareness.  In  the  Hebrew  and  Syriac,  for  example,  there  is 
the  least  show,  or  rather,  only  th"e  rudimentiiry  appearance 
if  i_ny  optative  or  subjunctive  modality,  that  is.  in  outward 


so  exceedingly  foreign  as  never  to  be  mistaken,  ye< 
with  an  equally  unmistakable  familiarity,  or  familj 
likeness,  of  its  own,  witliin  which  the  many  dissimili- 
tudes among  its  different  branches  never  effaee  th« 
slrotjg  and  seemingly  ineradicable  affinities.  There 
is  a  third  so  marked  by  an  almost  total  dissolution 
that  its  very  looseness  would  seem  to  make  its  only 
classifying  feature,  were  it  not  that  certain  indices 
found  in  every  branch  (such  as  the  numerals  and 
some  pronomitial  forms),  point  to  a  community  of 
origin,  whilst  appearances  of  correspondence,  even 
in  its  fractures,  suggest  a  common  disorganizing 
catastroplie.  Viewing  these  three  families  in  theit 
relations  to  each  other,  we  find  that  there  is  not  only 
separation,  and  that  of  long  standing,  but  great  di- 
versity of  separation.  The  original  cleaving  dates 
from  a  most  ancient  period,  before  which  nothing  ig 
known,  and  in  its  general  aspect  remains  imaffected 
by  time.  The  Hamitic,  or  Turanian,  seems  to  have 
been  confused  and  tumultuous  from  ihe  beginning. 
Such  is  said  to  be  its  appearance  on  the  early  tiilin 
gual  inscriptions  made  to  accommodate  the  incon- 
gruous peoples  in  the  Assyrian  empire  who  had,  in 
some  wav,  been  here  and  there  wedged  between  the 
Arian  and  Shemitic  portions.  See  Rawlinson'? 
"  Herodotus,"  i.  527.  Again,  the  Shemitic,  thougl 
oftentimes  in  close  contiguity,  has  put  on  none  of  thi 
essential  features  of  the  Arian,  nor  the  Arian  of  thf 
Shemitic.  The  German  and  Arabic  are  as  distinct  in 
modern  times,  as  anciently  the  Greek  and  Hebrew 
The  minor  specific  divisions  in  each  family  have  va 
ried  more  or  less,  but  the  great  generic  differences 
have  remained  the  same  from  age  to  age,  still  show- 
ing no  signs  of  blending,  or  of  mutual  development 
into  some  common  comprehending  genus,  according 
to  the  process  which  Bunsen  supposes  to  have  pro- 
duced such  changes  in  the  antehistorieal  tiiuea 
Wliat  has  stamped  them  with  features  so  ancient  anc 
so  diverse  ?  Nothing  of  any  known  natural  develop- 
ment, either  of  one  from  the  other,  or  of  all  froij 
a  common  antecedent  stock,  can  account  for  it.  L 
Sinism,  or  Chinesian  (the  name  given  to  this  hypo- 
thetical beginning  of  human  speech),  developed 
Khamism,  and  Kliamism  Semism,  and  Semism  Ari- 
aiiism,  how  is  it  that  we.find  nothing  like  it  as  actual 
fact  in  historical  times,  and  no  marks  of  any  transi- 
tion-period in  the  ages  before  ?  Surely,  if  Bunsen'a 
favorite  comparisons  be  good  for  anything,  we  ought 
to  find  in  language,  as  geologists  do  in  the  rocks,  the 
visible  marks  of  the  process,  or  if  we  are  compelled 
to  adopt  a  theory  of  sudden  or  eruptive  breakings  in 


modal  form,  since  all  the  subjective  states  may  be  clearly 
and  effectively  expressed  by  particles,  or  in  some  other  way. 
It  is  the  same,  even  now,  in  the  Ar  tbic,  only  that  tliis  em- 
bryotic  appearance  is  a  little  moie  brought  out.  Three 
thousand  years,  and,  -n-ithin  the  last  thii-d  of  that  time,  a 
most  copious  use  (philosophic,  scientific,  and  commercial,  aa 
well  as  colloquial),  have  given  it  nothing,  in  this  res^-^ct, 
that  Qxa  be  called  structural  grnwili,  nothing  that  can  •« 
regarded  as  an  approach  to  the  exuberant  forms  of  modallt> 
to  be  found  m  the  Greek  and  Latin  even  in  their  earliest 
stages.  It  has  kept  to  the  mould  in  which  it  was  tirst  mn. 
Po  also  in  the  expression  of  time,  the  Shemitic  still  preserves 
its  rigidne.ss.  Il  keeps  its  two  tenses  immo'liJied  in  form, 
thoug'h  it  has  ways  of  denoting  all  varieties  of  time,  relative 
or  absolute,  thatany  other  language  can  express.  Compare 
it  with  the  Greek  and  Sansciit  copiousness  of  temporal 
forms ;  how  early  born  are  they,  and  how  fruitful,  in  the  one 
case,  how  unyielding,  how  stubbornly  barren,  we  may  say, 
in  the  other  !  Surely,  one  who  carefully  co/  siders  such  phe^ 
nomena  as  these,  must  a-lmit  that  there  is  iti  the  birth  anc 
perpetuity  of  language  some  other  power^either  as  favoi^ 
mtr  or  resisting — than  that  of  miitaal  development,  or  re- 
ciprocal chanee,  however  long  the  peric  Is  tjiat  may  he  a» 
sumed  for  it  as  a  convenience  to  certair  .heories. — T.  L.  i 


R74 


GENESIS.  OR  THE  FIRST  i?OOK   OF  MOSES. 


the  ODe  ca^e  (whether  we  call  them  supernatural  or 
extraordinary  matters  but  little  to  the  argument)  why 
should  a  similar  idea  be  regarded  as  iri-ational  in  the 
other.  Thus  there  are  no  linguistic  marks  in  Greek 
and  Hebrew  (regarded  as  early  representatives  of  two 
great  families),  or  in  Syriac  and  Sanscrit,  showing 
that  at  any  time  they  were  a  common  language,*  or 
*Dy  beginning  of  mutual  divergency  as  traced  down- 
ffarda,  or  any  evidences  of  convergency  as  we  fol- 
low tliem  up  the  stream  of  time.  In  fact,  they  stand 
in  most  direct  contrast  in  their  earliest  stages;  even 
as  the  fresh  geological  rupture  must  present,  ^t^tubt- 
less^  a  more  distinct  breakage  than  is  shown  after 
ages  of  wear  and  abrasion.  When  history  opens, 
these  languages  stand  abruptly  facing  each  other. 
This  mav  be  said  with  some  degree  of  confidence, 
for  our  knowledge  here  is  not  scanty.  We  have  the 
Shemitic  all  along  from  the  very  dawn  of  history  to 
our  latest  times.  The  Arabic  of  the  present  day, 
copious  as  it  has  become  in  its  derivative  vocabulary, 
is  as  rigid  in  its  Shemitic  features  as  the  oldest 
known  Hebrew.  There  is  some  reason  for  regarding 
it  as  retaining  even  still  more  of  the  primitive  type. 
The  Greek  was  in  its  perfection  in  the  days  of  Ho- 
mer, and  as  Homer  found  it.  It  has  never  been  sur- 
passed since  in  all  that  makes  the  glory  of  language 
as  a  spiritual  structure,  in  its  classifications  f  of  out- 
ward things,  in  its  still  higher  classification  of  ideas, 


•  [This  is  said  more  especially  in  reference  to  the  form, 
or  what  may  be  called  the  soul  of  each  language  respectively. 
Of  the  malfer,  or  vo<  alized  material,  as  it  may  be  styled, 
there  is  a  ^'ood  deal  that  is  common.  There  are  many  roots 
In  the  Arianthat  are  evidently  the  same  with  the  Shemiiic, 
whether  coming  from  a  common  original  stock  of  souuds, 
or  from  a  later  borrowing  fiom  each  other.  Words  pass 
from  one  lantaiage  to  another,  or  original  vocal  utterances 
are  broken  up,  in  an  immense  variety  of  ways ;  but  the 
Btructiiral  forms  are  unyieldins.  In  this  resides  the  char- 
acterizing principle  of  perpetuity  ;  so  that  it  is  no  parados 
to  affirm  a  generic  identity  in  la,  guage,  in  which  the  greater 
part,  or  even  all  the  articulated  sounds  had  bi-cn  changed, 
or  have  given  place  to  others.  "When  we  consider  the  great 
facility  of  mere  phonetic  changes,  through  cognate  letters 
or  those  of  tht-  same  organ,  tlirough  transition  letters,  by 
whose  intervention  there  is  a  passage  from  one  family  into 
another  Cas  i  and  y  make  a  transition  from  the  dentals  U^ 
the  gutttirals,  and  w  ot  v  from  the  gutturals  to  the  labials), 
or  through  nasal  combinations,  such  as  vg,  nd,  mb,  which, 
on  dissolution,  may  i-ariy  the  syllable  in  the  new  direction 
of  either  element  with  all  its  affinities,  thus  making,  as  it 
were,  abridge  between  them— when  we  bear  in  mind  how 
soondB  wear  out  in  the  bcginnint^  or  at  the  end  of  words, 
entirely  disappearing,  or  easily  admitting  in  their  attenu- 
ated state:  the  substitution  of  others  belonging  to  a  different 
organ,  or  how,  in  the  middle  of  words,  the  compression  of 
ByllabU'S  bringing  together  harsh  combinations,  crushes  out 
letters  in  some  cases  (especially  if  they  be  gutturals),  or  in- 
troduces a  new  element  demanded  l>y  euphony — we  te;Lse  to 
wonder  at  th**  gieat  variety  and  extent  of  vocal  changes. 
It  is  seen  how  in  various  ways  any  one  letter  almost,  or 
syllabic  sound,  may  pa-b  into  almost  any  other,  and  how  the 
same  word,  as  trac^-d  through  it>  phonetic  ch:inges,  presents 
an  appearance  in  one  lanenagc  that  neither  the  eye  nor  the 
ear  would  recogni/e  in  another.  To  take  one  example  that 
may  nUind  for  an  illustratiun  of  some  of  the  most  important 
of  soul,  changes,  who,  by  the  sight  or  sound  alone,  or  by 
any  outward  marks,  would  recognize  the  I>atin  diVs  in  the 
French jowr,  or  the  English  tfariteaghr,  5aiepu)  in  the  Latin 
lacTy  Uicrima.  or  the  Knirli-ih  Ifad  in  the  Latin  (a/>ul  and 
the  Greek  KtiftoAij,  though  nothing  can  be  more  certain  than 
their  relationBhip  a'l  traced  by;  the  phonetic  laws.  'Iho  rual 
wonder  is  that  the  changes  in  thin  department  have  not 
been  greater  thiin  they  are  found  to  be.  It  in  the  soul  of 
language,  the  unyieldmg  rigidity  of  its  form,  that,  by  its 
ossoCL'ttion,  preventM  the  utter  diHSolution  and  mutiition  ot 
the  material.  Ita  eonsirvntism,  in  thiM  respect,  is  shown  in 
the  caxe  of  bintTingcs  tliat  are  m<;rely  spoken.  It  has  its 
most  complete-  ijlei-t  in  those  thai  have  a  written  and  print- 
ed literature. — T.  L.J 

t  [The  nmingemi-nt.  in  the  mind,  of  things  to  bo  named, 
helODgf  Ui  the  formation  of  language,  as  much  aw  the  n  an- 
ng,  if  it  may  not  rather  be  oaid  to  be  the  most  important 


in  its  precision  and  richness  of  epithet,  in  the  pro 
found  presentation  of  moral  and  aesthetic  disMnctiona, 
— in  tt'is  respect  ever  in  advance  of  the  people  who 
used  it — in  the  elements  it  contained  for  the  expres- 
sion of  philosophic  thought  whenever  its  stores  should 
be  required  for  that  purpose,  and,  withall,  in  the 
melodiou.'^ness,  the  flexibility,  and  the  exuberance  of 
its  vocal  forms.  The  Thucydidian  Greek  falls  below 
it  in  all  these  respects.  Certainly  it  had  not  risen 
above  it.  It  is  the  tendency  of  language,  when  left 
to  itself,  to  dechne  in  the  attributes  mentioned.  The 
assertion  may  be  hazarded  that  the  evidence  of  this 
fact  is  exhibited  in  most  modern  tongues.  More  co 
pious  are  they  doubtless,  better  adapted  to  a  quick 
political,  social,  or  commercial  intercourse,  or  to  cer- 
tain forms  of  civilization  in  which  a  greater  commu- 
nity of  action,  or  of  understood  conventional  pro- 
ceedings, makes  up  for  the  want  of  pictorial  and 
dialectical  clearness  as  inherent  in  the  wonls  them- 
selves— but  everywhere,  in  their  old  worn  state,  pre- 
senting a  lack  of  that  vividness,  that  exquisite  shad- 
ing of  ideas,  that  power  of  emotion,  which  aston- 
ishes us  in  the  early  languages  just  mentioned.  The 
tendency,  in  fact,  is  towards  Sinism,  or  a  language 
of  loose  arbitrary  symbols,  not  away  from  it.  A? 
savagism  is  the  dregs  of  a  former  higher  civilization, 
so  Sinism  is  the  remains  of  language,  bearing  evi- 
dence of  attrition  and  fracture;  and  this,  however 
copious  it  may  be,  or  however  adapted  it  may  be  to 
a  mere  worldly  civilization,  such  as  that  in  which  the 
Chinese  have  long  been  stationary,  or  slowly  falling, 
and  to  which  a  godless  culture,  with  all  its  science, 
is  ever  tending.  There  is  in  language  accretion,  ad- 
dition, looseness,  decay;  but  we  rarely  find,  if  we 
ever  find,  in  any  speech  that  has  long  been  used, 
what  may  be  truly  called  growth  in  the  sense  of  or- 
ganic vigor,  or  inward  structural  harmony.*  That 
young  and  vigorous  constitution  which  is  discovered 
in  the  earhest  Arian  and  Shemitic  speech,  they  must 
have  received  in  some  way  for  which  it  is  very  ditti- 
eult  to  account  on  any  natural  or  ordinary  grounds. 


part  of  the  naming  itself.  Things,  thus  regarded,  may  be 
divided  into  three  general  classes:  1.  Outward  sensible 
objects;  2.  actions,  qualities,  etc.,  us  the  ground  of  their 
naming,  and  themselves,  therefore,  demanding  an  antece- 
dent naming;  3.  mental  acts  and  states,  thoughts,  think- 
ings, emotions,  etc.,  regarded  as  wholly  spiritual.  Id  re- 
spect to  the  ttrst,  it  may,  indeed,  be  said  that  nature  map-^a 
the  classification,  but  the  mind  must  recognize  it,  more  or 
less  coiTcctly,  before  it  can  give  the  names.  The  second  liea 
in  both  depai'tments  ;  since  acts  {doings^  sufferings)  must  be 
the  souice  whence  direct  names  are  drawn  for  the  first,  and 
flgures,  jiictm-es,  or  spiritual  representatives,  for  the  thirdt 
as  ie  shown  in  that  large  class  ot  words  that  are  said  to  have 
secondary  meaninKS,  or  abstmct  ideas  denoted  by  something 
material  or  sen-^ible  in  the  root.  The  third  cias^ific;ltion  is 
wholly  spiritual  or  within,  though  its  namings  are  thus 
drawn  from  without.  We  fiid  all  this  work  done  for  \a 
when  we  are  bom.  The  earliest  languages  have  it  as  vivid- 
ly :is  the  latest,  more  vividly,  we  may  say,  if  not  oirried  to 
so  wide  ail  extent  in  the  elassification  of  outward  olijccts, 
more  profoimd,  as  analysis  would  show,  in  the  distinctions 
of  moral  and  asthetical  ideas.  Whence  c;iiiie  itV  Wa 
must  ascend  to  the  very  taproot  of  humanity  to  find  an  an- 
swer, if  we  are  not  to  seek  still  farther  in  some  divine  teach- 
ing or  inspiration.  The  phenoniena  lie  ever  before  us  j 
their  commonness  sliould  not  diminish  oiu:  wcr.Jer  at  th« 
mystery  they  present.— T.  L.] 

•  [We  may  thank  God  that  some  of  the  nohletit  «n- 
piatres  (Greek,  Hebrew,  Sanscrit,  T^atin)  died  lo  g  ago,  or 
in  their  comparative  youth.  They  have  thus  been  em» 
balmed,  preserved  from  decay,  made  immorial,  ever  yoing, 
—their  ex]jre.--sive  words  and  fonns  still  remaining  as  a  re- 
serve store  fur  the  highest  philosophicjil,  theological,  and 
even  scientific  uye.  They  are  Cilled  "  the  dead  langUL-tre*! ;  " 
but  that  which  some  would  make  an  objection  to  what  tifti 
long  and  justly  been  deemed  their  nlace  in  eduo«lioii,  if  thf 
very  gn'uud  of  their  excellence.- f.  L.l 


CHAP.    XI.    10-SS 


37{ 


Convention  will  not  explain  it,  as  Plato  saw  long  ago 
in  tbe  very  dawn  of  philological  inquiry  ;  ouoma- 
topic  theories  fail  altogether  to  account  for  the  first 
words,  to  say  nothing  of  grammatical  forms  ;  devel- 
opment is  found  to  be  mere  cant,  giving  no  real  in- 
sight into  the  mystery.  If  the  originating  processes 
'all  wholly  within  the  sphere  of  the  human,  then 
must  we  suppose  some  instinctive  logic,  some  sure 
inlelligence  working  below  consciousness,  and  some- 
how belonging  to  the  race,  or  races,  rather  than  to 
the  individual.  If  this  is  difficult  to  conceive,  or  to 
unde:«tand,  then  there  remains  for  us  that  which 
hardly  surpasses  it  in  wonder,  whilst  it  falls  short  of 
it  in  mystery,  namely,  the  idea  of  some  ab  extra 
supernatural  power  once  operating  on  the  human 
Boul  in  its  early  youth — whether  in  the  fiist  cre- 
ation, or  in  some  subsequent  early  stages  of  re- 
markable development, — and  now  comparatively 
unknown.* 

When  we  study  language  on  tbe  map,  the  diffi- 
culty of  any  mere  development  theory  bringing  one 
of  these  families  from  the  other,  or  from  a  common 
original  stock,  is  greatly  increased.  Whilst  the  Ari- 
au  and  Shemitic  present,  in  the  main,  certain  geo- 
graphical allotments  tolerably  distinct,  this  Hamitic 
or  Turanian  conglomerate  is  found  dispersed  in  the 
most  irregular  manner.  It  is  everywhere  in  spots 
thioughout  the  regions  occupied  by  the  more  organic 
families  ;  sometimes  in  sporadic  clusters,  as  in  parts 
of  Western  Asia,  sometimes  driven  far  oft*  to  the 
confiaes  as  is  the  case  with  the  Fhinic  and  Lap  lan- 
guage, or,  again,  wedged  into  corners,  like  the  Basciue 
language  in  Spain,  lying  between  two  branches  of  the 
Ariau,  the  Roman  and  the  Celtic. 

Had  we  found  rocks  lying  in  such  strange  ways, 
it  would  at  once  have  been  said  :  no  slow  depositing, 
no  long  attrition,  no  gradual  elevation  or  depression, 
has  done  all  this.  Tliey  may  have  exerted  a  modi- 
fying influence  ;  but  they  are  not  alone  sufficient  to 
account  for  what,  appears.  Here  has  been  some 
eruptive  or  explosive  force,  some  ab  extra  power, 
whether  from  above  or  beneath,  sudden  and  extraor- 


*  [It  is  not  extravagan';  to  suppose  something  like  this 
still  lying  at  the  ground  of  that  mysterious  process  which 
*  we  witness  without  wonder,  because  so  common, — the  rapid 
acquisition  of  language  by  the  infant  mind.  It  is  not  the 
mere  learning  to  speak  the  names  of  outward,  sensible,  in- 
dividual things— there  is  nothing  much  more  strange  in 
that  than  in  teaching  a  parrot  to  talk,— but  the  quick  seiz- 
ing of  those  hidden  relations  of  things,  or  rattier  of  tliought 
about  things  (ideas  of  the  soul's  o\\ti  with  which  it  clothes 
things),  and  which  it  afterwards  tasks  all  our  outward  logic 
to  explain.  How  rapidly  does  this  infant  mind  adapt  words, 
not  merely  to  chairs  and  tables  hut  to  the  relatioual  notions 
of  number,  case,  substance,  attribute,  qualifying  degree, 
flubjoctive  raodalitv,  time  relative  and  absolute,  time  as 
past,  present,  and  iuture,  or  time  as  continuous  and  event- 
ual, knowing  nothing  indeed  of  these  as  technical  names, 
but  grasping  immediately  the  ide.as,  and  seeing,  with  such 
amaziug  quickness,  the  adaptability  to  them  of  certain 
forms  of  expression,  a  mere  termination,  perhaps,  or  the 
feintest  intlectioa,  and  that,  too,  with  no  outward  imitative 
indices  from  tbe  sense,  such  as  may  aid  in  the  learning  of 
the  names  of  mere  sensible  objects.  This  indeed  is  wouder- 
fal,  however  common  it  may  he.  We  never  do  it  but  once. 
All  other  aCiiuisition  of  languages,  in  adult  years,  is  by  a 

eroce-=  of  memory,  comparison,  and  conscious  reasoning — 
I  other  wcrds,  a  sti-ictly  scientific  process,  however  certain 
abbreviations  of  it  may  be  called  the  learn'Ug  of  a  foreign 
longne  by  *'  the  method  of  naturi-  "  and  of  infancy.  Some- 
iliing  in  the  race  analogous  to  this  process  in  the  individual 
Infant  soul,  may  be,  not  iiTationally,  supposed  to  have 
eharacterized  the  earliest  human  history  of  language.  The 
feilure  of  every  system  of  artificial  language,  though  at- 
tempted by  the  most  philosophical  minds,  aided  by  the 
bighest  culture,  shows  that  neither  convention  nor  imitation 
hail  ^nvthing  to  do  with  its  origin. — T.  L.1 


dinary  in  its  effect,  however  generated  in  its  causal 
ity,  and  however  we  may  style  that  causality,  whethei 
natural  or  supernatural,  simply  inexplicable,  op  di- 
vine. Such  eruptive  forces  are  not  coiiiined  to  rockt 
and  strata,  or  to  sudden  changes  in  material  organi 
zation.  They  have  place  also  in  the  spiritual  world 
in  the  movements  of  history,  in  the  souls  of  mec,  is 
remarkable  changes  and  formations  of  language. 
There  are  spiiitual  phenomena,  if  the  term  may  b« 
used,  for  which  we  cannot  otherwise  easily  account. 
The  evidence  here  of  any  such  intervening  power 
may  be  less  striking,  because  less  startling  to  tha 
sense,  but  to  the  calm  and  reverent  reaxon  they  maj 
be  even  more  marked  than  anything  analagous  to 
them  in  the  outer  world  of  matter.  Gieat  confusion 
has  arisen  in  our  theological  reasoning  fi'om  confin- 
ing this  word  miraculous  solely  to  some  supposed 
breakage  or  deflection  in  the  natural  sphere. 

To  say  the  least,  therefore,  it  is  not  irrational  to 
carry  this  view  into  the  history  of  man  regarded  as 
under  the  influence  of  supernatural,  as  well  as  natu- 
ral, agencies.  And  thus  here,  as  we  contemplate  the 
remarkable  position  of  the  early  languages  of  tha 
world,  and  especially  of  the  three  great  families, 
some  force  from  without,  sudden,  eruptive,  breaking 
up  a  previous  movement,  extraordinary  to  say  the 
least,  would  be  the  causal  idea  suggested,  even  if  tha 
Scripture  had  said  nothing  about  it,  A  primitive 
formation  has  been  left  comparatively  but  little  af- 
fected ;  all  around  it,  east  and  west,  are  linguistic 
appearances  presenting  the  most  striking  contrasts 
to  the  first,  and  yet  the  most  remarkable  fannly  like- 
nesses to  each  other  ;  elsewhere,  as  a  third  class  of 
elements  show,  the  eruptive  or  flooding  force  haa 
broken  everything  into  fragments,  and  scattei'cd  them 
far  and  wide.  Philology  cannot  account  for  it ;  but 
when  we  study  the  tenth  and  eleventh  of  Genesis 
in  what  they  fairly  imply  as  well  as  clearly  express, 
we  have  revealed  to  us  an  ancient  causation  adeiiuate, 
alone  adequate,  we  may  say,  to  the  singular  effect 
produced.  The  language  of  the  account  is  general, 
as  in  other  parts  of  Scripture  where  a  mighty  change 
is  to  be  described,  universal  in  its  direct  and  collat- 
eral historical  effect,  without  requiring  us  to  main- 
tain an  absolute  universality  in  the  incipient  move- 
ment. From  some  such  general  terms  in  the  com- 
mencement of  chapter  xi.  it  might  seem,  indeed,  as 
though  every  man  of  the  human  race  was  in  this 
plane  of  Sliinar,  and  directly  engaged  in  the  impious 
undertaking  described.  Taking,  however,  the  two 
chapters  together — and  it  is  too  much  to  say,  as 
most  commentators  do,  in  the  very  face  of  the  ar- 
rangement, that  the  eleventh  chapter  is  wholly  prior 
to  the  tenth — we  must  conclude  that  one  line,  at 
least,  of  tbe  sons  of  Shem,  that  of  Arphaxad,  the 
ancestor  of  the  Chaldteans,  and  of  Eber,  the  more 
direct  progenitor  of  the  Hebrews,  remained  in  the 
upper  country  of  the  Euphrates.  It  is  fairly  to  be 
inferred,  too,  that  tlie  Joktau  migration  to  Arabia 
had  commenced,  carrying  with  it  the  Shemitic  ele- 
ment of  speech  to  modily  or  transform  the  Cushite, 
whether  introduced  befoie  or  after  it.  Some  of  the 
sons  of  Japheth  may  have  already  set  off,  west  and 
east,  in  their  long  wanderings  (to  (ji'eece  and  India 
perhaps),  whilst  Sidon,  a  descendant  of  Haiu,  had 
even  at  this  early  day,  founded  a  maritime  settle, 
ment,  and  ventured  upon  the  seas.  It  is  not  easy  to 
understand  why  the  nan-ation  of  the  tenth  chapter 
should  have  had  its  place  before  that  of  the  eleventh, 
unless  a  portion,  at  least,  of  the  movements  ther/ 
recorded.  !  ad  been  antecedent  in  time.     It  is  com 


S76 


GENESIS,  OR   THR   FIKST    '^  >0F   '"F   ittiSEH. 


moiilr  siiiii  that  the  tenth  is  anticipatory  in  respi'ct 
to  wliat  follow.^,  but  this  is  not  altoge  Vr  satisfac- 
tory. As  the  story  of  the  greater  scattering  comes 
after  tlie  ethnological  divisions  iu  the  order  of  nar- 
ration, it  may  be  consistently  maintained  that  it  was 
subsequent  to  some  of  them,  at  least,  in  the  order 
of  time,  whilst  the  seeming  universality  of  ''le  lan- 
guage may  be  explained  on  the  ground  of  ■i>-.  mag- 
nitude of  the  later  event,  and  its  \nrl-f  -r.ae,  r'fiect  in 
the  human  history.  A  close  exam—  ^ion,  however, 
ghows  that,  even  in  the  diction,  this  universality  is 
not  so  strict  as  some  interpretations  would  make  it. 
After  these  earlier  departures,  as  we  may  supply  from 
chapter  x.,  it  proceeds  to  say,  "  the  whole  eartli  (land 
country)  was  (yet)  of  one  language  and  one  speech." 
It  had  not  been  broken  up,  though  it  may  have  be- 
gun to  be  affected  by  causes  which  would  naturally 
produce  changes  of  dialect.  "  And  in  Ikeir  journey- 
ing," or  "  as  thei/  journeyed  onward  (CTjl^a),  the(/ 
found  a  plain  in  the  land  of  Sliinar."  "  As  tliei/ 
journeyed,"  that  is,  as  men  journeyed  onward,  or 
migrated  more  and  more.  Who  or  how  many  they 
were  is  not  said,  and  these  indefinite  pronouns  give 
us  no  right  to  say  that  every  man  of  the  human  race, 
all  of  Xoaehian  kind,  were  in  this  plain  of  Shinar. 
There  is  the  strongest  proof  to  the  contrary.  We 
cu2not  believe  that  Noah  was  there,  althougli  he 
lived  three  hundred  and  fifty  years  after  tlie  flood, 
or  that  .Sliem  was  there,  who  lived  one  hundred  and 
fifty  years  later,  aud  even  in  the  days  of  Abraham. 
The  idea  is  abliorrent  that  one  so  highly  blessed  of 
God,  and  in  "  whose  tents  "  God  had  promised  "  to 
dwell  " — Shem.  the  Name,  the  preserver  of  the  holy 
speech,  and  the  direct  antithesis  of  that  false  "name" 
which  these  bold  rebels  sought  to  make  unto  them- 
selves— should  have  had  any  participation,  even  by 
liis  presence,  in  so  unholy  a  proceeding.  As  little 
can  we  believe  it  of  any  of  the  line  from  which  came 
Abraham,  or  even  of  their  not  remote  conxanguinii, 
the  Joktanite  Arabians.  The  same  feeling  arises 
when  we  think  of  the  pious  fathers  of  Melehizedek, 
Wng  of  Salem,  king  of  righteousness,  and  who  had 
consecrated  I'im  »  priest  to  El  Elion,  that  Most  High 
God  of  the  Heavens  (see  Gen.  xiv.  18),  who  is  here  so 
blasphemously  defied.'  Who  were  they,  then,  that 
composed  this  strange  assemblage  on  the  plain  of 
Shinar?  A  vast  multitude  doubtless,  a  majority  of 
Noah's  descendants  perhaps,  yet  still,  as  is  most 
likely,  a  colluviea  ge^Uium,  a  gathering  of  the  bad, 
the  bold,  the  adventurous,  from  every  family,  but 
with  the  Hamitic  character  decidedly  predominant.f 
Nimrodiau,  perhaps,  might  they  be  called  with  more 
propriety,  if  we  take  the  constant  Jewish  tradition 
that  Nimrod  was  tlieir  leader  iu  rebellion.  The  no- 
iler  sons  of  Ham  are  to  be  distinguished  from  these 


•  iThua  'B.zJ.n  interprets  their  n^n  ,  "  Go  to,  now  let  us 
eliinl'  tbe  tirm.-imeiit  and  make  war  upon  liie  most  Iligh." 
lielchiZL'dL-k  and  his  forefathers  were,  in  all  proljitbility. 
Oanaanites.  There  uuKht  Ix-  piety  and  faith  even  among 
these,  !is  is  instanced,  afterwards,  and  iu  a  time  of  still  Kroat- 
•r  comiption,  in  the  im^h  of  Itahab,  who  was  a  dii-ect  iinces- 
il«r>  'if  our  Lord  I  What  I'.ml  says  (lloS.  vii,  .1)  of  Alel- 
ohi£;dek's  being  airarup  and  afiTjTittp,  '*  without  father  and 
Tithout  mother,"  is  not  iiitcndc'l  to  deny  his  havins  any 
aartliiy  linoaKe. -T.  Ii.l 

*  [The  opinion  th:it  ihe  men  in  the  plain  of  Shinar  wcro 
aot  the  whole  huinuu  race,  but  predominantly  Ilumitts, 
or  follower*!  "(  Wiiurod,  is  miiintiiined  bv  Augustine,  and, 
amonK  mod^^rn  anthrnilios,  liy  Luther  and  Calvin.  Ser  ;iUo 
the  account  of  Jobki'uus  ("Ant."  i.  4;,  who  miiktis  Kiin- 
rod  tho  great  leafier  ol  the  tIjoIo  rebslliou*  »iv"-'^ineiit.  — 
T.  L.i 


riiibyliinis,n  Hamit  f".  The  founder  of  .ht  Egyptiac 
monarchy,  aid,  perutfDS,  the  Arabian  t.'jshites,  haii 
in  all  jirolml -Jity  gou*.  to  their  respective  settlements 
The  very  name,  Nimnid,  shows  a  difference  betweeo 
them.  It  is  not  the  name  of  a  country,  or  of  a  fam 
ily  of  descendants,  Ul.o  the  others  mentioned  Gen.  z. 
8 ;  a  fact  of  which  Maimonides  takes  notice  (se* 
marg.  note,  p.  849)  win,n  he  calls  attention  to  the 
manner  in  which  Nimrod  is  mentioned  irregularly,  aa 
it  were,  or  out  of  the  line,  after  the  other  sons  of 
Cush  had  been  disposed  of.  He  was  not,  like  them, 
a  "father  of  a  people,"  a  patriarch,  or  ancestor,  but 
a  bold  adventurer,  a  "  mighty  hunter  of  men  before 
the  Lord,"  or  in  defiance  of  the  Lord,  who  gathered 
together,  out  of  every  people,  those  who  were  like 
himself,  not  to  settle  the  world,  but  to  prevent  its 
peaceful  settlement  by  engaging  in  bold  and  reckless 
enterprises  of  an  opposite  nature.  He  may  be  said 
to  have  represented  the  empire  founding,  instead  of 
the  planting  or  colonizing,  tendency.  He  was  the 
postdiluvian  Cain,  and  there  would  seem  to  be  a  sig- 
nificance not  to  be  disregarded  in  the  fact  that  here 
there  is  given  to  this  rebellious  multitude  that  same 
name,  Ctsn  ''32  ,  "sons  of  men,"  which,  in  its  fem- 
inine form,  is  used  Gen.  vi.  4  (D'7'f 'I  '^''?)  'f*  denote 
the  godless  in  distinction  from  the  more  pious.  The 
line  here  indicated,  between  the  sons  of  God  and  the 
"  sons  of  men,"  was  less  distinct,  perhaps,  than  tliat 
which  was  drawn  between  the  Sethites  aud  the  Cain 
ites,  yet  it  still  existed  to  some  extent,  making  a  di- 
vision between  the  better  branches  of  the  Shemites, 
with  some  from  both  the  other  lines,  and  this  vast 
rabble  of  the  sensual  and  ungodly.  The  grammat 
ical  form  of  the  name  Nimrod  (which  is  veryunusua 
for  such  a  purpose)  shows  that  it  had  a  popular,  in- 
stead of  a  family,  origin.  It  is  the  hrst  person  j>lurai 
future  jussive,  lSi2D ,  "  co?/ie  let  us  rebeiy  It  wa? 
the  watchword  of  the  impious  leader,  afterward! 
given  to  him  as  a  title  by  bis  applauding  followers 
"  Let  us  break  Jehovah's  bands,  let  us  cast  his  corda 
from  us,"  let  us  build  a  tower  that  lihaU  reach  llim 
in  the  Heavens.* 

On  this  impious  host  oi  Nimrod,  predominantly, 
although  not  solely,  Hamitic,  fell  especially  the  scat- 
tering and  confounding  blow,  like  the  bolts  froEC 
heaven  aimed  at  the  rebellious  Titans  ;  and  hencn 
this  rabble  of  tongues  called  Hamitic  or  Turanian, 
or  these  allophylic  conglomerates  which  philologists 
find  so  remarkable  as  compared  with  the  enduriug 
unity  of  the  Shemitic,  and  the  diversified,  yet  unmis- 
takable Arian  relationship.  These  two  were,  drnbt- 
less,  afflicted  by  the  shock  ;  one  of  them  may  have 
had  much  of  its  subseque"'  modification,  if  not  its 
origin,   from  it;  but  on   lue  Hamitic  host  fell  th» 


•  [It  was  A  thought  exceedingly  w-icked,  yei.  naving  in 
it  a  kind  of  teniiic  sublimiiy.    Neither  culu  the  idea  of 


in 

._  y.    jNeituer  culu  llie  laea  of 

.  .'aching  the  heavens,  or  sky,  be  called  irrational,  or  absur>i, 
however  unscientific.  Theyreasnned  inducluely,  Baconian- 
ly,  we  may  say,  from  sense  and  observation  Their  limited 
experience  was  not  against  it.  It  showed  a  vast  ambition. 
It  was  not  an  undertaking  ol  savages,  but  of  men  possessed 
with  the  idea  of  somehow  getting  above  nature,  and  havinf 
much  of  that  spu-it  which,  even  at  the  jaeseut  day,  charao 
tei-ines  some  Kinds  of  scientitic  boasting  (see  remarks, _  p 
:165).  It  was  not  the  success  merely  oi  t*-.  .  undertaking 
(from  wnich  we  are  yet  as  far  as  ever),  i._y  the  impiolU 
thought,  that  Ood  meani  to  confound,  aud  to  strike  down, 
whenever  it  arose  in  the  miuds  of  men.  History  is  full  of 
ovurthi-own  Babels;  and  it  is  still  to  be  tested  whether  oul 
ej-cessive  modern  boasting  about  what  is  going  to  bo  achiev- 
ed by  science,  progress,  %ud  democracy,  will  form  an  azoej^ 
five  cose. — T.  ti.i 


CHAP.   XI.   10-82. 


371 


Btone  that  ground  tlu-m  to  powder.  *'For  there* 
Jehovah  confoundeil  the  language  of  all  the  earth" 
{land  or  coimtrij).  This  Ninirodian  Babel  of  tongues 
wrought  more  or  less  of  confusion  everywhere,  mak- 
ing the  universality  in  the  effect  rather  than  in  the 
immediate  causality — a  view  perfectly  consistent  with 
the  soberest  interpretatiou  of  the  artless  language  of 
Holy  Scripture. 

The  causative  influence,  we  may  believe,  was 
primarily  a  spiritual  one.  It  was  a  confounding  not 
only  of  their  purposes  {zh  p-inuiniD  ,  Gen.  vi.  5)— 
thus  introducing  confusion,  madness,!  and  discord, 
into  their  camp — but  also  of  their  ordinary  thinkings 
and  conceivings,  rwv  fV^uw-TiTeair  Koi  ii/voiuiv  wapSias, 
Heb.  iv.  12,  "reaching  to  the  dividing  line  of  soul 
andspmV,"  ^vxv^  "^^  fal  Trrcu/uaros,  holding  back  the 
divine  gift  of  reason,  and  thus  introducing  disorder 
into  the  sense  and  the  utterance  through  a  prior  con- 
fusion in  the  spirit.  It  deranged  their  word-forma- 
tions by  a  previous  derangement  of  their  thoughts. 

The  difficulty  attendmg  the  mere  outer  view, 
here,  arises  from  a  fundamental  error  which  may  be 
found  even  in  acute  treatises  of  philology.  Words 
do  not  represent  things,  as  outer  existences  merely, 
according  to  the  common  notion,  but  rather  what  we 
think  about  things.  They  are  in  truth  symbols  of  our 
own  inner  world  as  affected  by  the  outer  world  of 
things  around  us.  They  translate  lo  us  our  own 
thoughts  as  well  as  help  us  to  make  them  known  to 
others.  The  animal  has  no  such  inner  world,  and 
therefore  it  is  that  he  cannot  use  speech  to  represent 
it  to  himself  or  to  other  animals.     This  would  be 

*  [C'lJ  ""S;  for  there.  It  may  denote  fact  or  circum- 
stance as  well  as  place.  For  there — in  that  event,  or  in  that 
confusion.  Compare  Ps.  cxxxiii.  3,  where  this  particle, 
niT ,  is  used  in  just  the  same  way  to  denote  the  opposite 
condition  of  brotherly  love,  and  the  opposite  effect : 
nirr^  ni:£  Cli;  "^3,  "/or  (A^re  Jehovah  commanded  the 
blessing,  even  life  forever  more;  "not  in  "Mount  Her- 
mon,"  or  *'  the  mountains  of  Ziou,*'  merely,  but  as  belong- 
ing to  this  holy  affection  of  brotherly  love.  Compare  1  John 
iii.  14. -T.  L.]" 

t  [For  a  notable  example  of  this,  see  2  Chron.  xx.  23, 
where  the  hosts  of  Amnion,  of  Moab,  and  of  Mount  Selr, 
who  rose  up  against  Jehoshaphat,  are  sudflenly  turned 
against  each  other.  Profane  history  records  such  events  as 
I  taking  place,  now  and  then,  in  great  armies  ;  cases  of  sud- 
den and  irretrievable  confusion,  giving  rise  to  hostility  as 
well  as  tiight.  They  are  called  panics,  whether  the  terra 
means  simply  unive^rsal  disorder,  or  what  was  sometimes 
called  "the  wrath  of  Pan"  (Ilafbs  bpyi^,  see  Eueip.  "Me- 
dea,'* 1169),  bringine  madness  upon  an  individual  or  a  mul- 
titude; it  denotes  something  inesplicable,  even  if  we  refuse 
to  call  it  supernatural.  See  Polt-exus  :  De  Strateg.,  ch.  1  ; 
also  a  very  striking  passage  in  the  ^'Odyssey,"  xx.  ^46, 
which  shows,  at  all  events,  the  common  belief  m  such  sud- 
den madness  falling  upon  multitudes  of  men,  whatever  may 
D6  the  explauation  of  it : 

tJ.vr\<jrrip<Ti.  Se  IlaAAa?  'ABiqirq 
av^earov  yeXui  Sipce  naftCTrkay^ev  Be  vorffio. 

Among  the  suitors  Pallas  roused 
Wild  laughter  irrepressible,  and  made 
Their  mind  to  wander  far. 

Even  where  there  is  nothing  startling  to  the  sense,  how 
many  examples  are  there — they  can  be  cited  even  from  very 
modem  times— where  the  minds  of  assemblies,  composed 
sometimes  of  those  who  claim  to  be  most  shrewd  and  mtel- 
ligent,  seem  strangely  confounded,  and,  without  leason,  and 
against  all  apparent  motive,  they  do  the  very  thing  which 
is  the  destruction  of  all  their  schemes  Thi-y  seem  seized 
with  a  sudden  fatuity,  and  act  in  a  manner  which  is  after- 
ward" unaccountable  to  themselves.  We  may  explain  it  a-s 
we  will ;  but  so  strong  is  the  conviction  of  an  ab  extra 
power  somehow  opei-ating  in  such  cases,  that  it  has  passed 
mto  one  of  the  most  common  of  proverbs,  quos  Deus  ruft 
oerdere  frills  dementai — "those  whom  God  would  destroy, 
te  first  makes  mad."— T.  L.l 


readily  admitted  in  respect  to  words  repi-esentativ* 
of  thought  alone ;  but  it  ia  true  also  of  that  lar^^a 
class  that  seem  to  stand  directly  for  outward  sensibU 
tilings  per  se.  Here,  too,  the  word  called  the  nam# 
represents  only  remotely  the  thing  named,  but  nearh 
and  primarily,  some  thinking,  conceiving,  or  emotion, 
in  our  souls,  connected  with  the  thing,  and  giving 
rise  to  its  name.*     As  proper  names  are  last  of  all^ 

•  [The  first  thing  denoted  in  outward  lantjuage  must 
have  been  something  purely  inward ;  a  conscious  state  of 
soul,  a  thought  or  an  emotion,  which  demanded  an  outward 
sign  in  some  articulated  sound  representing  it,  not  arbitra- 
rily, nor  accidentally,  but  by  a  conscious  fitness  for  it,  such 
as  other  sounds  do  not  possess,  and  of  which  there  can  no 
more  l)e  given  an  explanation  than  of  tlie  correspondence 
between  a  thought,  or  an  emotion,  and  an  outward  look.  It 
is  as  real,  and,  at  the  same  time,  as  inexplicable,  as  the  har- 
mony wbich  is  felt  to  have  place  between  a  feeling,  or  an 
idea,  and  a  musical  modulation.  From  the  primary  Toott 
representing  these  most  interinr  states,  and  which  must  ba 
comparatively  few  in  number,  comes  the  next  order  of 
names,  namely,  those  of  qualities  and  actions  of  outward 
things  regarded  as  affecting  us.  From  these,  in  the  third 
place,  come  the  names  of  outward  things  themselves,  aa 
having  such  qualities  or  actions,  and  as  denoted  by  them. 
Later,  indeed,  though  still  very  early,  there  arise  meta- 
phorical words,  or  words  derived  from  the  second  and  third 
classes,  with  secondary  tropic^al  senses  intended  to  represent 
mental  states  as  pictured  in  some  outward  thing,  scene,  or 
act ;  but  these  do  not  belong  to  the  prime  elements  of  speech, 
which  must  begin  with  radical  sounds  supposed  to  represent 
something  inward  by  a  real  or  imagined  fitness.  That  there 
is  some  such  primary  fitness  seems  to  be  assumed  by  some 
of  the  best  philological  writers,  as  by  Kaulen  in  his  Sprach- 
verwirrung,  and  William  Von  Humboldt,  in  his  work  on  the 
Kawi  language,  although  they  are  unabie  to  explain  it. 
It  is  not  likely  that  pliilology  will  ever  penetrate  the  mys- 
tery. The  great  argument,  however,  for  the  reality  of  such 
a  correspondence  between  articulated  sound  and  thought, 
is,  that,  on  the  reverse  theory,  language  is  arbitrary 
throughout,  which  we  cannot  believe  it  to  be.  The  deni^ 
brings  more  dilficulty  than  tie  assimapiion,  however  ine' 
plicable  the  lattei'  may  be. 

On  this  deeper  psychology  of  language  we  have  a  hint, 
it  may  be  reverently  said,  in  what  is  told  us,  1  Cor.  xiv., 
concerning  the  mysterious  "  gift  of  tongiies."  It  teaches  u« 
an  important  tact,  though  revealing  nothing  of  its  naturo 
or  mode.  Although  miraculous,  it  must  be  founded  or 
something  in  the  essential  human  spiritual  constitution 
There  was  a  real  language  here.  It  is  a  profane  trifling 
with  a  most  sacred  matter  t-o  treat  it  as  a  mere  thatunaturgifi 
babble,  designed  only  to  astonish  or  confound  the  unbeliev- 
ing beholders.  It  was  the  true  outward  espreesion  of  an 
elevated  inward  state.  The  words  uttered  mu.>t  have  been 
not  only  articulate  (that  is,  formod  of  vowels  and  conso- 
nants) Kut  truly  representative.  They  were  none  of  them 
at^uvoi  (ver.  10),  or  mere  4>^oyyoC.,  sounds,  or  noises.  They 
had  a  real  Bvvant^  t^?  f/xur-TJ?  (ver.  11),  a  true  "power  of 
voice,"  and  thi^  could  be  nothing  else  than  an  inherent  fit- 
ness in  the  utterance  to  represent  the  entranced  state,  not 
generally,  merely,  but  in  its  diversities  of  ecstatic  idea  or 
emotion.  They  were  not  understood  by  the  hearers,  be- 
cause, in  their"  ordinary  state,  there  was  nothing  within 
them  corresponding  to  it.  Even  the  utterers  could  not 
translate  it  into  the  common  logical  language  of  the  vov^ 
(ver.  14),  or  understanding.  They  were  spnken  iv  Tri'fi/juoTt, 
in  the  spirit,  and  only  in  the  spirit  could  they  be  under 
stood,  like  the  words  that  Paul  heard  in  his  entranced  state, 
"whether  in  the  body,  or  out  of  the  body,  he  could  not 
tell."  Paul  certainly  does  not  mean  to  deny,  or  disparage, 
the  greatneiis  of  the  spiritual  t;ift  in  what  he  says,  ver.  19, 
hut  only  to  set  forth  the  Greater  outward  usefulness  of  tho 
prophetic  charisma.  "  1  thank  God,"  he  sars  (ver.  IS)  '*  1 
sperik  with  toncues  more  than  you  all."  He  was  often  in 
the  state  that  demanded  this  languai'e  to  express  itself  tfl 
itself.  In  respect  to  the  connection  of  this  pe^iuliar  case 
with  the  L'eneral  argument,  the  analogy  holds  thus  far, 
namely,  that  the?e  ecstatic  utterances  were  real  representa^ 
tive  words.  They  represented  an  inward  spiritual  state  of 
thought,  or  emotion,  or  both,  from  a  real  inherent  fitness  to 
do  so.  We  may,  therefore,  rationally  conclude  that  a  simi- 
lar correspondence  between  words  and  ideas  was  at  the  be- 
ginning of  all  human  speech.  Had  man  remained  spirit  lal, 
this  connection  would  have  continued  as  soraetliing  inlui« 
tively  perceived,  and  leading  ever  to  a  rijht  application  of 
articulate  sounds  to  the  things  or  acts  sicmified,  a?  it  seems 
to  have  ffuided  the  first  huniaidty  in  the  naming  of  animali 
from  some  spiritual  effect  their  appearance  produced.  Thii 
primitive  gift  or  faculty  of  intuition  became  daikene'l   by 


nt^ 


GKNESIS»  OR  VHE   FIRl/T   BOOK   OF   MOSES. 


so  these  Barnes  of  outward  objects  must  hive  come 
after  words  donoting  action  or  quality,  and  from 
which  their  own  naming,  unless  supposed  to  be  purely 
arbitrary,  could  alone  have  been  derived.  Orijrinally 
they  must  have  been  all  descriptive,  that  is,  they  Iiad 
a  meaning  beyond  their  mere  sign  significance.  lu 
proportion  as  such  primary  mcaninj^rs  have  faded  out 
in  modern  langua.t^^es,  have  words  lost  vividness  and 
emotive  power,  tliough  still  remahiingasa  convenient 
classifying  notation.  Thus  in  early  speech  the  names 
of  animals,  for  example,  were  all  descriptive.  We 
find  it  so  even  now,  as  far  as  we  can  trace  them  in 
the  siguifieance  of  their  roots.  They  invarialdy  de- 
note something  which  the  animal  does^  or  suffers,  or 
M,  or  is  supposed  to  do,  to  suffer,  or  to  be — thus 
ever  implying  some  judgment  of  the  human  mind 
respecting  it;  awd  this  corresponds  to  what  is  said 
in  the  Scripture  of  the  animals  being  brought  before 
Adam  to  see  (r"X'b  for  Adam  to  see,  judge,  decide) 
what  name  should  be  given  to  each  one.  This  name 
is  ever  taken  from  something  more  general,  and  the 
name  of  that  from  sometliing  more  general  still,  and 
''o  back  from  the  concrete  to  the  more  and  more  ab- 
fitract,  imtil  we  are  lost  in  the  mystery,  and  compelled 
to  admit  that  there  is  something  in  ourselves,  and  in 
language,  which  it  is  not  easy  to  understand.  We 
may  be  sure,  however,  that  in  all  these  primary  names 
of  animals  there  was  something  descriptive,  though 
in  many  it  may  have  been  long  lost.  In  some  cases 
it  stUl  shines  dimly  through  the  wear  of  time  and 
usage,  enabling  us  to  infer  it  universally.  Thus6/W, 
we  may  be  certain,  means  something  more  than  b'lrd^ 
and  dog  than  rfor/,  even  as  foid^  fu(jel^  vor/el^  siiW  car- 
ries with  it  some  faint  image  o^  Jlyhig^  and  ckien^ 
hund^  Kuoff,  caiiis  {cano,  canot'us,  tlZ'^p\  suggests 
the  clear,  ringing,  houndlike  sound  that  denoted  the 
animal  in  tlie  earliest  Arian  speech.*  Connected 
with  this  there  is  another  thought  that  has  impor- 
tance here.  The  first  impression  is  that  nouns,  or 
the  names  of  things,  must  be  older  in  language  than 
verbs.  Examination,  however,  shows  just  the  con- 
wary  as  a  fact,  and  then  we  see  that  it  must  be  so, 
if  names  are  not  arbitrary,  but  ever  imply  some  ac- 
tion or  r4uality  of  the  thing,  and  so  an  antecfdent 
naming  of  that  action  or  passion.  But  not  to  pur- 
sue this  farther,  it  is  enough  to  show  that  the  spring 

sin,  eensuality,  and  earthliness  tm-niner  the  mind  outward, 
and  thus  tending,  more  and  more,  to  make  words  mere  ar- 
bitrnry  signs  With  all  this,  there  is  evidence  that  in  the 
earliest  speech  of  men  there  was  more  of  vividness,  more 
of  a  conscious  livintf  connection  between  words  and  that 
which  they  signified,  than  afterwartis  existed  when  l;in- 
guapes  became  moie  copious  and  more  mixed.  In  this  way 
may  we  suppose  that  the  e^irly  roots,  ihouch  comparatively 
few  in  number,  had  more  of  a  self-interpretinf;  jiower,  anil 
that,  in  proportion  as  tliis  continued,  there  wa;-  the  tneater 
security  apainst  the  changes  Find  diver'^ities  which  a  h)wer 
Bpirilual  state  must  necessarily  bring  into  languaiic.  A 
total  loss  of  it  amontr  this  rebellious  Ilamitic  host  may  have 
led  to  a  more  rapid  confounding  of  words  and  forms,  and, 
of  con^Ofiuence,  a  greater  ruin  of  language  than  ever  ciimo 
from  any  other  event  in  human  history.    Then-  are  exani- 

"ies  enough  to  wliow  how  soon  the  best'language  becomes  a 
Jargon  in  a  community  of  very  bad  men,  such  as  ihiuveB 
fcnd  evil  ndventureta.  Here  was  a  similar  fiuso,  its  we  may 
•onceive  it,  only  on  a  vasi  ly  larger  t-cale.— T.  I*.] 

*  i'l'he  name  civen  to  an  animal  could  lU'ver.  of  course, 
be  a  lull  dnsnriplion.  It  i^  the  selection  of  some  predomi- 
nant tniit,  afiii»n,  or  habit,  as  the  dis^tinpul. 'filing  or  naming 
feature.  TU'.a  may  vai-y  among  different  pi-dple.  In  nne 
tongue  the  sumo  animal  may  be  denoted  by  lis  color,  if  it 
has  Homethintf  yieculiar,  m  another  by  bis  manner  of  move- 
ment, in  another  by  a  burrowlntr  property,  or  by  his  method 
of  seizing  his  prey.  These  difTercnt  Cdnci'ivingH  may  give 
rise  to  ditferent  names;  and  yet  if  tho  actions  ao  ropre- 
■entecJ  by  those  names  have  the  same  or  similar  verbal  roots 

hoy  may  bo  iodicative  of  a  remoter  unity.— T.  L.1 


of  language  is  in  the  thought,  the  conceiving,  th< 
affection,  as  the  source  of  names  for  things,  and  foi 
the  relations  of  things.  Confusion  here  is  eonfueioD 
throughout,  and  this  would  be  much  more  operatlvf 
in  a  multitude  thus  atfectod  than  in  an  individual 
Break  up  the  community  of  thought  and  the  com- 
munity of  language  is  broken  up,  or  begii;s  to  break 
up  along  with  it.  It  affects  not  only  the  matter  but 
the  form,  the  soul,  the  grammatical  stnicture.*  Go- 
ing still  deeper,  it  changes  the  mode  of  lexical  deri- 
vation, or  the  process  through  which  secondary  sen8e.i 
(as  they  exist  in  almost  all  abstract  words)  come  from 
the  primary — the  inward  etymologies,  as  they  may 
be  called,  which  are  of  more  importance  in  determiu- 
ing  the  affinities  of  langnages  than  the  outward  pho- 
netic etymologies  on  which  some  philologists  almost 
exclusively  insist,  and  which  are  so  easily  lost — all 
the  more  easily  and  rapidly  wlien  the  more  spiritual 
bonds  are  loosed.  So,  on  the  other  hand,  the  main 
taining  secure  against  mutation  the  higher  ideas  that 
dwell  in  a  language,  especially  its  religious  ideas,  is 
most  conservative  both  of  its  matter  and  form.  Thua 
may  we  account,  in  some  degree,  for  the  way  in 
which  the  Shemitic  endured  the  shock  that  left  all 
around  it  those  masses  of  fragments  which  philolo- 
gists call  the  Hamitic  or  Turanian.  The  great  name 
of  God  was  in  it  in  fulfilment  of  the  promise.  Those 
other  remarkable  appellations  of  Deity,  El,  Allah, 
Eloah,  Elohim,  Adonai,  EI  Sbaddai,  El  Elion,  El 
Glam,  TrauTOKpdrwpy  v\pi(nos^  anuuniSy  have  been  to  it 
like  a  rock  of  ages,  giving  security  to  its  other  re- 
ligious ideas,  whilst  these  again  have  entered  exten- 

*  [If  our  modes  of  conceiving  individual  flensiV>le  objects 
have  such  an  effect  upon  ianifuage,  much  more  important,  in 
this  respect,  are  the  more  abstract  conceptions,  such  as  those 
of  time,  relative  or  absolute.  The  conserving  power  thus 
arising  may  receive  an  illustration  from  the  scanty,  yet  most 
tenacious,  Shemitic  tenses,  as  compared  with  the  Greek. 
In  the  Hebrew,  time  is  conceived  of  as  reckoned  from  a 
moving  present,  making  all  that  comes  after  it,  future,  al- 
though it  may  be  past  to  the  absolute  present  of  the  narra- 
tor or  describer,  nnd  all  before  it,  past.  It  need  not  lie  said 
how  much  more  of  a  subjective  cliaracter  this  imjiarts  to 
tho  language,  especially  in  its  poetry.  It  has  hail,  besides, 
the  effret  of  giving  a  peculiar  form  to  the  two  tenses,  and 
of  making  thrse,  deficient  as  they  may  seem  in  number,  de- 
note all  the  varieties  of  time  that  are  expressed  in  other 
languages,  but  in  a  more  giiiphic  manner.  Whilst  dispens- 
ing with  an  absolute  present  form,  which  would  make  it 
fixed  and  rigid,  it  has  a  flowing  presence  which  may  become 
absolute  whenever  the  narration  or  description  demands  it. 
Iti  the  Inrlo-Germanic  tongues,  on  the  other  hand,  there  is 
a  fixed  present  and  a  fixed  iorm  for  it,  which  will  not  allow 
a  dejiarture  from  the  absolute  time,  except  as  sometimes 
implied  in  tho  assumption  of  a  poetical  style.  Hence  a 
much  greater  number  of  tense  forms  are  demanded,  not 
only  for  the  past,  present,  and  futui'e,  simply,  but  for  a  past 
and  future  to  the  past  and  futuie  respectively,  besides  on 
indefinite  or  aorist  form.  Thus  there  is  a  wide  machinery 
peifonning  these  offices— accurately,  indeed,  though  with 
little  more  precision  than  is  found  in  the  Shemitic — whilst 
there  is  a  loss  of  pictorial  and  dramatic  power,  'i'hcre  is  no 
tim<-,  relative  or  ahsolute,  denoted  by  the  Greek  tense  forma, 
thai  may  not,  in  some  way,  be  expressed  in  the  Arabic ; 
whilst  tlie  manner  in  which  the  latter  shifts  its  present,  aa 
we  may  say.  by  hanging  it  on  a  particle,  or  making  it  de- 
jiend  upon  its  place  before  or  after,  gives  a  greater  vivldnesi 
nf  narration.  It  is  astonishing  how  such  scantiness  of  mode 
and  tensi-  escapes  confusion  ind  ambiguity  ;  and  yet  there 
in  a  comparative  test  of  this  which  is  conclusive.  The 
Arabic  is  written  and  read  without  anything  like  capital 
letiers  or  italics,  \vithout  any  grammatical  or  logical  puno 
tuation,  of  anv  kind,  niikiiig  any  diWsion  of  paratrraphs, 
sentinees,  or  clauses.  I'Yom  the  beginning  of  a  book  to  the 
e  id,  1  here  are  none  of  these  helps  to  relieve  defieii'neies  of 
expression,  whether  the  result  of  carelessness,  or  comiiij 
from  unavoidable  looseness  in  the  language.  In  English 
this  could  not  be  done.  Without  pucb  outward  heljis,  tin 
most  fticurate  writer,  lake  ho  ever  so  much  paitia,  woubi  bf 
full  of  grammiiticAl  cotistructions  that  might  be  taken  if 
different  way«.  and  not  a  few  unsolvable  logical  am  aigui 
ties.— T,  L.i 


CHAP.    XI.    10-82. 


37. 


•iyely  into  its  proper  names,  its  common  nouns  and 
verbs,  conserving  it  against  tlie  corruption  and  de- 
generacy of  tliose  wiio  spoke  it,  and  giving  even  to 
its  Arabic  and  Syriac  branches  a  Iioly  and  religious 
aspect  beyond  anything  presemed  in  any  anciout  or 
modern  tongue.  Well  and  worthily  have  the  Jewish 
Rabbis  called  it  •i:;npn  "iVrb  ,  the  holy  tongue. 
Truly  it  is  so,  whether  we  regard  it  as  the  original 
Noachian  speech,  or  something  later  preserved  entire 
from  the  wreck  of  the  Babid  confusion.* 

How  this  extrnordinary  breaking  up  of  language 
iool^  place  we  may  not  easily  know,  though  main- 
taining its  possibility,  and  its  strong  probability,  as  a 
fact,  aside  from  the  express  Scriptural  declaration. 
There  is  no  department  of  human  inquiry  in  which 
we  so  soon  come  to  the  mysterious  and  inexplicable 
■s  in  that  of  language.  Some  have  maintained  its 
onomatopic  origin,  as  has  been  lately  done  in  a  very 
clear  and  able  treatise  by  Prof.  Whitney.  If  this, 
however,  is  confined  to  vocal  resemblances  in  the 
names  of  sounds  themselves,  it  accounts  for  oidy  an 
exceedingly  small  number  of  words ;  if  carried  far- 
ther, to  supposed  analogies  between  the  names  of 
certain  acts,  or  efforts,  and  the  effort  of  tiie  organs 
in  pronouncing  them,  it  takes  in  a  very  few  more; 
beyond  tins  it  would  be  that  idea  of  some  inherent 
fitness  in  sounds  which  has  been  already  considered 
in  the  note,  p.  377,  and  to  which  the  name  onoma- 
topic may  be  given  in  its  widest  sense  ;  though  then, 
instead  of  being  the  easiest,  it  would  be  the  least 
explicable  of  all.  So  the  philologist  may  endeavor 
to  find  the  beginning  of  speech,  especially  in  the 
names  of  animals,  in  the  imitation  of  animal  sounds; 
or  lie  may  absurdly  trace  it  to  a  conventional  nam- 
ing, overlooking  the  truth  that  for  the  initiation  of 
gucli  a  proceeding  language  itself  is  required — or  he 
mav  deduce  it  from  accident,  or,  give  him  time  enougii 
— and  a  past  eternity  is  very  long — he  may  fancy  it 
coming  out  of  inai'ticulate  or  merely  interjeotional 
sounds,  making  its  random  "natural  selecti'ins," 
until,  after  ages  of  chaos,  a  light  inexplicidjle  begins 
to  gleam,  an  inteUigence  soj/tfAoto  enters  into  the 
process,  and  thus,  ai  last,  language  comes  into  form, 
as  a  vehicle  of  rational,  that  is,  of  logical  f  thought. 
But  for  human  minds,  A070S,  speech,  and  logos,  re^uion, 

*  [Th:s  16  on  the  supposition  tliat  the  Shemitic  (for  any 
diiference  here  between  the  earliest  Hebrew,  Arabic,  and 
Syriac,  is  of  little  consequence)  was  the  primitive  Nt  achian 
apeech  that  came  out  of  tlie  ark.  The  best  argument  for  it 
is  that  there  is  no  good  argument  to  the  contrary.  If  no 
other  has  any  better  claim  on  inward  phiIologi>-al  grounds, 
the  Bible  history  greatly  favors  the  idea.,  to  say  the  lest, 
that  tliis  langu<age  of  the  ark  continued  the  purest  in  the 
iiiie  of  Shem.  Kaulen,  however,  in  his  Sprarhverwirrung 
nt  Battel,  presents  a  philological  arijument  that  certainly 
seems  to  have  weight,  though,  in  itself,  it  may  not  be  deemed 
conclusive.  He  insists  upon  the  fact  that  "throughout  this 
famil} ,  the  most  important  modifications  of  the  verbal  idea 
are  m  ide  by  vowel  changes  in  the  root  itself,  and  not  merely 
by  additions  mote  or  less  loosely  made  to  a  fised  root,  grow- 
ing ouly  by  agglutination.  Thus  from  one  root,  k~t-l  (as 
written  without  vowels),  we  have  katat,  katel,  hold,  katol, 
katui,  kiltel,  katteU  kultaU  ktal,  ktnl,  ktol,  etc.,  all  presenting 
iistinct  tbough  varying  ideas.  The  modification  of  the  idea 
13  in  the  root,  not  attached  to  it,  as  in  the  Indo-Germanic 
languages,  by  a  modal  or  tense  letter  or  syllable,  taken 
froni  something  without.  The  author  connects  this  with  a 
view  he  maintains,  that  the  vowels,  as  distinct  from  the 
•vmsonants,  represent  the  more  spiritual  element  in  lan- 

il  age.  For  the  argtiment  in  its  detail  the  reader  is  refeiTed 
)  the  very  able  work  above  n.amed,  p.  7-3. — T.  L  ] 
t  iSie  the  distinction  that  Plato  makes  in  the  Dialogue 
if  Legibits,  p.  8'J5.  D,  between  the  thing,  its  spiritual  word 
or  Koyoi  (which  is,  in  fact,  the  reason  of  the  thing,  or  that 
which  makes  it  what  it  is  for  the  mind,  its  constitutii  ig  idea), 
•'id  th«'  ovQ^^.o^  the  vocal  name  representative  of  the  spiril- 
•  U  word  itself.— T.  L.] 


are  one ;  and  the  seiious  thinker,  .vho  cannot  sepa 
rate  them,  takes  but  a  few  steps  in  this  mysterioul 
search  before  he  is  forced,  either  to  acknowledgs 
something  superhuman,  or  to  admit  that  in  the  birth 
and  growth  of  language,  the  instrutnent  of  all  rea- 
soning, there  must  be  st)me  strange  generic  intelli- 
gence, if  such  a  thing  can  be  conceived,  that  W6 
utterly  fail  to  discover  ia  the  individual  logic.  In 
other  words,  men  as  a  race,  or  race.-*,  do  what  tha 
individual  singly  never  does,  something  of  which  hs 
is  wholly  unconscious,  and  which  he  cannot  under- 
stand. The  thought  of  divine  intervention  is  thfc 
less  strange;  it  presents  the  less  difficulty,  and  is 
therefore,  the  more  rational.  We  are  not  to  be  un- 
necessarily introducing  a  divine  agency  into  the 
world's  drama,  but  here,  surely,  it  is  a  nodus  vindict 
digitus,  a  knot  which  a  divine  ititelligence  can  alont 
unbind.  There  is  not  in  all  nature  anything  like 
that  spiritual  mystery  which  meets  us  on  the  very 
threshold  of  an  inquiry  into  the  origin  and  develop- 
ment of  human  speech. 

Leaving  these  more  abstruse  regions,  and  de- 
scending again  to  the  clearer  field  of  inductive  obser- 
vation, there  still  meet  us  those  geographical  difficul- 
ties to  which  some  attention  has  already  been  given 
as  inexplicable  on  any  theory  of  gradual  or  nutuaJ 
development.  Allusion  was  before  made  to  the 
appearances  presented  by  those  broken  allopbylio 
tongues  to  which  has  been  given  the  common  name 
Turanian — showing  themselves  among  the  other 
families,  sometimes  in  contiguous  beds,  and  then 
again  as  lying  far  away  and  far  apart  in  space,  even 
as  they  indicate  a  remote  location  in  time.  In  such 
cases  everything  indicates  the  sudden  projection  of 
an  early  people,  and  of  an  early  speech,  entire.  Suc- 
ceeding waves  of  migration  have  pressed  upon  their 
shores,  but  changed  no  feature  of  their  language. 
That  seems  to  have  had  its  form  fixed  in  the  begin- 
ning, and  to  defy  mutation.  Its  isolated  state, 
though  surrounded  by  hostile  elements,  lias  only  ren- 
dered it  more  unyielding  in  this  respect.  It  will 
perish  rather  than  change  into  anything  else.  There 
may  be  pointed  out  another  geographical  anomaly 
on  a  larger  scale,  and  only  explicable,  too,  on  tha 
ground  of  some  early  intervention  to  change  the 
course  of  what  might  otherwise  have  been  the  ordi- 
nary historical  development.  A  little  less  than  a 
century  ago,  the  learned  began  to  perceive  a  striking 
resemblance  between  the  Greek  and  the  ancient  lan- 
guage of  India  ;  a  resemblance  both  in  matter  antj 
form.  They  are  both  of  the  Arian  or  Indo-Ger- 
manic family,  and  yet  we  have  no  right  to  say  that 
one  has  been  derived  from  the  other.  From  a  period 
transcending  all  history  they  have  been  widely  part- 
ed, territorially,  from  each  other.  They  stood  in  the 
days  of  Alexander  as  distinctly  separate  as  at  any 
time  before  or  after.  In  all  the  antecedent  period 
there  is  no  record  or  tradition  of  any  co'.oniz:ng  on 
either  side,  of  any  military  expedition  of  any  com- 
mercial or  literary  intercourse,  that  could  have  pro 
duced  any  assimilating  effect.  All  tliis  time,  and 
for  long  after,  there  lay  directly  between  them  a 
territory  and  a  people,  or  peoples,  having  nothing, 
socially  or  politically,  in  common  with  either,  and 
speaking  a  language,  of  all  others,  the  most  directly 
foreign  to  both,  or  to  any  common  language  of  which 
they  both  could  be  considered  as  branches.  From 
Southern  Arabia  to  Northern  Syria,  or  the  head 
waters  of  the  Euphrates  nearly,  there  was  the  con- 
tinuous strip  of  the  Shemitic,  imbroken  and  unaf 
fected  during  all  that  time.     This,  as  has  before  heel 


J80 


GENESIS,  OR  THE  FIRST  BOOK   OF   MOSE& 


remarked,  was.  and  is,  the  most  tenacious  and  en- 
during of  all  linguistic  families.  It  is  still  a  wide 
living  spsech.  although  Greek  and  San.-^crit  have 
both  died,  and  been  embalmed  in  their  common  and 
sacred  literature,  and  although  this  parting  language, 
until  comparatively  modern  times,  had  no  literature 
except  the  scanty  and  most  secluded  Biblical  writ- 
ings. A  branch  of  the  Shemitic,  if  we  may  not 
rather  call  it  the  Shemitic  itself,  continuous  and  un- 
changed, is  still  living,  strong  and  copious.  Not- 
withstanding the  addition  of  many  new  words,  and 
many  new  .senses  that  have  attached  tliemselves  to 
the  old,  the  Bedouin  still  talks  in  a  manner  that 
would  have  been  recognized  as  familiar  in  the  days 
of  Abraham.  Could  we  suppose  the  patriarch  now 
listening  to  it,  he  would  hear  some  strange  words 
mingled  with  the  great  body  of  its  earliest  roots,  and 
some  few  later  forms,  but  in  its  pronouns,  its  prepo- 
sitions, its  tenses,  its  conjugations,  its  logical  and 
rhetorical  particles,  in  the  nerves  and  sinews  as  well 
as  in  the  bones  of  the  language,  it  would  strike  him 
as  substantially  the  same  kind  of  talk  that  had 
passed  between  him  and  his  sons  Isaac  and  Ishmael.* 
This  most  enduring  ancient  speech  has  suffered  no- 
thing that  could  be  called  development  from  any- 
thing on  either  side  of  it ;  and  there  has  been  no 
development  across  it  from  one  parted  shore  to  the 
other. '  Such  theories  as  that  of  Bunsen,  by  which 
he  gets  Ehamism  out  of  Sinism,  and  Semism  out  of 
Khamism,  and  so  on,  would  never  explain  this.  The 
difficulty  clears  up  somewhat  if  we  bring  in  the  ex- 
traordinary, and  suppose  some  early  supernatural 
cleaving  and  transformation,  leaving  one  primitive 
type  standing  in  its  place,  another,  greatly  changed, 
to  b«  carried  east  imd  west  by  one  people  suddenly 
parted,  and  meeting  again  historically  after  ages  of 
separation,  whilst  another  type,  broken  into   frag- 


*  [This  would  especially  be  the  case  in  respect  to  sub- 
jects fulling  into  the  Scriptural  or  Kor.inic  style.  In  Reck- 
endorf's  Hebrew  translation  of  the  Koran  (Leip.,  If'S?), 
there  are,  aometime-s,  whole  verses  in  which  the  Arabic  and 
Hebrew  are  almost  wholly  identical,  both  in  the  roots  and 
In  the  forms.— T.I..1 


ments,  is  dispersed  far  and  wide  to  remctc  portioni 
of  the  earth.  This  may  be  called  cutting  or  break- 
ing the  knot,  rather  tlian  untying,  but  even  if  tb« 
Bible  h;id  been  silent,  it  is  better  than  any  hypothe- 
sis called  natural,  yet  found  to  be  wholly  inadequat« 
to  explain  the  extraordinary  phenomena  to  which  it 
is  applied.  It  is  true,  give  a  theorist  time  enough, 
and  hypothetical  conditions  enough,  and  he  maj 
seem  to  develop  almost  anything  out  of  anything 
else.  Grant  him  enough  of  ''  natural  selections,' 
and  he  may  show  us  how  to  njaUe  worlds  and  lan- 
guages by  producing,  at  last,  seeiijing  congruities, 
falUng  into  place  after  infinite  incongruities.  But 
then,  such  a  method  of  proceeding,  su])posed  to  be 
inherent  in  the  nature  of  things,  cannot  stop  (if  it 
goes  right  on  without  cycles)  until  it  has  abohshed 
all  things  seemingly  incongruous  or  extraordinary, 
and  introduced  a  perfect  level  of  congruity  every- 
where, in  the  physical,  social,  and  philological 
world.  Only  take  time  enough,  or  rather  suppose, 
as  some  do,  a  past  eternity  of  .such  working,  and  the 
only  conceivable  result  is  a  perfect  sameness ;  all 
disorders  must  long  since  have  been  gone,  all  species 
must  have  become  one,  and  that  the  highest  or  the 
lowest,  all  languages  must  have  become  one,  and  that 
the  best  or  the  poorest — something  rising  in  its 
linguistic  architecture  far  above  the  Greek  and  San- 
scrit, or  sinking  in  its  looseness  below  anything  called 
Turanian  or  Sinitic.  The  extraordinary,  now  and 
then,  would  be  not  only  the  easier  conception,  but 
an  actual  relief  from  the  weariness  of  such  a  physi- 
cal monotony. 

But  we  have  a  more  sure  word  of  testimony. 
The  great  Bible-fact  for  the  believer  is,  that,  in  order 
to  prevent  a  very  evil  development  of  humanity,  at 
a  very  early  day,  God  interfered  with  men  and  con- 
founded tlieir  language.  There  is  nothing  irrational 
in  this  if  we  beheve  in  a  God  at  all.  The  manner 
of  doing  it  is  not  told  us.  What  is  said  in  Gen.  xi. 
may  not  wholly  explain  the  linguistic  phenomena  so 
early  presented,  and  even  now  so  remarkable ;  but 
it  may  be  safely  affirmed  that  far  greater  difficulties 
oppose  themselves  to  any  other  stlution  that  has 
been,  or  may  yet  be  offered. — T.  L.] 


CHAP.   Xn.   1-20.  38( 


SECOND    PERIOD. 

The  Genesis  of  the  patriarchal  faith  in  the  promise  and  of  the  covenant  religion ; 
of  the  antagonistic  relation,  between  the  faith  in  the  promise  and  heathenism* 
of  the  harmonious  oppositions  between  the  patriarchs  and  the  human  civiliza- 
tion of  the  heathen  world.  Patriarchal  religion  and  patriarchal  custom8.T— 
Ch.  XII.  I. -XXXVI.  43. 


A, 

ABRAHAM,   THE   FRIEND    OF    GOD,   AND    HIS  ACTS  OF  FAITH.    Ch.  XH.  l.-XXT.  10. 

FIRST    SECTION. 

Th4  call  of  Abram.     The  emigration  to  CoTiaan.     The  first  promise  of  Ood.     His  companionship  vitk 

Lot.     The  first  manifestation  of  Ood  in  Canaan,  and  the  first  homeless  alienage  in 

the  land  of  promise.     Abram  in  Egypt  and  Pharaoh 


Chapter  Xn.  1-20. 

1  Now  the  Lord  had  said  [rather,  said]  to  Abram,  Get  thee  [for  thyself,  ?;b  ]  out  of  thy 
country,  and  from  thy  kindred,  and  from   thy  father's  house,  unto  a  land  that  I  will 

2  show  tliee  [through  a  revelation].     And  I  will  make  of  thee  a  great  nation,  and  I  will  bles3 

3  tliee,  and  make  thy  name  great;  and  thou  shalt  be  a  blessing:  And  I  will  bless  them 
that  bless  thee,  and  curse  him  that  curseth  thee :   and  in  thee  shall  all  families  of  the 

4  earth    be    blessed  [not  bless  themselves,  which  is  expressed  by  the  nse  of  the  Hithpael,  ch.  xxii.  18].       So 

Abram  departed  [went  forth]  as  the  Lord  had  spoken  unto  him,  and  Lot  went  with  him  : 

5  and  Abram  was  seventy  and  five  years  old  when  he  departed  out  of  Haran.  And 
Abram  took  Sarai  his  wife,  and  Lot  his  brother's  son,  and  all  their  substance  [gains] 
that  they  had  gathered,  and  the  souls  [all  the  living]  that  they  had  gotten  in  Haran ;  and 
they  went  forth  to  go  into  the  land  of  Canaan,  and  into  the  land  of  Canaan  they  came. 

6  And  Abram  passed  tlirough  the  land  unto  the  place  of  Sichem  [shoulder,  ridge  oi 
watershed]  unto  the  plain  [grove]  of  Moreh  [teacher,  owner].     And  [Although]  the  Canaanite 

7  was  then  [already]  in  the  land.  And  the  Lord  appeared  unto  Abram  and  said.  Unto 
thy    seed  will   I  give  this  land ;    and  there  builded  he  an  altar  unto  the  Lord  who 

8  appeared  unto  him.  And  he  removed  from  thence  unto  a  mountain  on  the  east  of 
Bethel  [house  of  God]  and  pitched  his  tent,  having  Bethel  [nowBeitin]  on  the  west  [seawards], 
and  Hai  [heaps]  on  the  east ;  and  there  he  builded  an  altar  unto  the  Lord,  and  called 

9  upon  the  name  of  the  Lord.     And  Abram  journeyed,  going  on  still  [gradually  further  and 

10  further]  toward  the    south.     And  there  was  a  famine  in   the  land:  and  Abram  went 

11  down  into  Egypt  to  sojourn  there;  for  the  famine  was  grievous  in  the  land.  And  it 
came  to  pass,  when  he  was  come  near  to  enter  into  Egypt,  that  he  said  unto  Sarai  hia 
wife,  Behold  now  I  know  that  thou  art  a  fair  woman  to  look  upon  [or  of  fair  appearance] : 

12  Therefore  it  shall  come  to  pass,  when  the  Egyptians  shall  see  thee,  that  they  shall  say, 
.3  This  is  his  wife:  and  they  will  kill  me,  but  they  will  save  thee  alive.     Say,  I  pray 

thee,  thou  art  my  sister,  that  it  may  be  well  with  me  for  thy  sake  ;  and  my  soul  shal' 
live  because  of  thee. 


ilS2 


GENESIS,  OR   THE   FIRST   BOOK   OF  MOSES. 


14  And  it  came  to  pass,  that  when  Abram  was   come  into   Egypt,  the   Egyptians 

15  belield  llie  woman  that  she  was  very  fair.      The  princes  also  of  Pharaoh  saw  her,  and 
commended  her  before  Pharaoh  [Furst,  510  ]  :  and  the  woman  was  taken  into  Pharaoh's 

16  house.      And  he  entreated  Abram  well  for  her  sake:   and  he  had  sheep  [small cattle]  and 
osen,   and  he-asses,   and  men-servants,  and    maid-servants,  and    she-asses  and  camels. 

17  And    the    Lord    plagued    Pharaoh    and    his    house    because    of  Sarai,   Abram's  wife 

18  And  Pharaoh  called   Abram   and   said,  What  is  this  that  thou  hast  done  unto  mel 

19  Why  didst  thou  not  fell  me  that  she  was  thy  wife?     Why  saidst  thou,  She  is  mv  sisterl 
so  I  might  have  taken  her  to  me  to  wife;  now,  therefore,  behold  thy  wife,  take  hei 

20  and  go  thy  way.     And  Pharaoh  commanded  his  men  concerning  him :   and  they  sent 
him  away,  and  his  wife,  and  all  that  he  had. 


GENEEAL  PRELIMINARY  QUESTIONS. 

1.  The  age  and  state  of  the  world  at  tlie  patriarch- 
al period.  A  multitude  of  nations  who  were  to  share 
in  the  salvation,  through  the  faith  of  Abram,  were 
not  vet  born  into  the  world,  especially  the  Roman 
and  English  peo|ile.  The  Germanic  tribes  lay  still 
in  the  bosom  of  the  Scythian  nomadic  life.  A  thou- 
sand years  must  roll  away  before  the  development  of 
the  Greek  life,  and  a  much  longer  period  before  the 
hisiorical  a|ipearance  of  Rom&  The  foundation  of 
the  patriarchal  fanjily,  out  of  whose  fuller  develop- 
ment into  the  twelve  tribes  the  Jewish  people  sprang, 
begins  with  Abram.  Patriarchalism  appears  still  as 
the  fundamental  form  under  which  the  pcfpular  Ufe 
exists  and  works.  But  out  of  this  constitution  a 
multitude  of  small  kingdoms  have  grown  up  in 
Canaan  and  Syria.  The  first  feeble  attempt  at 
founding  a  grand  world-monarchy  was  made  by 
Kirarod  at  Babel  and  Nineveh.  In  Egypt  the  king- 
dom of  the  Phaiaohs  already  existed.  The  forma- 
tion of  national  divisions  began  with  the  migrations 
of  the  people,  and  to  these  we  may  probably  trace 
the  rise  of  castes.  The  mechanical  resemblance  of 
the  kingdom  of  lieaveu  in  the  dynasty  Hia  in  China 
appears  to  have  been  complete  in  its  outline  and 
characteristic  features,  before  the  definite  foundation 
of  the  organic  and  living  kingdom  of  heaven  was 
begun  in  Abram. 

2.  The  Biblework  will  treat  more  fully  of  the 
land  of  Canaan  in  the  division,  "  Book  of  Joshua." 
We  refer  in  passing  to  the  Bible-dictionaries,  the 
geographies,  and  journals  of  travellers.  See  also 
Zabn  :  "The  Kingdom  of  God,"  i.  p.  105.  In  this 
section  we  notice  especially  Sichem,  Bethel,  Ai,  and 
the  central  part  of  Palestine ;  the  Souths  especially 
the  vifiiiiiy  of  Hebron.  Sichem  (now  Nablous) 
lying  between  Gerizim  and  Ehal,  about  eighteen 
hours  from  Jerusalem  and  sixteen  from  Nazareih, 
marks  the  northern  principal  residence  of  the  patri- 
archs. Hebron  (also  Kirjuth-Arba,  from  the  giant 
Arlia,  now  El  Kalil,  i.  e.,  friend,  beloved,  in  honor 
of  Abram),  soutlierly  about  eight  hours  from  Jeru- 
Baleiii,  a  very  old  city,  the  city  of  Abram  and  David, 
lying  in  a  blooming  and  beautiful  region,  was  their 
p^ncipal  dwelling-place  in  the  south.  Their  cen- 
tral residence  is  the  region  of  Bethel  (the  name  is 
beii  anticipated — originally  Luz,  eh.  xxviii.  111,  now 
the  ruins  of  Beitin),  and  Ai  (the  old  Cunaanitish 
royal  city,  .losh.  vii.  2,  two  hours  easterly  from 
Beitui,  Tiorlherly  from  Jerusalem,  now  Medineh),  an 
elevated  rich  pasture-ground. 

3.  The  noniaihc  life  forms  the  natural  basis  of 
iie  patriarchal  society.  The  (ireek  term  nomad 
.Vonos  from  vonds    pas'ure  cround)  desiitnates  the 


herdsman  in  a  specific  sense,  as  one  who  roams  with 
his  herds  over  uncultivated  tracts,  which  as  commons 
are  in  one  aspect  wastes,  in  another  pasture-grounds. 
The  nomads  are  thus  pastoral  tribes  and  nations 
which  have  no  fixed  dwelling-place.  According  to 
the  Conversations-lexicon,  "  they  stand  higher  in  the 
scale  of  human  society  than  the  tribes  who  live  by 
hunting  and  fishing,  and  lower  than  those  who  follow 
agriculture  and  trade,  and  belong  essentially  to  the 
grade  of  baibarians."  But  as  an  original  form  of 
human  life,  and  indeed  as  the  form  of  the  most 
quiet  and  retired  life,  the  nomadic  state  is  the  basis 
upon  wliich  both  the  highest  human  culture  and  the 
most  extreme  savage  wildness  rest.  Original  thought- 
ful minds  grew  up  to  be  tlie  spiritual  princes  of  hu- 
manity in  the  quietude  of  the  nomadic  life ;  mere 
common  natures  grew  wild  and  savage  under  the 
same  influences.  The  nomadic  state  still  covers 
large  portions  of  the  race.  "  In  Europe  we  find 
only  weak  nomadic  tribes  on  the  great  steppes  skirt- 
ing the  Black  sea,  and  in  the  high  uncultivated 
northern  latitudes,  there  Tartar  and  Turkisli,  here 
Finnish  tribes.  Asia  and  Africa  are  the  congenial 
homes  of  the  nomadic  life.  Nearly  all  tlie  Finnish, 
Mongolian,  and  Turkish  tribes,  and  the  mixed  tribes 
which  have  sprung  from  them,  in  the  steppes  and 
wastes  in  the  northern,  central,  and  border  Asia  are 
nomads;  so  also  the  Kurds  and  Bedouin  Arabs  of 
border  Asia  and  North  Africa,  and  nearly  all  the 
tribes  of  Southern  Africa,  Caffres,  Belschuanas, 
Koranas,  and  the  Hottentots.  In  South  America  the 
Gauchos,  and  in  many  respects  some  Indian  tribes, 
are  to  be  regarded  as  nomads."  For  the  nomadic 
tribes  of  the  East  see  Schroder,  p.  27-3,  Koiilrau.sch, 
a  description  of  the  Caravan  March,  p.  282.  For 
the  shepherd,  herdsman,  wilderness,  tents,  see  the 
articles  in  Winer  [Kitto,  Smith,  Bible  dictionaries. 
—A.  G.] 

4.  21ie  Period  of  the  Patriarchal  ReUriion,  and 
Form  of  Be/iflion.  "  In  the  New  Testament  the 
term  Trarpidpxv^  is  applied  to  Abraham,  lleb.  vii.  4, 
to  the  twelve  sons  of  Jacoh,  Acts  vii.  S  f ,  and  to  David, 
Acts  ii.  29.  Generally  it  designates  the  sacred  an- 
cestors of  the  early  periods  lA'  the  Israelites  (Tob. 
vi.  21,  Vulgate)  whom  Paul,  Kom.  ix.  5,  xi.  28,  calls 
oi  naTfpf!.  Hence  it  has  becotiie  customary  even  in 
historical  language  to  call  all  the  fat  hers  of  the  early 
human  races,  and  especially  of  the  l.-racUti.sh  people 
(including  the  twelve  sons  of  Jacob),  who  are  refer- 
red to  and  distinguished  in  biblical  history.  Patriarchs 
(German  Jirzvalcr).  Its  history,  I'lom  the  old  theo- 
logical point  of  view,  is  given  by  J.  II.  Heidkocer. 
ezercitat.  Hc/crt.  dr  htsloria  uicrti  patriorrhur.  (.\m- 
Bterdam,  1CC7-8,  Ziirich,  172H),  and  is,  ijcrhaps,  more 
critically  treated  by  J.  Jak.  Ukus;  "History  of  th« 


CHAP.    XII.    1-20. 


383 


Patriarchs"  (Ziirich,   \116).    Winer.     Tlie  patriaich 
is  the  heginniT  or  founder  of  a  race  or  family  (the 
word  is  formed  from  fipx"  *^*^  Trarpid),    The  Hebrew 
de.^^ignation  n:y.  t'Xi ,  whicli  the  Scptuagint  trans- 
lates  S()x<»'Tf!  Tai;/  narpLUf   (1    Chiou.  ix.  9  ;  xxiv. 
31),  but  in   1   Chron.  xxvii.  22,  wliere   the   Hebrew 
term  is  ^Xnia^  ■'B:\13  i"iilJ ,  and  2  Chron.  xix.  8,  6 
waTptdpxvf,  does  not  refer  to  our  patriarchs  (which 
Bretschneiiler  labors  in  his  lexicon  to  authorize),  but 
to  the  heads  of  individual  branches  of  the  triljes  of 
Israel.     Even    in    the    Xew  Testament,  as   is  clear 
from  Acts  ii.  29,  the  word  has  a  more  comprehensive 
meaning.      In    Herzog's   Real-Encyclopedia,    article 
Patriarchs,  there   is   a  threefold  distinction  drawn 
between   the   biblical    and   theological,   the   Jewish 
usage  as  to  the  synagogue  officers,  and  the  churchly 
and  official  idea  of  the  word.     The  Jews,  e.  g.,  even 
after  the  destruction  of  Jen?salem,  call  the  presidents 
of  the  two  schools  at  Tiberias  and  Babylon,  patriarchs, 
In  the  Christian  Church  all  bishops  were  originally 
termed   patriarchs,    but    the   council   of  ChalcfdoQ 
limited   the   name  to  those  renowned  bishops  who 
tiad    raised    tliemselves    above  bishops,  and  metro- 
politans.      Here    we    are    dealing    only    with    the 
biblical  and  tlieological  meaning  of  the  tei-m.  In  this 
relation  we  must  distinguish  the  genernl,  the  narrow- 
er,  and  the  most  restricted  idea  of  the  word.     In  the 
general  and  widest  sense,  all  the  theocratic  ancestors 
are  included  in  the  term,  since  the  patriarchal  faith, 
as  the  faith   of  salvation,  forms  the   liighest  unity 
running  through  the  Old  and  New  Testaments.     In 
the  wider,  earlier  usual  acceptation,  the  patriarchal 
period  is  viewed  as  including  the  pious  ancestors  of 
biblical  history,  from  Adam  to  the  twelve  sons  of 
Jacob,  or  to  the  Mosaic  era.     See  Winer,  the  article 
in  question,  the  work  of  Heidegger  above  referred  to, 
and  Hase's  Hutterus  redhmus  (Relhiio  pntriarchalis 
antediluviana  et  postdituvlana).     Still,  Hess,  in  his 
history  of  the  patriarchs,   has  correctly   placed  the 
patriarchs  before  Abrani  in  an  introductory  history, 
and   begins   the   history   itself  with    Abram.      The 
earlier  division  of  the  Old  Testament  revelation  into 
patriarchal,  Mosaic,  and  prophetic  religion  (i.  e.,  form 
of  religion)  is  not  now  at  all  satisfactory.     This  divi- 
sion must  be  completed  in  one  direction  through  the 
period  of  the  national  IsraeUtish  piety  or  religious- 
ness  (from   Ualachi   to   Christ),   and   in  the    other 
through  the  period  of  the  symbolic  original  mono- 
theism from  Adam  to  Abram,  which  may  be  again 
divided  into  the  two  halves  of  the  antediluvian  and 
postdiluvian  primitive  history.     The  S3mbolic  mono- 
theism is  distinguished  from  the  patriarchal  period 
both  as  to  form  and  essence.     As  to  the  form  of  the 
revelation,  the  symbol  has  there  the  first  place,  the 
explanatory  word  the  second  (paradise  and  the  para- 
disiuc  word,   the   rainbow   and   the   covenant   with 
Noah) ;  but  in  the  history  of  the  patriarclis  the  word 
of  revelation  holds  the  tiist  rank,  and  the  signs  of  the 
theophany  enter  in  a  second  line,  as  its  confirmation. 
Thus    also    the    patriarchal    religion    stands    in    a 
relation    of   opposition    and    coherence    ivith     the 
Mosaic  system.     "  The  Mosaic  system  is  a  remnuld- 
iny   of  the   patriarchal   religion    so   far    as    Israel, 
grown  into  a  people  in  Egypt,  may  require  a  prepa- 
ratory, and  thus  a  legal  and  symbohc  iustrucliim  as 
to  the  nature  of  the  faith  of  Abram  and  to  receive 
that  faith ;  it  is  a  lower  form  of  that  religion  so  far 
as  the  refigious  fife,  which  already  in  the  patriarchs 
began  to  be  viewed  as  an  inward  life,  is  here  set  be- 
fore the  people,  who  are  strangers  to  it,  as  an  exter- 


nal law  ;  but  is  also  a  higher  form  of  that  religion  3» 
far  as  the  ideas  of  the  religion  of  promise  are  unfold- 
ed in  the  law,  and  in  this  explicit  form  arc  introduc- 
ed into  the  life  of  the  people.  The  law,  how  ever, 
is  not  the  fundamental  type  of  the  O.d  Testament, 
but  the  faitli  of  Abram.  In  the  patriarchal  religion 
the  word  of  God  is  prominent,  the  symbol  is  subor- 
dinate ;  the  Mosaic  system,  as  also  the  primitive  re- 
ligion, brings  the  symljol  into  proraiuencc  (although 
the  symbol  as  an  institution).  In  .\bram  the  di- 
vuie  promise  occupies  the  foreground,  the  divine 
command  rests  upon  it ;  in  the  legal  period,  as  to  the 
outward  appearance  the  relation  is  just  the  reverse. 
Evidently  the  patriarchal  religion,  as  also  the  pro- 
phetic period  succeeding  to  the  Mosaic  system,  re- 
garded in  a  narrower  sense,  bears  a  marked  resem- 
blance to  Protestantism,  while  the  Mosaic  system  ap- 
pears as  the  primitive  type  of  the  Mediaeval  Catholio 
Church."  (See  Herzog's  Encyclopedia,  article  Pa- 
triarchs.) 

As  to  its  nature,  the  faith  of  Abram  is  distin- 
guished from  the  faith  of  the  pious  ancestors  in  this, 
that  he  obtains  and  holds  the  promise  of  salvation, 
not  only  for  himself,  but  for  his  family ;  and  from 
the  Mosaic  system,  by  the  fact  that  ii  expressly  holds 
the  promised  blessing,  in  the  seed  of  Abram,  as  a 
blessing  for  all  people.  In  reference  to  the  first, 
there  were  earlier  lines  of  the  promise:  the  line  of 
Seth  in  contrast  to  that  of  Cain,  the  Unc  of  Shem 
in  opposition  to  those  of  Japheth  and  Ham.  But 
the  line  of  Seth,  through  its  corruption,  is  gradually 
lost  in  the  line  of  Cam,  and  the  fine  of  Shem  forms 
no  well-defined  opposition  to  the  one  all-prevailing 
heathenism.  It  is  gradually  infected  with  the  taint 
of  heathenism,  while  on  the  other  hand  pious  be- 
lieving lives  ajipear  in  the  descendants  of  Japheth 
and  Ham.  Melchisedec,  with  his  eminent  piety,  be- 
longs to  the  Canaanitish  people,  and  thus  to  the 
family  of  Ham.  During  the  whole  period  of  the 
symbolic  primitive  religion,  the  theocratic  and  hea- 
then elements  are  mingled  together.  The  dark 
aspect  of  this  religion  is  a  mythological,  ever-grow- 
ing heathenism  ;  its  light  side  the  symbolical,  ever- 
waning,  primeval  monotheism.  Heathenism  gathers 
gradually,  as  a  general  twilight,  through  which  gUm- 
mer  the  men  of  God,  as  individual  stars.  Thus  Mel- 
chisedec stands  in  the  surrounding  heathenism.  In 
a  reUgious  point  of  view  he  is  dwdTtap,  duVfrw^,  a76- 
viaXo-yr]ros.  And  he  is  so  far  greater  than  Abram, 
as  he  stands  as  the  last  shining  representative  in  the 
Old  Testament  of  the  primitive  religion  looking 
backwards  to  the  lost  paradise  (which,  however,  did 
not  entirely  cease  in  the  whole  Old  Testament  pe- 
riod, and  is  not  absolutely  extinguished  even  in  later 
periods  of  the  world) ;  whQe  Abram  stands  as  the 
first  represent;itive  of  the  decided  religion  of  the 
future,  who,  as  such,  has  already  the  promise,  that 
in  his  seed  all  the  famiUes  of  the  earth  should  be 
blessed,  who  is  neither  ayiv^a\uyr\Tos  nor  aTrarajp, 
since  the  beginning  of  his  calling  appears  already  in 
his  father,  Terah.  But  the  old  religion  develops 
itself  more  definitely  into  the  religion  of  the  future 
at  every  step,  when  the  corruption  for  the  time  has 
reached  such  a  degree,  that  faith,  looking  out  beyond 
the  jiresent  and  the  judgment  resting  upon  it,  irwat 
fix  in  its  eye  a  new  beginning  of  salvation.  Thus  it 
was  in  Noah,  thus  also  later  in  the  .Messianic  proph- 
ets. But  while  Noah  out  of  the  flood  o.''  waters 
saved  a  new  race  of  men,  Abram  has,  thro'igh  the 
overflowing  flood  of  heathenism,  to  found  a  new 
particular  people  of  faith,  who  should  be  a  blessing 


3S4 


GENESIS,  OR   THE  FIRST  BOOK   OF  MOSES. 


for  all.  The  blessing  is  already  a  Tery  advanced 
idea  of  the  salvation.  For  Eve  the  salvation  as- 
eumes  the  idea  of  v'wtory^  for  Lamech,  reaty  for 
Noah,  tne  preservation  of  the  divine  name  and  the 
human  race ;  for  Abram,  it  forms  the  opposition 
to  the  curse.  For  as  the  curse  is  the  endless,  mys- 
terious, progressive  destruction  of  life,  so  the  bless- 
ing is  the  endless,  mysterious,  progressive  enriching 
and  conservation  of  lif'.  As  the  condition,  indeed, 
Abram  must  go  out  from  the  lieathen  world.  It  is 
only  as  in  opposition  to  it,  that  he  can  introduce 
the  blessing  which  is  promised  in  his  seed.  The 
pious  forefathers  had  indeed  already  taken  the  first 
step  of  faiih  (Heb.  xi.).  They  have,  by  faith  in  the 
creation  of  the  world,  uttered  the  denial  of  the  in- 
dependence of  matter,  the  fundamental  dogma  of 
heathenism  (Heb.  xi.  3).  Abel  has  talien  the  second 
step  of  faith ;  he  has  introduced  the  sacrifice  of  faith 
into  the  world,  and  on  account  of  it  sacrificed  his 
own  life.  Enoch  has  taken  the  third ;  he  sealed  the 
faitli  in  the  new  life  and  rewards  beyond  the  present. 
Noah  carried  faith  on  to  the  salvation  of  God  in  the 
divine  judgments.  Abram,  through  the  rer|uired  re- 
nunciation of  the  world,  introduced  the  Israelitish 
faith  of  the  future,  the  hope  for  the  eternal  inherit- 
ance of  God,  and  its  introduction  through  the  inher- 
itance of  his  blessing.  It  was  the  legitimate  result 
of  his  renunciation  of  the  world  that  he  sealed  it 
through  the  sacrifice  of  Isaac.  The  succeeding 
patriarchs  have  developed  this  faith  more  fully,  each 
in  his  own  way,  Isaac  learned  to  prefer  the  first- 
born of  the  spirit  before  the  first-born  of  blood  ; 
Jacob  pointed  out  Judah  as  the  central  line  of  bless- 
ing within  the  blessings  of  his  sons ;  Joseph  proved 
his  fidelity  to  the  promise  until  his  death.  Thus  was 
prepared  the  renunciation  and  the  calling  of  Moses. 
(Taken  from  Lange's  article  in  Herzog's  Encyclo- 
pedia.) 

With  the  introduction  of  the  Abrahamic  religion 
(see  the  foregoing  section)  correspond  its  mild  na- 
ture and  form,  and  its  rich  development.  As  to 
the  first,  it  must  be  observed  that  Abram,  notwith- 
Btanding  the  decisive  character  of  his  separation 
from  heathenism,  still  opposes  himself  to  the  hea- 
then without  any  fanaticism.  Hence  it  is  said  in- 
deed, "  Get  thee  out ! "  but  the  second  word  follows 
immediately :  "  thou  shall  be  a  blessing,  and  in  thee 
fhall  be  blessed,  or  shall  bless  themselves,  all  the 
families  of  the  earth."  Hence  the  patriarchs  stand 
upon  a  friendly  footing  with  the  princes  of  Canaan. 
In  the  point  of  marriage  alone,  warned  by  the  his- 
U)ry  of  the  Sethites,  they  dreaded  theocratic  mis- 
alliunces  (Gen.  xxiv.  .3  ;  xxvii.  46).  In  the  fourth 
generation  the  first  historical  chara-teristic  type  of 
fanaticism  appears  in  the  deed  of  Simeon  and  Levi 
(Gen.  xxxiv.).  The  judicial  and  solemn  disapproval 
of  this  deed  by  Jacob  (Gen.  xlix.  5)  marks  the  true 
epirit  of  the  Israelitish  religion  ;  the  bold  commenda- 
tion of  tills  deed  in  the  book  Judith  (ch.  ix.  2)  re- 
veals the  later  pharisaic  Judaism.  Even  the  mixed 
marriage  is  legal  except  in  the  case  of  the  proscribed 
Canaanites ;  anil  to  the  questionable  and  unhappy 
connections,  e.  g.  of  Esau,  there  are  opposed  the 
blessed  connections  of  Joseph  and  Moses.  The 
only  matter  of  question  is  whether  there  is  such  a 
certainty  of  faith  that  the  believing  party  may  raise 
the  unbelieving  into  the  sphere  of  faith.  This  was 
precisely  that  which  moililied  the  crime  of  Thamar; 
her  fanatical  attachment  to  the  house  of  Jacob,  or 
the  tribe  of  Juilah.  Mild  as  was  this  patriarchal 
tpirit  of  separation  (because  it  was  actually  spirit)  it 


was  just  as  strict  in  the  other  aspect.  Hence  there 
are  relative  distinctions  of  the  elect  from  those  wh« 
are  less  strictly  the  chosen,  running  down  through 
the  fam  ly  of  Abram,  fii'st  in  the  opposition  be- 
tween Isaac  and  Ishmael,  then  in  that  between  Jacob 
and  Esau,  finally  in  the  sliarp  distinctions  in  tha 
blessings  of  Jacob.     (From  the  same  article.) 

As  to  the  development  of  faith  in  the  patriarchal 
period,  it  proceeds  from  the  acta  of  faith  in  the  lift 
of  Abram,  through  the  endurance  (or  patience)  of 
faith  in  the  life  of  Isaac,  to  the  conficts  of  faith  in 
the  hie  of  Jacob ;  but  in  the  hie  of  Joseph  the 
opposition  between  the  sufferings  and  the  glory  on 
account  of  faith,  comes  into  cle.ar  and  distinct  re- 
lief The  promise  also  unfolds  itself  more  and  more 
widely.  The  ble.^sing  of  the  descendants  of  Abram, 
who  should  inherit  Palestine,  divides  itself  already 
in  the  blessing  of  Isaac  upon  Jacob,  into  a  blessing 
of  the  heavens  and  the  earth,  and  Jacob's  authority 
to  rule  announces  more  definitely  the  theocratio 
kingdom.  But  in  the  blessing  of  Jacob  upon  Judah, 
the  Shiloh  is  designated,  as  the  prince  of  war  and 
peace,  to  whom  the  people  should  be  gathered  (a 
further  extract  from  the  article  iu  question,  p.  199). 
For  the  periods  of  the  history  of  the  covenant,  see 
Kurtz,  p.  135.  For  the  nature  of  the  patriarchal 
history,  Delitzsch,  p.  241-249  ;  [also  BitiMOARTEN, 
Commentary,  p.  165-168  ;  Keil,  p.  123-126. — 
A.  G.] 

[Kurtz  arranges  the  history  of  the  covenant  un- 
der the  following  periods  or  stages :  the  period  of 
the  family,  including  the  triad  of  patriarchs  with  the 
twelve  sons  of  Jacob  ;  the  period  of  the  people, 
having  its  starting  point  in  the  tn  elve  sons  of  Jacob, 
and  running  through  the  Judges ;  tlie  period  of  the 
kingdom  ;  the  period  of  the  exile  and  restoration ; 
the  period  of  expectaiicy ;  and  the  period  of  the 
fulfilment. — A.  G.] 

[Delitzsch  holds,  as  we  may  abridge  and  condense 
his  view  s,  that  the  patriarchal  history  is  introductory 
to  the  history  of  Israel,  and  is  completed  in  three 
parts — the  histories  of  the  three  patriarchs.  The 
personal  history  of  the  patriarchs  revolves  around 
the  promise  as  to  Israel,  and  Canaan  its  inheritance. 
The  characteristic  trait  of  the  patriarchs  is  faith. 
This  faith  shows  itself  in  the  whole  mighty  fulness 
of  its  particular  elements  in  Abram  ;  ceaseles>ly 
struggling,  resolutely  patient  and  enduring,  over- 
coming the  world.  He  is  the  type  of  the  conflicts, 
obedience,  and  victory  of  faith — TraTTjp  -navTuv  rwv 
wicrTi\j6vTii>i'.  His  loving  endurance  repeats  itself  in 
Isaac,  his  hopeful  wrestlings  in  Jacob.  'Et'  eATriS, 
Trap'  eK-iriSa  is  their  motto.  The  promise  and  faith 
are  the  two  correlated  factors  of  the  people  of  (iod 
Renouncing  the  present,  and  in  the  midst  of  trials 
its  life  passes  in  hope.  Hope  is  its  true  life,  impulse, 
and  aflfection.     Desire  is  Israel's  element. 

Viewing  the  patriarchal  history  from  the  central 
point  of  that  history,  the  incarnation  of  God  in  the 
fulness  of  time,  its  position  in  the  history  of  salva- 
tion may  he  thus  defined.  There  are  seven  stages 
in  this  history  :  1.  The  antediluvian  time,  Itoth  para- 
disaic and  after  paradise,  during  which  God  was  per- 
sonally and  visibly  present  with  men,  closing  with 
the  Hood,  when  he  retires  into  the  heavens  and  frcm 
thence  exercises  his  judicial  and  sovereign  provi- 
dence. The  goal  of  history  is  thenceforward  th« 
restoration  of  this  dwelling  of  God  with  men.  The 
history  has  ever  tended  towards  this  goal.  2.  The 
patriarchal  time  during  which  God  manifested  hira- 
pelf  personally  and  even  "lisibly  upon  the  earth,  but 


CHAP.    XII.    1-20. 


3St 


only  at  times  and  only  to  a  few  holy  men,  the  patri- 
archs, at  important  points  in  the  history  of  salvation  ; 
and  even  these  revelations  cease  from  Jacob  to  Mo- 
ses. The  revelation  of  God  in  the  name  mn^,  i.e. 
as  the  one  coming  down  into  history,  and  revealinj:; 
himself  in  it,  belongs  to  this  time  of  the  completed 
creation,  of  theopeninj;  redemption  of  Israel,  His  pecu- 
liar people.  3.  The  IsraeUtish  period  prior  to  the  ex- 
ile, duringwhich  God  did  not  reveal  himself  personally 
and  visibly  as  in  the  patriarchal  period  to  a  IVw,  and  to 
these  only  at  times,  but  to  a  whole  people  and  perma- 
nently, liut  still  only  to  a  people  and  not  to  mankind. 
There  are  two  distinguishable  epochs  in  this  period. 
In  the  first  Israel  is  led  by  the  Angel  of  Jehovah 
in  the  pillar  of  cloud  and  fire — the  glorious  and  gra- 
cious presence  of  God,  visible  for  tiie  whole  people. 
The  second  is  that  of  the  presence  of  God  in  the 
temple  and  in  the  word ;  in  the  temjile  for  Israel, 
but  only  through  the  mediation  of  priests,  in  the 
word,  but  only  through  the  mediation  of  prophets. 
But  even  this  lower,  less  accessible  temple-presence 
ceases  when  Israel  filled  up  the  measure  of  its  ini- 
quities. The  glory  of  Jehovah  departed  from  the 
temple.  As  God  at  first  withdrew  his  manifested 
presence  from  the  race  and  destroyed  it  with  the 
flood,  so  now  from  the  Jewish  people,  and  abandons 
Jerusalem  to  destruction.  As  the  first  stage  of  the 
history  closes  with  a  judgment  from  the  ascended 
God,  and  the  second  in  the  long  profound  silence 
from  Jacob  to  Moses,  so  the  third  again  ends  like  the 
first.  4.  The  time  succeeding  the  exile,  at  its  com- 
mencement not  essentially  different  from  the  close 
of  the  third  period.  God  was  present  in  the  word, 
but  tlie  ark  of  the  covenant,  the  covering,  the  cher- 
ubim, the  Urim  and  Thummim,  and,  more  llian  all, 
the  Shechinah,  the  visible  symbol  of  the  presence 
of   Jehovah,    were   wanting    in   the   temple.      But 

'  prophecy  itself  grew  speechless  with  Malachi  and 
Daniel.  The  people  complain,  We  see  not  our  signs, 
there  is  no  more  any  prophet  (Ps.  Ixxiv.  9).  They 
named  Simon  the  brother  of  the  Maccabeean  Jona- 
than the  liyuufiefos  xal  apx'€P«^y  fis  ^of  aiwva^  but 
it  was  ettis  Tov  avaarrivai  TTpo(piiT7}v  irnni'iv.  Thus 
forsaken  of  God,  and  conscious  of  its  forsaken  state, 
the  true  Israel  passed  through  this  fourth  stage  of 
the  history,  a  school  of  desire  for  believers  waiting 

t  and  longing  for  the  new  unveihng  of  the  divine  I 
countenance.  Then  at  last  tlie  dawn  broke,  Jeho- 1 
vah  visited  his  people,  and  in  the  mystery  now  un- 
veiling itself  -dei?  etpacepw^T)  ec  aapKi  completes  in 
far-surp.'\5sing  glory  the  antitype  of  I'aradise.  6. 
The  time  of  the  life  of  Christ  in  the  flesh.  It  is  now 
true  in  the  most  literal  and  real  sense,  eirK-hvoMrfp  iv 
T]ix1v.  But  at  first  Israel  alone  saw  him.  The  rays 
of  his  glorious  grace  reach  the  heathen  only  as  an 
exception.  But  Ins  own  received  him  not.  They 
oailed  the  manifested  in  the  flesh  to  the  cross.  But 
he  who  e^  arr,dtt'eias  died,  rose,  eV  Sffauews  b^ov^ 
and  ascended  into  heaven.  He  withdrew  himself 
from  the  people  who  had  despised  him.  But  as 
Jehovah,  after  he  had  seated  himself  upon  his 
heavenly  throne,  sent  down  at  the  close  of  the  hist 
stage  the  judgment  of  the  flood,  at  the  dose  of  the 
third  works  the  destruction  of  Jerusalem,  so  now 
the  God-man  ascended  into  heaven  abandons  Jeru- 
salem to  destruction  and  Judah  to  an  exile  which 
still  endures.  For  Israel  he  will  come  again,  but  m 
the  fire  of  judgment ;  and  for  beUevers  he  will  also 
come  again,  but  not  visibly  nor  in  the  tire  of  judg- 
ment, but  in  the  firj  of  the  Spirit.  6.  The  stiU- 
«>during  present,  the  time  of  the  spiritual  presence 
23 


of  the  incarnate  God  in  his  church.  This  presene* 
is  both  more  than  the  visible  presence  of  Christ  in 
the  days  of  his  flesh,  and  less  than  the  visible  pres- 
ence of  the  exalted  one  in  winch  it  reaches  its  en- 
largement and  completion.  We  must  not  forget 
that  the  Spirit  sent  upon  us  from  the  glorified  Son 
of  Man  is  so  far  the  TrapaKK-nro\  as  he  comforts  ua 
on  account  of  his  absence  ;  that  all  the  desire  of  th« 
Christian  is  to  be  at  home  with  Christ;  and  that  the 
hope  of  the  whole  chiu-eh  is  eiTiltraced  in  the  hope 
for  the  revelation  of  Christ.  Without  sharing  in  tt« 
exaggerated  estimate  of  the  miraculous  gifts  by  tho 
Irviugites,  it  caimot  be  denied  that  our  time  resem- 
bles the  second  part  of  the  post-exile  i)eriod,  and 
that  the  church  now,  as  believers  then,  desires  the 
return  of  the  wonderful  intensity  and  gracious  ful- 
ness of  the  spiritual  presence  in  the  primitive 
church.  This  desire  will  receive  its  fulfilment  in  the 
glorious  time  of  the  church  upon  the  earth.  1.  But 
the  seventh  stage  of  the  history  of  salvation,  which 
endures  through  the  ^Eons  of  jEons,  will  first  give 
full  satisfaction  to  all  the  desires  of  all  believers,  and 
bring  that  glorious,  transcendent  restoration  of  the 
paradisaical  communion  with  God  in  the  incarnation, 
to  its  final  perfection.  The  new  Jerusalem  (Rev. 
XXL  8)  is  the  antitype  of  Paradise.  The  communion 
of  God  with  the  first  man  to  be  redeemed,  has  now 
become  his  communion  with  the  finally  redeemed 
humanity.  His  |>resence  is  no  longer  a  transitory 
alternating,  now  appearing  then  vanishing,  but  en- 
during, ever  the  same,  and  endless;  not  limited  to 
individuals  nor  bound  to  localities,  but  to  all,  and 
all-pervading ;  not  merely  divine,  but  divine  and 
human;  not  invisible,  but  visible;  not  in  the  form 
of  a  servant,  but  in  unveiled  glory.  God  ascends  no 
more,  for  sin  is  for  ever  judged  and  the  earth  haa 
become  as  heaven.  He  descends  no  mote,  for  the 
work  of  redemption  is  complete,  the  whole  creation 
keeps  its  soleiun  sabbath,  God  rests  in  it,  and  it 
rests  in  God  ;  Jehovah  has  finished  his  work,  and 
Elohim  is  now  all  in  all,  1^a^Ta  eV  Traaw.  See  De- 
LITZSCH,  p.  239-249.— A.  G.] 

6.  The  fundamental  form  of  divine  revelation,  par- 
ticularly of  the  revelation  of  the  old  covenant,  and 
still  more  particularly  of  the  patriarchal  period  (see  p. 
48,  Introd. ).  The  historically-completed  fundamen- 
tal form  of  the  divine  revelation  of  salvation,  is  the 
revelation  of  God  in  Chiisi,  the  God-man,  i.  e.  in  one 
distinct,  unique  life,  wherein  the  divine  self-commu- 
nication and  revelation,  and  the  human  intuition  of 
God,  are  perfectly  united  in  one,  while  yet  as  ele- 
ments of  life  they  are  clearly  distinguished  from  each 
other.  The  progressive  revelation  must  correspond 
in  its  outline  and  characteristic  features  to  this  goal 
to  which  It  tends.  In  its  objective  aspect  it  must  be 
through  theophanies,  in  its  subjective  the  vision  of 
the  revelation  of  God,  in  its  plan,  tendency,  and  de- 
velopment, Christophanies ;  the  chief  points  in  the 
interchange  between  God  manifesting  himself  per- 
sonally and  the  receptive  human  spirits  in  the  pre- 
figurations  of  the  future  advent  of  Christ.  The 
individual  phases  in  the  development  of  this  foira 
of  revelation  are  these:  (1)  The  revelation  of  (Jod 
through  the  symbolism  of  heaven  and  earth ;  visibly 
for  the  paradisaic  spiritual  and  natural  clear-sighted 
vision ;  and  coming  out  in  particular  words  and 
representations  of  God,  addressed  to  the  ear  and 
eye,  promptly,  according  to  the  necessities  of  human 
development,  and  according  to  the  energy  of  the 
Spirit  of  God,  who  translates  the  signs  ii:to  words. 
The  form  of  the  primitive  religion.     (2)  The  self- 


oSO 


GENESIS,  OR  THE  I'lRST   BOoK   OF   MOSES. 


revelation  of  God  in  the  form  of  an  angelic  appear- 
ance, distinct  from  his  being ;  the  pre-announcement 
of  the  luture  Christ,  or  the  Angel  of  Jehovah  in  re- 
ci])rocal  relation  and  action  with  the  unconscious  see- 
ing, as  in  vision,  resting  upon  the  unconscious  ecnta- 
sies  of  believers,  manil'esting  himself  first  through  the 
miraculous  report  or  voice,  then  through  miraculous 
vision,  I,  e.  first  through  the  word,  then  through  the 
figurative  aopearance.  The  form  of  the  patriarchal 
leUgion.  (3)  The  revelation  of  God,  distinguishing 
Ids  face,  i.  e.  Iiis  gradual  incarnation,  from  his  behig, 
or  nature,  or  the  angel  of  his  presence  in  recipiocal 
relation  and  action,  with  the  conscious  visions,  based 
upon  unconscious  ecstasies.  The  Angel  of  his  face, 
or  the  face.  The  fundamental  form  of  the  Mosaic  sys- 
tem, (-i)  The  appearance  of  Jehovah  himself  in  his 
glory,  in  the  biightness  of  his  glory,  surrounded  by 
angelic  forms,  in  reciprocal  relation  with  the  con- 
scious visions,  resting  upon  the  conscious  ecstasy  of 
the  prophets,  or  Jehovah  appearing  in  his  divine 
Archangel  and  with  his  angel-bands  over  against  the 
prophets  overwhelmed  and  trembling,  drawing  grad- 
ually nearer  to  the  incarnate  angel  of  the  covenant 
(Mai.  iii.  1).  The  fundamental  form  of  the  prophetic 
period.  (5)  Tlie  hidden  pieparation  for  the  advent 
of  the  angel  of  the  covenant,  in  the  period  of  na- 
tional religiousness;  his  work  in  the  depths  of  hu- 
man nature.  (6)  Christ  the  Angel  of  the  Covenant, 
the  unity  of  the  divine  revelation  and  the  human 
intuition  of  God,  and  therefore  also  upon  the  divine 
side  the  unity  of  God  and  his  Angel,  and  upon  the 
human  side  the  unity  of  the  spiritual  intuitions  and 
the  natural  vision  of  Clirist. 

We  have  already,  in  what  we  have  thus  said,  as 
indeed  elsewhere  {Lebeu  Jesu,  p.  4i'> ;  Doginatik,  p. 
586;  Hkrzog,  "Encyclopedia,"  Tlie  Patriarchs  t,f 
the  Old  Testatiieiii),  stated  our  view  of  the  Angel 
of  the  Lord;  but  we  must  here  repeat  that  in  our 
conviction  the  exegctical  prejudice,  ever  coming  into 
greater  prominence,  that  the  Angel  of  the  Lord  is  a 
creature-angel,  as  also  the  prejudice  in  reference  to 
the  supposed  angels  (ch.  vi.),  burdens,  obscures,  and 
confuses  in  a  fatal  way,  Old  Testament  theology, 
and  leaves  no  room  for  a  clear  psychology  of  the 
faith  of  revelation,  an  intuitive  Christology,  or  an 
organic  unity  of  biblical  theology. 

In  regard  to  this  point,  Kurtz  has  undertaken  witli 
great  zeal  the  defence  of  the  erroneous  interpreta- 
tion, although  he  had  earlier  defended  the  true  one, 
'"  HistO'7  of  the  Old  Covenant,"  p.  144,  2d  ed.  We 
introilucp  here  his  reference  to  the  state  of  the  ques- 
tion before  we  enter  upon  its  discussion.  "  The 
views  of  interpreters,  as  to  the  nature  and  being  of 
the  Angel  of  the  Lord  ( nin^  T\'^\y.,  also  called 
C^n^sn  "si;^)  who  appears  first  in  the  patriarchal 
history,  have  been  divided  into  two  classes.  The  one 
Bees  in  him  a  representation  of  the  deity,  enteiing 
perceptibly  the  world  of  sense,  in  a  human  form,  and 
as  .'*uch  regards  hiia  as  tlie  preligiiiation  of  the 
incarnation  of  God  in  Christ;  the  other  sees  in  him 
•D  angel,  like  other  angels,  but  who,  because  he  ap- 
pears in  nanje  and  mission  as  a  representaiive  of  Je- 
bovah,  is  even  introduced  and  spoken  of  as  Jehovah  ; 
Indeed,  Ijiiiiself  speaks  and  acts  a.")  Jehovah  The 
fiist  view  has  alreaily  made  a  beaten  path  for  itself" 
In  the  eldest  theology  of  ilie  synagogue,  and  in  the 
theological  doctrine  of  the  ilitalrun,  of  that,  from 
God  emanatiiui,  godlike  revealer  of  the  divine  na- 
ture, has  assumed  a  defiiiile  shape  and  form,  although 
■obracing  lc.eiQ'\  elcnieuts  (comp,  IIenostknbkuu  : 


'Christology,'  iii.  2.  pp.  81-86).  It  was  adhered  t« 
by  most  of  the  Fathers  (Hkngstenberg,  as  above), 
and  with  these  must  be  counted  the  old  churchly 
Protestant  theologians.  In  recent  times  it  has  been 
defended  most  decidedly  and  fuUv  by  HEXGSi>:NBEKn 
(i.  p|i.  125-142,  2d  ed. ;  and  iii.  "2.  pp.  31-86),  who, 
with  the  Fathers  and  tlie  old  Protestant  theologian.s, 
recognizes  in  the  angel  of  the  Lord  the  manifested 
God,  the  logos  of  the  Christian  doctrine  of  the  Trin- 
ity, and  holds  this  view  to  be  so  widely  developed  in 
the  history  of  the  Old  Testament  revelation,  that  it 
lays  the  foundation  for  the  doctrine  of  the  toijos  in 
the  Gospel  by  John  (compare  his  '  Commentary  on 
the  book  of  Revelation,'  i.  p.  613).  ISack  (Comment, 
fheol.,  Bonn,  1821),  had  already  discusfcd  the  que* 
tiou,  and  reached  the  conclusion,  tliat  the  angel  of 
the  Lord  is  identical  with  Jehovah,  but  that  the  term 
does  not  designate  a  person  distinct  from  him,  but 
merely  a  form  of  manifestation,  on  which  account  hB 
prefers  to  render  Tfi^'S  '  the  commission '  rather  than 
'the  sent'  (comp.  his  Apologetik,  2d  ed.  p.  172).  In 
the  footsteps  of  these  two  last-named  persons,  the 
writer  of  this  [Kurtz]  sought  to  prove,  in  Tholuck's 
Anzeiffer,  1846,  No.  11-14,  that  the  Maleach  Jeho- 
vah is  God,  as  presented  in  the  authors  of  the  Old 
Testament ;  appearing,  revealed,  entering  into  the 
limitations  of  space  and  time,  as  perceptible  by  the 
senses,  distinguished  from  the  invisible  God,  in  his 
exalted  and  therefore  imperceptible  existence,  above 
the  world  of  sense,  and  removed  from  all  the  limita- 
lions  of  space  and  time;  still  without  bringing  it  to 
a  full,  distinct  consciousness,  whether  this  disiinction 
was  merely  ideal  or  essential,  whether  it  was  to  be 
regarded  as  supposed  for  the  moment,  or  grounded 
in  the  very  nature  of  God.  The  most  miportant 
parts  of  this  essay  were  included  in  tlie  first  edition 
of  this  work.  Dklitzsch  :  'Biblical  and  Prophetical 
Theology,' p.  289;  Nitzsch  :  'System;'  T.  Belk: 
'  Christian  Science  of  Doctrine  ; '  Keil  :  '  Book  of 
Joshua,' p.  87  ;  H.-lveknick:  'Old  Testament  The- 
ology,' p.  73  ;  Ebraru  :  '  Chrisiiau  Dogmatics,' 
vol.  i. ;  J.  P.  Lange  :  'Positive  Dogmatics,'  |i.  iS6; 
Stier:  'Isaiah,  not  Pseudo  Isaiaii,'  p.  758,  and 
others,  all  agree  in  the  same  exhibition  of  this  theo- 
logical question. 

"  The  other  view  has  found  a  defender  in  AuGCS- 
TiN :  Ue  Trinitate,  11.3,  and  meets  the  approval  of  the 
Catholic  theologians  under  the  influence  of  their  view 
of  the  adoration  of  angels  ;  and  of  the  Soeinians,  Ar- 
minians,  and  Rationalists,  from  their  opposition  to 
the  ecclesiastical  doctrine  of  the  Trinity.  In  more 
recent  times,  however,  some  eminent  persons,  who 
are  entirely  free  from  these  interested  motives,  have 
adojiled  this  view,  viz.,  Stecoel,  in  his  Ffini/stpro- 
i/ruiiime  for  1830,  and  in  his  '  Old  Testament  Theol- 
ogy,'p.  252  ff.  ;  HoFMA.NN:  Weissatjung  und  Krfidl' 
mif/,  i.  p.  127,  and  Schriflbiweis,  pp.  Ifi4-l.'i'.l  and 
321-3411;  Baumgarten:  'Com.' p.  195;  Tiioi.uck 
'  (iiispel  by  John,'  6th  ed.  p.  52  ;  Pelt  .  '  Theo- 
logical Encyclopedia,'  p.  241 ;  and  siill  more  recent- 
ly, Dei.itzsch,  rciiouneing  his  earlier  view,  and 
adopting  that  of  Ilol'maun  :  'Com.  on  Genesis.'  p 
241).  Between  Steudel  and  Holinann  there  is,  how- 
ever, this  difference,  that  the  former  sees  in  the 
Maleiich  .lehovah  an  angel  especially  commissioned 
by  God  for  each  p.arlieular  case — it  being  left  unde- 
teraiined  whether  it  is  one  and  the  same  or  not, 
while,  ill  Hofinaun's  view,  it  is  one  and  ihc  same 
angel-prince,  who  here,  as  the  Miileach  Jehovah, 
later  as  the  captain  of  the  hosts  of  tl'".  Lord  (Joslv 


CHAP.  XU.   1-20. 


381 


f.  14),  as  the  angel  of  his  face  (Is.  Ixiii.  9),  under 
the  personal  name  of  Micliael  (Dan.  x.  13,  21 ;  xii.  1), 
as  the  representative  of  Jeliovah,  controls  the  coni- 
mouwealth  and  history  of  Israel  ( Weisxaifnn,/  uiid 
Erfullmiff,  pp.  131,  132).  In  his  later  work,  how- 
ever, Hofmann  has  moditii'd  his  view  so  far,  that  the 
angel  who  performs  this  or  that  work  is  ever  a  defi- 
nite aiif,'el,  but  the  same  one  is  not  destined  for  all 
time,  while  it  is  still  true  that  Israel  has  his  prince, 
his  special  angel,  who  is  named  Michael  (Schriftbe- 
toej.f,  p.  157). 

"  B.iRTH  has  in  a  most  peculiar  way  attempted  to 
Dnite  the  views  of  Hengstenberg  and  Hofmann: 
'  The  .^.ngel  of  the  Covenant.  A  Contribution  to 
Christology.  A  Letter  to  Schelling.'  Leipzig,  1845. 
He  holds,  with  Hengstenberg,  the  divine  personality, 
and  with  Hofmann,  the  angelic  created  nature  of  the 
Maleach  Jehovah,  and  unites  the  two  views  through 
the  assertion  of  a  past  assumption  of  the  angelic 
nature  of  the  logos^  analogous  to  his  later  incarnation. 
We  leave  tliis  view  unexamined,  as  utterly  baseless." 

Kurtz  closes  his  reference  (in  the  2d  ed.)  with  the 
explanation,  that  he  finds  himself  in  the  same  posi- 
tion as  Delitzsch,  constrained  by  his  conviction  to 
bdopt  the  view  of  Hofmann. 

According  to  the  view  of  the  old  ecclesiastical 
theology,  the  (First)  argument  in  favor  of  the  self- 
revelation  of  God,  in  the  Angel  of  the  Lord,  is  the 
personal  and  real  identity  in  whicli  this  Angel-name 
always  appears.  If  Maleach  Jehovah,  Maleach  Elo- 
him,  may  flesignate  some  one  angel  of  the  Lord,  in  a 
peculiar  appearance,  still  it  must  be  kept  in  view 
here,  that  from  ch.  xvi.  onwards  this  name,  with 
slight  and  easily  explained  modifications,  is  a  stand- 
ing, permanent  figure.  Hofmann  replies:  Maleach 
Hamelech  is  not  the  king  himself,  but  the  king's 
messenger.  So  also  Maleach  .Jeliovah  is  not  Jehovah 
himself.  Certainly !  so  also  the  king's  son  is  not 
the  king  himself.  According  to  Hofmanu's  view, 
therefore,  it  must  follow  that  the  8on  of  (>od  is  not 
God.  The  nature  of  God  in  his  self-distinction  is 
exalted  far  above  that  of  earthly  kmgs. 

Secondli/.  The  Angel  of  Jeliovah  identifies  him- 
self with  Jehovah.  He  ascribes  to  himself  divine 
honors,  divine  determinations  (Gen.  xvi.  10,  11  ; 
rviii.  10,  13,  14,  20,  36;  xxii.  12,  15,  Ifl,  etc.,  etc.). 
•  Some  one  objects :  The  prophets  also  identify  them- 
selves in  a  similar  way  with  Jehovah.  This  is  sim- 
ply an  incorrect  assertion.  There  is  no  authentic 
passage  in  which  the  prophet,  in  the  immediate  an- 
nouncement of  the  word  of  God,  does  not  in  some 
way  make  a  clear  distinction  between  his  person  and 
the  person  of  Jehovah.  The  examples  which  De- 
litzsch quotes,  that  amba.ssadors  have  identified 
themselves  with  their  kings,  rest  upon  the  political 
rights  and  style  of  ambassadors,  and  are  as  little 
applicable  to  the  style  of  a  creature-angel  as  to  that 
of  apostles  and  prophets. 

Thirdly.  The  writers  of  the  history,  and  the 
biblical  persons,  use  promiscuously  the  names  Angel 
of  Jehovah,  and  Jehovah,  and  render  to  this  angel 
divine  honor,  in  worship  and  sacrifice  (Gen.  xvi.  13  ; 
rviii.  1,  2;  xxi.  17-19;  xxii.  1-1;  xlviii.  15,  16,  etc.). 
Our  opponents  answer :  It  is  not  high  treason  when 
an  officer,  in  the  name  and  commission  of  the  king, 
18  the  representative  of  the  person  of  the  king,  re- 
ceives the  homage  of  the  subjects.  It  is  not  his  own 
person,  but  the  person  of  the  Iving,  whom  in  this  case 
he  represents,  which  comes  into  strong  relief.  With 
this  halting,  limping  comparison,  they  seek  to  justify 
the  conduct  of  the  men  of  taith  in  the  Old  Test.ament, 


who,  in  their  view,  rendered  freely  and  without  re- 
proof divine  honor  to  a  creature-angel,  and  did  this  con- 
stantly, whenever  this  angel  appears,  notwithstanding 
the  Old  Testament  abliors  and  condenms  the  deifying 
of  the  ereatuie,  and  that  liere  the  express  divin« 
watchword  is:  "My  glory  will  I  not  give  to  another 
neither  my  praise  to  graven  images"  (Is.  xlii.  8). 

The  following  reasons  are  urged  in  favor  of  the 
supposition  of  a  creature-angel : 

a.  The  name  angel  designates,  throughout,  a 
certain  class  of  spiritual  beings.  Kurtz  formerly 
replied  to  this  that  the  name  angel  is  not  one  of  na- 
ture but  of  office  (Mai.  ii.  7;  Hag.  i.  13).  Although 
the  name  angel  now  indeed  points  in  many  eases  to 
a  certain  class  of  spiritual  beings,  still  the  faet  that 
there  are  symbolic  angel-forms  is  a  sufficient  proof 
that  the  Angel  of  the  Lord  need  not  necessarily  be 
regarded  as  a  behigof  that  certain  class  of  spirits. 

b.  Hofmann  urges  that  since  the  advent  of  Christ 
the  New  Testament  speaks  of  the  6.yyf\os  nu^iou 
(.Matt.  i.  20;  Luke  ii.  9;  Acts  xii.  7).  Kurtz  has 
answered  that  in  the  places  quoted  the  expression 
designates  a  different  person  from  the  Maleach  Jeho. 
vah  of  the  Old  Testament,  or  even  of  the  speech  of 
Stephen  (Acts  vii.  SO).  He  recalls  this  reply,  how- 
ever, with  the  remark  that  if  Matthew  and  Luke 
had  even  had  a  suspicion  that  the  ayyiXos  Kup.ou  in 
the  Old  Testament  always  designated  the  Son  of  God, 
who  has  since  become  man  in  Christ,  they  would 
never  have  used  this  expression  even  once  in  i-efer- 
ence  to  a  creature-angel.  With  this  conception  of 
angelic  appearances  the  transition  to  Hofniann's 
view  was  surely  possil:)le  and  easy.  To  his  objection 
(p.  120)  we  reply,  that  the  incarnate  Christ  at  Beth- 
lehem could  just  as  well  be  made  by  God  to  assimie 
an  angelic  form,  near  at  hand  and  remote,  as  the 
Logos  of  God  in  the  preparatory  steps  to  his  incar- 
nation. To  Kurtz  this  wonderful  manifestation  of 
the  "  ubiquity  "  of  Christ  is  only  a  '■  pure  idea"  or 
fancy.  But  just  as  iGen.  xviii.  19)  the  two  anL'els 
who  went  to  Sodom  are  distinguished  from  the  An- 
gel of  Jehovah  before  whom  Abraham  stood  «ith 
his  intercessory  prayer,  and  as  Paul  (Gal.  iii.  19) 
suggests  the  distinction  between  the  angel  giving 
the  law  at  Sinai  and  the  Angel  of  his  face,  who  was 
the  Christ  of  the  Old  Testament  (1  Cor.  x.  4),  so 
we  can  distinginsh  in  the  New  Testament  between 
the  two  men  or  the  two  angels  at  the  grave  of  the 
risen  one  (Luke  xxiv.  4  ;  John  xx.  12),  or  the  two 
men  upon  the  Mount  of  Olives  (Acts  i.  lo)  on  the 
one  side,  and  the  angel  who  announces  the  birth 
of  Christ  on  the  other.  Only  Matthew,  in  his  solemn 
and  festive  expression,  has  embraced  these  two 
angels  in  one  symbolic  form  of  the  Angel  of  the 
Lord,  and  this  indeed  upon  good  groimds,  siuce  in 
the  resurrection  or  the  second  birth  of  Christ  the 
Logos  was  active,  as  in  his  birtli  at  Bethleheni. 

c.  Baumgarteu  urges:  Why  should  the  Angel  of 
the  Lord  first  appear  to  the  Egyptian  bondwoman. 
Gen.  xvi.?  Kurtz  and  Delitzscli  have,  in  their  earlier 
work.s,  given  various  replies  to  this  question.  We 
answer  with  another  question:  Why  should  the  riseo 
Christ  first  appear  to  Mary  Magdalene,  and  not  to 
his  mother  or  John  ?  We  think,  according  to  the 
simple  law,  that  the  Lord  reveals  himself  first  to  the 
poorest,  most  distressed  and  receptive  hearts.  It  is^ 
besides,  a  mere  supposition  that  tlie  Angel  of  the 
Lord  lias  first  appeared  here,  where  he  is  first  namc(^ 
with  this  name,  as  we  shall  see  further  below 

d.  Kurtz  urges  again :  It  lies  agaiust  the  ide* 
of  a  continuous   development  of  the  knowledge  o£ 


388 


GENESIS,  OB  THE  FIRST  BOOK  OF  MOSES. 


the  historical  salvation,  in  the  Holy  Scriptures,  if 
there  is  actually  in  the  very  beginning  of  the  Old- 
Testament  history  so  clear  a  consciousness  of  the 
disliuction  between  the  unrevealed  and  revealed  j 
God,  and  this  consciousness  is  ever  becoming  more  , 
obscure  in  the  progress  of  tlte  Old  Testament,  but 
has  vanished  entirely  and  forever  in  the  New  Testa- 
ment. But  this  is  all  as  manifestly  a  pure  supposi- 
tion as  when  Hofmann  thinks  the  Old  Testament 
cannot  speak  of  the  self-distinclion  of  God  because 
in  that  case  it  would  anticipate  the  doctrine  of  the 
Trinity.  That  indeed  is  the  organic  development 
of  revelation  from  the  Old  to  the  New  Testament, 
that  the  revelation  of  the  Trinity  in  the  divine  being 
was  introduced  througti  the  revelation  of  the  duality. 
But  when  the  form  of  the  Angel  of  the  Lord  in 
Genesis,  passes  to  the  Angel  of  his  face,  or  the  per- 
sonified face  of  Jehovah  himself  in  Exodus,  then  to 
the  prince  over  the  armies  of  God  in  Joshua,  and 
finally  to  the  Archangel,  the  Angel  of  the  Covenant 
of  the  later  prophets,  the  organic  development  of 
the  doctrine  in  question  is  manifest. 

e.  Kurtz  remarks  again  the  fact  that  in  the  New 
Testament  the  law  is  said  to  be  ordained  by  angels 
or  spoken  by  the  angel  (Acts  vii.  63;  Gal.  iii.  19; 
Heb.  ii.  2),  as  in  tavor  of  the  doctrine  of  the  created 
angel.  Here  he  plainly  refutes  himself.  For  Paul 
(Gal.  iii.  19)  clearly  refers  to  this  feature  of  the  law, 
that  it  was  (irJumed  by  the  angel,  in  order  to  show 
that  the  law  was  subordinate  to  the  promise  given 
to  Abram.  But  if  the  mediation  through  angels 
is  a  mark  of  the  imperfection  of  the  law,  it  follows 
that  Abram  could  not  have  received  the  promise 
through  such  a  mediation  of  a  created  angel.  To 
this  end  he  presses  especially  the  appeal  to  (Heb.  ii, 
'1)  "  the  great  superiority  of  the  promise  to  the  law- 
is  derived  from  this,  that  the  law  was  announced 
ti  ayy fKuiv  but  the  gospel  Sia  tov  Kvpiovy  For  the 
answer  see  Rom.  iv.  where  the  promise  to  which  the 
law  is  subordinated  appears  as  the  yet  undeveloped 
gospel  of  the  old  covenant. 

/.  Heb.  xiii.  2  refers  to  the  three  men  who  ap- 
peared to  Abram  in  the  plains  of  Manire  (Gen. 
xviii.).  But  why  not  to  the  two  angels  whom  Lot 
received  (Gen.  .xix.)  ?  The  words  can  refer  only  to 
a  peculiar  kind  of  hospitality.  Abram  knew,  how- 
ever, that  the  men  who  were  his  guests  were  of  a 
higher  order,  while  Lot  appears  not  to  have  known 
it  at  the  beginning. 

(J.  The  angel-prince  Michael  (Dan.  x.  13,  21  ; 
iii.  1)  has  the  same  position  which  the  Malcach  Je- 
hovah lias  in  the  historical  books.  But  that  Michael 
cannot  be  the  Logos  is  clear,  since  he  is  not  the  only 
ins  ita.  Gabriel  appears  as  a  second  archangel 
(Dan.  viii.  16  ;  ii.  21),  (Tob.  xii.  15),  add-*  Raphael 
and  (4  Ezra  iv.  1)  still  further  Uriel.  When  1  now, 
from  the  identity  of  Gabriel  or  Michael  with  the 
appealing  figure  in  Rev.  i.,  draw  the  conclusion, — 
Gabriel  or  Michael  are  syndjolical  manifested  images 
of  Christ  (as  tlie  old  Jewisli  theology  saw  in  Michael 
the  manile.-ted  image  of  Jehovah),  and  thus  the  one 
syinbolical  angel-lbrm  of  tlie  Angel  of  the  Lord  or 
angel-prince  has  branched  itself  into  the  seven 
archangel  forms  of  the  coming  Christ,  Kurtz  finds 
in  these  forms  "  puic  ideas  "  or  fancies.  But  I  call 
them  the  veiled  angelic  modes  of  the  revelation  and 
energy  of  Christ,  in  the  foundation,  limits,  and  life 
of  humanity  and  history.  But  Michael  had  need  of 
help  tl);iti.  xi.  1).  Indeed  !  that  can  in  no  case  he 
■aid  of  the  Logos  (Luke  xxii.  43). 

A.  Zach.  1   I'i  the  Angel  of  the  XiOrd  was  sul>or- 


dinated  to  Jehovah.  The  Angel  of  Jehovah  as  th« 
intercessor  for  Israel  prays  to  Jeliovah  of  hoett 
(oompai-e  the  high-piiestly  prayer  John  xvii.). 

!.  Mai.  iii.  1,  the  Messiah  was  named  the  Angej 
of  the  Ci>venant.  "But,"  Kurtz  argues,  "  if  Mala- 
chi  had  intended  by  the  Angel  of  the  Covenant  tha 
Angel  of  Jehovah,  he  w-ould  certainly  so  have  named 
him."  Then  Moses  could  not  have  meant  the  Angel 
of  the  Lord  when  he  speaks  of  the  Angel  of  his 
face.  Certaiidy  it  is  true  that  in  the  Angel  of  the 
Covenant  the  union  of  the  divine  form  of  the  Augcl 
of  Jehovah  and  of  the  human  Sou  of  David,  as  th( 
divine-human  founder  of  the  New  Testament,  ii 
prophetically  consummated. 

k.  The  Angel  of  his  face  (Exod.  xxiii.  20),  of 
whom  Jehovah  says.  My  name  is  in  him  (Exod. 
xxxii.  34  ;  xxxiii.  15  ;  Is.  Ixiii.  9),  is  accoiding  tc 
Kurtz  the  same  with  the  Angel  of  Jehovah  in  Gene 
sis.  But  now  (Exod.  xxxii.  ;i4)  Jehovah  appears  so 
to  distinguish  tliis  angel  from  himself  that  we  can- 
not think  of  him  as  one  with  Jehovah.  We  can- 
not indeed  freely  use  the  ingenious  answer  to  this 
difficulty  by  Hengstenberg,*  which  Kurtz  contests 
(see  p.  164).  But  the  opposition  here  is  not  this, 
that  either  a  created  angel  goes  with  Israel,  or  thf 
Logos-angel,  but  this,  that  he  would  not  longer  him 
self  be  present  in  the  camp  of  Israel  (Exod.  xxxiii 
5),  but  beyond  it  (ver.  7),  that  thus  a  stricter  dis- 
tinction and  separation  should  be  made  between  the 
impure  people  and  his  sanctuary. 

I.  In  the  history  of  the  three  angels  who  visit 
Abram  in  the  plains  (the  oaks)  of  Mamre  (Gen 
xviii.  19),  not  only  the  one  angel  who  remains  will 
Abram  er.ters  as  Jehovah,  but  the  two  others, 
so  soon  as  they  were  recognized  by  Lot  in  their 
super-earthly  being,  were  addressed  by  him  with  the 
names  of  God,  Adonai,  etc.  Kurtz  overlooks  here 
the  ci\ange  of  persons  w-hich  appears  in  the  narra- 
tive (ch.  xix.  17-19).  The  peculiar  work  of  the  two 
angels  continues  until  ver.  16.  They  lead  Lot  out 
of  the  city  and  set  him  without  (before)  the  city. 
The  angels  now  retire  to  the  backgiound,  and  Je- 
hovah comes  into  view  and  says,  "  Escape  for  thy 
life."  That  Jehovah  had  gone  up  from  Abram  into 
heaven,  and  here  again  stands  before  Lot,  can  only 
be  a  souice  of  error  to  the  literal  conception,  which 
attributes  to  Jehovah  a  gross  corporeal  form,  and  in 
the  same  measure  the  local  changes  in  space.  We 
do  not  wonder  now  that  Lot  clings  to  the  vanishing 
angel-forms  with  the  cry,  Adonai,  Now  the  one 
unique  appearance  presents  itself  clearly  before  hun 
(ver.  21).  Then  (ver.  24)  Jehovah  rained  upon 
Sodom  and  Gomorrah  brimstone  and  fire  from  Jeho- 
vah out  of  heaven.  Without  a  perception  of  the 
change  of  different  voices  and  visions,  and  the  cor- 
responding change  of  different  revelations,  any  one 
will  liave  great  difficulty  in  finding  his  way  through 
this  statement  of  the  struggles  of  Lot. 

We  now  bring  into  view  the  gradual  develop- 
ment of  the  specific  revelation  of  God,  which  begins 
with  the  call  of  Abram.  Hofmann  asks:  Ought  we 
not  to  expect  that  the  manilestations  of  God,  so 
fat-  tis  they  form  a  preparation  lor  the  coming  of 
Christ,  should  from  the  vei-y  beginning  of  the  histoi-y 
of  .salvation,  and  not  first  from  Ahiam,  be  de- 
scribed as  manifestations  of  the  Malcach  Jehovah f 

•  f  tlonRwtenbLTjj:  fiolde  that  after  the  hiu  witli  the  goldei 
calf,  God  tlireatpnod  tlio  people  that  the  Matcach  Jehovah, 
the  inineiited  iiuRel,  bhouM  no  longer  go  with  tln-m,  l>ut  a 
lower,  t.ui'Oidili;ile,  creiiled  angel  ;  but  that  in  :iiibwer  to 
the  pray(-r  of  Muses  he  a^uia  puiiuitti  the  uuureated  ajigtj 
to  uccoiupjiiiy  them.— A.  li.J 


CHAP.   XII.    1-20. 


{8V 


The  whole  distinction  between  the  piimitive  and 
patriarchal  religion  is  thus  overlooked.  The  faith 
of  salvation  first  takes  on  the  form  of  a  definite 
religion  of  the  future  and  liecomes  a  more  definite 
preparation  for  the  incarnation  of  Christ,  in  the 
faith  of  Abram.  Hoftnann  himself,  as  he  in  other 
places  admits  that  the  Maleach  Jehovah  is  the  one 
only  form  of  theopliany  in  the  history  of  the  old  cove- 
nant, notwithstanding  the  numerous  changes  in  the 
designation  of  the  revelation :  e.  g.  "  Jehovah  aji- 
peared,"  etc.,  deprives  the  implied  objection  in  the 
above  question  of  any  force.  Indeed,  the  appeurance 
of  the  Maleach  Jehovah  is  announced  with  the  patri- 
archal revelation.  It  is  recorded  (Gen.  xii.  1),  And 
Jehovah  said  to  Abram.  Starke  holds,  agreeing 
with  the  older  theologians,  that  the  Angel  of  the 
Lord  (see  Gal.  iii  16)  is  the  Son  of  God  himself 
But  Stephen  (Acts  vii.  2)  says  the  God  of  glory 
(Sdfa)  apjieared  to  our  father  Abram  when  he  was  in 
Mesopotamia,  before  he  dwelt  in  Haran.  The  ques- 
tion meets  us  here  therefore  :  In  what  relation  does 
the  Maleach  Jehovah  stand  to  the  So^a  or  Ti;3 
of  Jehovah  ?  In  Luke  ii.  9  there  is  a  very  significant 
parallttlism — &yyi\u^  Kvpiov  iireaTTj  auru'is^  Kal  bi'i^a 
KUfjiov  7repteAau4'6*'  avruO^,  i.  e.  both  ideas  are  bound 
together  in  the  closest  manner  and  by  an  inward  tie. 
In  Exod.  xxiv.  16,  eh.  xl.  34,  the  5o|a  of  Jehovah 
is  in  the  same  way  intimately  conuected  with  Jeho- 
vah. But  in  ch.  xxxiii.  the  56^a  of  Jehovah,  \er. 
18,  is  fully  identified  with  the  face  of  Jehovah,  ver. 
'20.  According  to  ver.  14  (compared  with  ver.  2 
and  Is.  Ixiii.  9),  the  face  of  Jehovah  is  identical 
with  the  Angel  of  his  face.  The  Angel  of  Jehovuh 
is  thus  the  manifested  figure  of  Jehovah,  in  the  same 
way  as  his  So^a.  The  glory  fills  the  holy  of  holies, 
ind  Jehovah  appears  in  the  holy  of  holies  (Exod. 
il  34  and  other  passag^-s).  According  to  Isaiah  vi. 
8  the  revelation  of  the  5dja  of  Jehovah  shaU  fill  the 
whole  earth  (compare  Ezek.  i.  28 ;  iii.  12,  etc.).  In 
Titus  'i.  13  Christ  who  comes  to  judgment  is  de- 
scribed as  the  5d|a  (glorious)  appearing  of  the  great 
God,  and  in  Heb.  i.  3  he  is  styled  iiroii7atTwo  t^s 
So^Tji  Sifav.  It  is  certain  that  the  word  So^a  has  a 
manifold  signification,  and  that  when  used  to  desig- 
nate the  theophauy  it  points  rather  to  the  manifested 
jBplendor  of  the  Spirit,  than  to  the  spirit  of  this 
glorious  appearance.  (Hence  it  is  closely  connected 
with  the  pillar  of  cloud  and  of  fire.)  But  so  much 
is  clearly  proved,  that  the  5o|o  of  Jehovah  can 
properly  be  personally  united  with  Jehovah  himself, 
with  Christ,  but  not  with  any  creature-angel.  It  is 
now  in  accordance  with  the  course  of  development, 
as  it  is  with  the  character  of  the  patriarchal  theo- 
phany,  that  it  should  begin  with  the  miraculous 
report  or  voice,  the  word  (Gen.  xii.  1),  and  advance 
to  the  miraculous  vision  or  manifestation  (ver.  7).  For 
the  word  of  Jehovah  is  in  the  first  place  the  primary 
form  of  revelation  in  the  time  of  the  patriarchs,  and 
in  regard  to  the  vision,  it  is  the  more  interior  (sub- 
jeelive)  event,  which  appears  already  in  a  lower  stage 
or  grade  of  the  development  in  the  line  of  visions. 
After  the  separation  of  Abram  from  Lot  (ch.  xiii.  14) 
he  receives  again  the  word  of  Jehovah,  which  bless- 
es him  for  his  generous  course,  and  in  a  way  corre- 
•ponding  with  it.  So  also  after  his  expedition  (ch. 
%y.  1).  The  blessings  in  both  cases  correspond  to 
his  well-doing :  to  his  renunciation  of  the  better 
portions  of  the  land,  the  promise  of  the  whole  land 
is  given,  and  to  the  pious  man  of  war,  God  gives 
himself  as  a  shield  and  reward.  In  the  important 
i;t  of  the  justification  of  Abram  (ch.  xv.),  the  mi- 


raculous appearance  enters  with  the  word  of  Jcho 
vah.  The  word  of  the  Lord  came  to  him  in  vision 
If  now  the  Angel  of  the  Lord  first  appears  under  thii 
name  in  the  history  of  II  agar  (xvi.  9),  wo  have  th< 
reason  clearly  given.  Hags:  had  learned  faith  ig 
the  house  of  .\brani,  and  her  p  jwer  to  behold  or  per- 
ceive the  vision  was  developed  in  accordance  with 
her  necessities  But  the  Angel  of  Jehovah,  as  tht 
Christ  who  was  to  come  through  Isaac,  had  a  pecu 
liar  reason  for  assisting  Hagar,  since  she  for  the  sake 
of  the  future  Christ  is  mvolved  in  this  sorrow.  Be 
sides,  there  is  no  increase  of  the  divine  revelation  in 
this  appearance;  Abram  saw  Jehovah  himself  in  the 
Angel  of  Jehovah,  and  Sarah  also  in  the  manifesta- 
tion of  Jehovah  sees  above  all  the  Angel. 

Between  Abram's  counection  with  Hagar  and 
the  next  manifestation  of  Jehov.ih  there  are  full 
thirteen  years.  But  then  his  faith  is  strengthened 
again,  and  Jehovah  appears  to  him  (xvii.  1).  The 
most  prominent  and  important  tlieophany  in  the  life 
of  Ahram  is  the  appearance  of  the  three  men(ch. 
xviii.).  But  this  appearance  wears  its  prevaiUng 
angelic  form,  because  it  is  a  collective  appearance 
for  Abram  and  Lot,  and  at  the  same  time  refers  to 
the  judgment  upon  Sodom.  Hence  the  two  angels 
are  related  to  their  central  point  as  sun-images  to 
the  sun  itself,  and  this  central  point  for  Abram  ia 
Jehovah  hiniself  in  his  manifestation,  but  not  a  com- 
missioned Angel  of  the  Lord.  Thus  also  this  Angel 
visits  Sarah  (ch.  xxi.  1 ;  compare  xviii.  10).  But  the 
Angel  appears  in  the  history  of  Hagar  a  second 
time  (xxi.  17),  and  this  time  as  the  Angel  of  God 
(Maleach  Elohim),  not  as  the  Maleach  Jehovah,  for 
the  question  is  not  now  about  a  return  to  Abram's 
house,  but  about  the  independent  settlement  with 
Ishmael  in  the  wilderness.  The  person  who  tempts 
Abram  (ch.  xxii.  1)  is  Elohim — God  as  he  mani- 
fests himself  to  the  nations  and  their  general  ideas 
or  notions,  and  the  revelation  Is  eflected  purely 
thi-ough  the  word.  Now  also,  in  the  most  critical 
moment  for  Abram,  the  Angel  of  the  Lord  comea 
forward,  calling  down  to  him  from  heaven  since 
there  was  need  of  a  prompt  message  of  relief.  In 
the  rest  of  the  narrative  this  Angel  identifies  him- 
self throughout  with  Jehovah  (vers.  12,  16).  To 
Isaac  also  Jehovah  appears  (ch.  xxvi.  2),  and  the 
second  time  in  the  night  (ver.  24).  He  appears  to 
Jacob  in  the  night  in.  a  dream  (ch.  xxviii.  12,  13). 
Thus  also  he  appears  to  him  as  the  Angel  of  God  in 
a  dream  (ch.  xxxi.  11),  but  throughout  identified 
with  Jehovah  (ver.  13).  Jehovah  commands  him 
to  return  home  through  the  word  (ch.  xxxi.  3). 
Laljan  receives  the  word  of  God  in  a  dream  (xxxi. 
24).  The  greatest  event  of  revelation  in  the  life 
of  Jacob  is  the  grand  theophany,  in  the  night, 
through  the  vision,  but  the  man  who  wrestles  with 
him  calls  himself  God  and  man  (men)  at  the  same 
time.  According  to  the  theory  of  a  created  angel, 
Jacob  is  not  a  wrestler  with  God  (Israel),  but  merely 
a  «  restler  with  the  Angel.  It  is  a  more  purely  ex- 
ternal circumstance  which  God  uses  to  warn  Jacob 
through  the  word  to  remove  from  Bhechem  (xxxv. 
1 ).  In  the  second  pecuUar  manifestation  of  God  to 
Jacob  after  his  return  from  Mesopotamia  (xxxv.  9), 
we  have  a  clear  and  distinct  reflection  of  the  first 
(xxxii.  24).  In  the  night-visions  of  Joseph,  whicl 
already  appear  in  the  life  of  Isaac,  and  occur  more 
frequently  with  Jacob,  the  form  of  revelation  during 
the  patriarchal  period  comes  less  distinctly  into  view. 
But  then  it  enters  again,  and  with  new  energy,  in  the 
life  of  Moses.     The  Angel  of  Jehovah  (Ex.  iii.  2)  if 


39C 


iJENESIS,  OR   THE  FIRST  BOOK.   Of  MOSES. 


connected  with  the  earlier  revelation,  and  here  also 
is  ideutified  with  Jeliovah  and  Elobim  (ver.  4).  But 
oe  assumes  a  more  definite  form  and  title,  as  the 
Angel  of  his  face,  since  with  the  Mosaic  system  the 
rejection  of  any  deifying  of  the  creature  comes  into 
Sweater  prominence,  and  since  it  is  impossible  that 
the  face  of  God  should  be  esteemed  a  creature. 
'  The  reasons  which  are  urged  for  the  old  ecclesi- 
astical view  of  the  Angel  of  the  Lord,  aie  recapitu- 
lated by  Kurtz  in  the  following  order:  1.  The  Maleach 
Jehovah  identifies  himself  with  Jehovah.  2.  Those 
to  whom  he  appears  recognize,  name,  and  worship 
him  as  the  true  God.  3.  He  receives  sacrifice  and 
worship  without  any  protest.  4.  The  biblical  writers 
Mnstantly  speaU  of  him  as  Jehovah.  We  add  the 
following  reasons:  1.  The  theory  of  our  opponents 
opens  a  wide  door  in  the  Old  Testament  for  the  dei- 
fying of  the  creature,  which  the  Old  Testament  every- 
where condemns;  and  the  Romish  worship  of  angels 
finds  in  it  a  complete  justification.  2.  The  Socinians 
also  gain  an  important  argument  for  their  rejection 
of  the  Trinity,  if,  instead  of  the  self-revelation  of 
God,  and  of  the  self-distinction  included  in  it  in  the 
Old  Testament,  there  is  merely  a  pure  revelation 
through  angels.  As  the  fully  developed  doctrine  of 
the  Trinity  cannot  be  found  in  the  Old  Testament,  so 
no  one  can  remove  from  the  Old  Testament  the  be- 
ginnings of  that  doctrine,  the  self-distinction  of  God, 
without  removing  the  very  substructure  on  which  the 
New  Testament  doctrine  of  the  Trinity  rests,  and 
without  obscuring  the  Old  Testament  theology  in  its 
very  centre  and  glory.  3.  It  would  break  tlie  band 
of  the  organic  unity  between  the  Old  and  New  Tes- 
taments, S'  it  could  be  proved  that  the  central  point 
in  the  Old  Testament  revelation  is  a  creature-angel, 
and  that  the  New  Testament  revelation  passes  at  one 
bound  from  this  form  to  that  of  the  God-man.  The 
theory  of  the  creature-angel  in  its  continuation 
through  a  colossal  adoration  of  angels,  points  down- 
wards to  the  Kabbinic  and  Mohammedan  doctrine 
of  angels  which  has  established  itself  in  opposition  to 
the  New  Testament  Christology,  and  is  bf>und  to- 
gether with  that  exaggerated  doctrine  of  angels  in 
more  recent  times,  which  ever  corresponds  with  a 
veiled  and  obscure  Christology.  On  the  other  hand, 
it  removes  from  the  New  Testament  Christology  its 
Old  Testament  foundation  and  preparation,  which 
consists  in  this,  that  the  interchange  between  (iod 
and  men  is  in  full  operation,  and  must  therefore  pre- 
figure itself  in  the  images  of  the  future  God-uan. 

4.  The  doctrine  of  angels  itself  loses  its  very  heart, 
its  justification  and  interpretation,  if  we  take  away 
from  it  the  symbolic  angel-forTn  which  rules  it,  as  its 
royal  centre,  i.  e.  that  angelic  form  wluch,  as  a  real 
manifestation  of  (iod,  as  a  typical  manifestation  of 
Christ,  as  a  manifestation  of  angels,  has  the  nature 
and  force  of  a  symbol.  But  with  the  obliteration  of 
thesymliolic  eh;'iiienl,all  the  remaining  symbolic  and 
angelic  images,  the  cherubim  and  seraphirn,  will  dis- 
appear, and  with  the  key  of  biblical  psychology  in 
its  representation  of  the  development  of  the  life  of 
the  eoul,  to  an  organ  of  revelation,  we  shall  lose  the 
key  to  the  exposition  of  the  Old  Te'ftament  itself. 

5.  Augu.stin  \va.s  consistent  when,  with  his  interpreta- 
tion of  the  Angel  of  Jehovah  as  a  creature-angel,  he 
decidedly  rejects  the  interpretation  which  regards  the 
Bona  of  (iod  (ch.  vi.)  as  angel-beings ;  for  the  assump- 
tion of  angels  who,  as  such,  venture  to  identify  thcm- 
■elvcR  with  Jehovah,  and  notwithstinding  they  are 
in  peril,  abandon  themselves  to  lustful  plca.sures 
»ith  the  daughters  of  men  until  it  i-sues  in  aposnisy 


and  a  magical  transformation  of  their  nature,  com. 
bines  tn  o  groundless  and  intolerable  phantoms.  Wc 
hold,  theretbre,  that  Old  Testamei  t  theology,  in  itf 
very  heart  and  centre,  is  in  serious  danger  from 
these  two  great  piejudices,  as  the  New  Testament 
from  the  two  great  prejudices  of  a  mere  mechanical 
structure  of  the  Gospels,  and  of  the  unapostolic  and 
yet  more  than  aposiohc  brothers  of  the  Lord.  (See 
the  defence  of  the  old  ecclesiastical  view  in  the 
Commentary  by  Keil,*  also  with  a  reference  to 
Kah.ms,  de  Angela  Domini  diatribe,  1858.  The  as- 
sertion of  the  opposite  v  lew  held  by  Delitzsch  in  hia 
Commentary,  meets  here  its  refutation). 

6.  The  aspect  of  all  theophanies  as  visions.  It  is 
a  general  supposition,  that  divine  revelation  is  partly 
through  visions,  or  through  inward  miraculous  sight* 
and  sounds.  We  must,  however,  bring  out  distinctly 
the  fundamental  position,  that  every  theophany  is  at 
the  same  time  vision,  and  every  vision  a  theophany; 
but  that  in  the  one  case  the  objective  theophany, 
and  in  the  other  the  subjective  vision,  is  the  prevail- 
ing feature.  The  subjective  vision  appears  in  the 
tnost  definite  form  in  dream-visions,  of  which  Adam's 
sleep,  and  Abram's  night-horror  (chs.  ii.  and  xv.), 
are  the  first  striking  portents.  It  develops  itself 
with  great  power  in  the  lives  of  Isaac,  Jacob,  and 
Joseph,  and  is  of  still  greater  importance  in  the  lives 
of  Samuel  and  Solomon,  as  also  in  the  night-visions 
of  Zechariah.  We  find  them  in  the  New  Testament 
in  the  life  of  Joseph  of  Nazareth  and  in  the  history 
of  Paul.  It  needs  no  proof  to  show  that  the  mani- 
festations of  God  or  angels  in  dreams,  are  not  out- 
ward manifestations  to  the  natural  senses.  In  the 
elements  of  the  subjective  dream-vision,  veils  itself, 
however,  the  existing  divine  manifestation.  But 
what  the  dream  introduces  in  the  night-life,  the  see- 
ing in  images — that  the  ecstasy  does  in  the  day  or 
ordinary  waking  life  (see  La.ngk  :  "  Apostolic  Age  "). 
The  ecstasy,  as  the  removing  of  the  mind  into  the 
condition  of  unconsciousness,  or  of  a  different  con- 
sciousness, is  the  potential  basis  of  the  vision,  the 
vision  is  the  activity  or  effect  of  the  ecstasy.  But 
since  the  visions  have  historical  permanence  and  re- 
sults, it  is  evident  that  they  are  the  intuitions  of 
actual  objective  manifestations  of  God.  Mere  hallu- 
cinations of  the  mind  lead  into  the  house  of  error, 
spiritual  visions  build  the  historical  house  of  God. 
But  in  this  aspect  we  may  distinguish  peculiar  dream- 
visions,  night-visions  of  a  higher  form  and  power, 
momentary  day-visions,  apoealyptic  groups  or  circles 
of  visions,  linked  together  in  prophetic  contempla- 
tion, and  that  habitual  clear-sightedness  as  to  visions 
which  is  the  condition  of  inspiration.  But  that  theo- 
phames,  which  are  ever  at  the  same  time  Angelopha- 
nies  and  Christophanies,  and  indeed  as  theophanies 
of  the  voice  of  God,  or  of  the  voice  from  heaven,  of 
the  simple  appearance  of  angels,  of  their  more  en- 
larged and  complete  manifestations  of  the  developed 
heavenly  scene — that  these  are  always  conditioned 
through  a  disposition  or  fitness  for  visions,  is  clear 
from  numeious  pas.sages  in  the  Old  and  New  Testa 
mcnts.  (2  Kings  vi.  17;  Dan.  x.  7;  John  xii.  28, 
29;  XX.  10-12;  Acts  ix.  8;  xii.  7-12;  xxii.  9-14. 

In  theology  the  psychological  aspect  of  revelation 
has  been  hitherto  very  much  neglected.    All  possibly 

•  [The  Btatemont  and  defence,  by  Keil,  of  the  ordinar? 
view  held  by  tlic  Cliurch,  is  admirable,  and  completely  sat>. 
iafactory.  As  it  is  now  within  the  reach  of  the  KnKlisb 
reader,  it  is  not  necessary  to  quote  it  here.  Those  whc 
would  see  this  subject  thorouphly  and  exhatistively  treated, 
may  consult  IIengstknbeho'b  •' Clinetology."  2d  ed.,  pp 
124-14;)  of  vol.  i.  and  31-86  of  the  2d  part  of  vol.  ui.— A.  O 


CHAP    XU.  1-20. 


391 


forms  of  revelation  have  been  placed  side  by  side 
witliout  any  connection.  Starke  8ay3,  tbe  Son  of  God 
has  appeared  to  believers  under  six  forms  or  ways  : 
1 .  through  a  voice  and  words ;  2.  in  an  assumed 
form  either  of  an  angel,  at  least  under  that  name,  or 
lu  the  form  of  a  man,  preti?uring  his  future  incar- 
nation; 3.  in  a  vision;  4.  m  dreams;  5.  in  a  pillar 
of  cloud  and  fire ;  6.  especially  to  Paul,  in  a  light 
from  heaven. 

EXEGETICAl  AND  CEITICAi. 

1.  The  call  of  Abram  and  his  migration  to  Ca- 
naan until  he  reaches  Sichem  (ch.  xii.  1-7).  The 
call  of  Abram  demands  from  him  a  threefold  re- 
nunciation, increasing  in  intensity  from  one  to  the 
other :  1.  Out  of  thy  country. — The  fatherland. 
The  land  of  Mesopotamia  as  it  embraced  both  Ur  of 
the  Chaldees  and  Haran. — 2.  And  from  thy  kind- 
red.— The  Chaldaic  descendants  of  Sbem. — 3.  From 
thy  father's  house. — Terah  and  his  family  (ch. 
xi.  81,  32).  With  the  threefold  demand  it  connects 
a  threefold  promise :  1.  Of  the  special  providence  of 
God,  leading  him,  indeed,  to  a  new  land  (see  Heb. 
li,) ;  2.  of  the  natural  blessing  of  a  numerous  seed 
(ch.  xiii.  16;  xv.  6;  xvii.  2,  li,  16;  xviii.  18;  xxi. 
13  ;  xxii.  17);  3.  of  a  spiritual  blessing  for  himself, 
and  in  its  wide  extension  to  all  the  f  imilies  of  the 
earth,  making  his  name  glorious,  and  constituting 
about  his  person  in  its  spiritual  import  and  relations 
the  great  contrast  between  the  subjects  of  the  bless- 
ing and  the  curse. — And  will  make  thy  name 
great. — That  is,  as  the  divinely  blessed  ancestor  and 
lather  of  a  renowned  people  (Knobel).  The  name  of 
tile  father  nf  believers  should  shed  its  light  and 
vield  its  inrtueuce  through  the  world's  history. — 
Thou  shalt  be  a  blessing. — Lit :  Be  thou  a  bless- 
ing. It  is  a  superficial  view  of  this  word  which  in- 
terprets it,  thy  name  shall  become  a  formula  of 
blessing  (Kinichi,  Knobel:  so  that  those  who  desire 
the  greatest  happiness  shall  wish  tiiemselves  as  happy 
as  Alirami.  It  is  through  the  union  of  men  with 
him  (in  that  they  pronounce  and  wish  huo  blessed), 
that  the  mercy  and  blessing  of  God  passes  over  to 
them,  and  through  their  enmity  to  him,  which  only 
reveals  itself  in  calumnies  and  blasphemies*  they 
draw  upon  themselves  the  curse  of  God.  The  ore- 
iude  to  the  ecclesiastical  blessing  and  the  ecclesi- 
astical ban  or  curse.  The  curse  :  (Gen.  iii.  14  and 
17;  iv.  11;  V.  29;  ix.  25;  xxvii.  29).— In  the« 
shall  all  the  families  of  the  earth  be  blessed.f 
— The  rendering  it  as  reflexive  is  arbitrary,  since  we 
have  the  special  form  of  the  hithpael  to  express  this, 
and  the  interpretation  all  families  shall  desire  that 
their  prosperity  may  be  as  thine,  is  shallow  and  in- 
con'ect  (Jarchi,  Clericus  and  others).  The  reflexive 
rendering  is  not  necessary,  indeed,  in  ch.  xlviii.  20. — 

*  [3^p  the  reproaches — blasphemous  curses  of  men — in 
diftinctioQ  from  ~7^  the  judicial  curse  of  God.  Keil. — 
A.  G.] 

t  [  We  must  not  miss  here  the  fundamental  meaning  of 
the  "  i7>,  while  we  include  its  instrumcDtal  sense,  through. 
Abram  is  not  only  the  cbaanel  but  the  source  of  ble&'ong  for 
(11  Keil.  —A.  G.;  {The  families  refers  to  the  division  of  the 
081C  human  family  into  a  nnmher  of  families  or  races.  (See 
X.  5  ;  XX.  31).  The  blessing  of  Abram  will  bind  into  unity  the 
cow  dissevered  parts  of  the  race,  and  transform  that  curse 
which  now  rests  upon  all  the  earth  on  account  of  sin,  into  a 
.Messing  for  the  whole  hiuaan  race.  Keil.— A.  G.]  [The 
Did  Testament  is  as  broad  and  catholic  m  its  spirit  as  the 
New  Testament.  Mubpht,  pp.  262,  263.— A.  G.l 


T.  4.  The  obedience  of  Abram.  He  left  what  he 
was  required  to  leave,  and  took  with  him  what  it  waa 
in  his  power  to  take.  Lot,  although  Lot  was  a  burdeu 
to  him  rather  than  a  source  of  strength  (see  artieU 
Lot,  in  the  "Bible  Dictionaries").  The  emigration 
was  the  more  heroic,  since  he  was  75  years  old,  and 
his  father  was  still  living*  (ch.  11).  He  probably 
went  by  Damascus  (see  xv.  2). — V.  B.  The  souls 
that  they  had  gotten. — Strictly,  made,  descriptivt 
of  the  gain  in  slaves,  male  and  female. t — Sichem 
— The  first  resting-place  of  Abram,  who  came  to  the 
place  Sichem,  |  and,  indeed,  to  the  oaks  of  Moreb 
(Deut.  xi.  30),  the  oak-grove  of  Moreh. — Moreh.— 
Probably  the  name  of  the  owner.  Knobel :  the  oaka 
of  instruction,  which  appear  to  be  the  same 
with  the  oaks  of  divination  (Judges  ix.  37).  I* 
is  not  probable  that  Abram  would  have  fixed 
his  abode  precisely  (as  Knobel  thinks)  in  a  grove, 
which  according  to  heathen  notions  had  a  sacred 
character  as  the  residence  of  divining  priests. 
The  religious  significance  of  the  place  may  have 
arisen  from  the  fact  that  Jacob  buried  the  images 
brought  with  him  in  his  family,  under  the  oak  of 
Shechem  (xxxv.  4).  The  idols,  indeed,  must  not  be 
thrown  into  sacred  but  profane  places  (Isa.  ii.  20). 
But,  perhaps,  Jacob  had  regard  to  the  feelings  of  hia 
family,  and  prepared  for  the  images,  which,  indeed, 
were  not  images  belonging  to  any  system  of  idolatry, 
an  honorable  burial.  At  the  time  of  Joshua  the  place 
had  a  sacred  character,  and  Joshua,  therefore,  erected 
here  the  monumental  stone,  commemorating  the  sol- 
emn renewal  of  the  law.  Thus  they  became  the  oaks 
of  the  pillar  at  which  the  Shechemites  made  Abimelech 
king  (Judges  ix.  6). — Then  also  the  Canaanite 
was  in  the  land. — This  explains  why  in  his  migra- 
tions he  must  pass  through  the  land  to  Sichem,  to 
find  a  place  suitable  for  his  residence.§  It  does  not 
follow  from  this  statement,  either  that  the  narrative 
originated  at  a  time  when  the  Canaanite  was  no 
longer  in  the  land,  or  that  the  term  here  desigiiates 
only  a  single  tribe  of  this  name,  which  in  the  time  of 
Moses  dwelt  upon  the  sea-coast,  and  in  the  valley 
of  the  Jordan  (as  Knobel  thinks),  comp.  ch.  xiii.  7  ; 
xxxiv.  30.  It  is  a  tradition  of  the  Jews,  that  Noah 
had  assigned  Africa  as  the  home  of  the  children 
of  Ham,  but  that  the  Canaanites  had  remained  in 
Canaan  against  his  command,  and  that  therefore 
Abram,  the  true  heir,  was  called  thither.  Ver.  7 .  The 
first  appearance  of  Jehovah  in  vision.  Abram's  life 
of  faith  had  developed  itself  thus  iiir  since  he  had 
entered  Canaan,  and  now  the  promise  is  given  to 
him  of  the  land  of  Canaan,  as  the  possession  of  the 
promised  seed.  The  second  progressive  promise) 
comp.  ch.  xiii.  15,  17;  xv.  18;  xvii.  8;  xxvi.  3; 
xxviii.  4,  13  ;  xxxv.  12.     Abram's  grateful  acknowl- 


•  [But  according  to  Acts  vii  4,  his  father  was  dead. 
Terah  died  when  he  was  205  years  old.  and  as  Abram  left 
Haran  when  he  was  75  years  old,  he  must  have  been  bom 
when  Terah  was  130  years  old,  and  thus  have  been  the 
younger  son  of  Terah. — A.  G,] 

t  [Not  only  gotten  a^  secular  property  but  had  mad« 
obedient  to  the  law  of  the  true  God   Wordsworth A.  G.] 

I  [See  Jacobus  ;  "  Notes  on  Genesis,"  vol.  i.  pp.  227.  228. 
-A.  G.j 

§  [The  author  of  Genesis  evinces  in  this  clause  a  knowl. 
edge  of  the  Canaanites,  and  presupposes  their  character  to 
be  known  in  such  a  way  as  a  late  writer  could  not  do. 
Jacobus,  p.  228. — A.  G.] 

'i  [Abram  is  the  first  person  to  whom  the  Lord  is  said  to 
have  appeared,  and  this  is  i  he  first  place  at  which  the  Lord 
is  said  to  have  appeared  lo  Abram,  and  at  this  plaot 
Christ,  tti£  Lord  of  glory,  first  revealed  himself  as  the  Mepi* 
siah  (John  iv.  26;  to  the  Samaritan  woman  (the  type  of  '.hi 
Gentile  Church).  "Wordsworth,  p.  66 — A.  G.l 


392 


GENESIS,  OR  THE  FIRST   BOOK   OF   MOSES. 


edgiuent :  the  erection  of  ar  altar,  and  the  founding 
of  an  outward  senic?  of  Jehovah,  which  as  to  its 
first  feature  consisted  in  the  calling  upon  his  name 
(cultus),  and  as  to  its  second,  in  the  profession  and 
ackuow  lodgment  of  his  name.*  Thus  also  Jacob 
acted  (ch.  xxxiii.  20 ;  Josh.  xxiv.  1,  26).  Bethel, 
Jerusalem,  Hebron,  Beersheba  are  places  of  the 
came  character  (i.  «.,  places  which  were  consecrated 
by  the  patriarchs,  and  not  as  Knobel  tliinks,  whose 
consecration  took  place  in  later  times,  and  then  was 
dated  back  to  the  period  of  the  patriarchs).  Abram's 
altars  stood  in  the  oaks  of  Moreh,  and  Mamre,  in 
Bethel,  and  upon  Moriali.  Abram.  and  the  patri- 
archs generally,  served  also  the  important  purpose 
of  preaching  through  their  lives  repentance  to  the 
<  'anaanites,  as  Noah  was  such  a  preacher  for  his 
time.  For  God  leaves  no  race  to  perish  unwarned. 
Sodom  had  even  a  constant  warning  in  the  life  of  Lot. 

2.  Abratn^s  migration  through  Canaan  from 
Sichem  to  Bethel  and  still  further  southwards  (vers. 
8  and  9).  The  want  of  pasture  for  hig  herds,  ihe 
presentiments  of  piety,  the  yielding  of  the  patriarch 
to  the  divine  guidance,  led  him  further  southwards 
to  a  new  residence  east  of  Bethel.  He  pitched  his 
tent  between  Bethel  and  Ai.  "  In  the  time  of  the 
Judges  there  was  a  sanctuary  of  Jchov.ah  at  Bethel 
(1.  Sam.  X.  3),  and  at  one  time  also  it  was  the  abode 
of  the  ark  of  the  covenant  (Judges  xx.  18,  20).  In 
later  times  it  was  the  chief  seat  of  the  illegal  worship 
(cultus)  established  by  Jeroboam  (1  Kings  xii.  29  ; 
Amos  vii.  10),  and  hence  its  name  Bethel  in  the 
place  of  the  o*  1  name  Luz  (ch.  xxviii.  19 ;  Josh,  xviii. 
1.3  ;  Judges  i.  23).  In  Genesis  it  bears  this  name 
already  in  the  time  of  the  patriarchs,  who  here  re- 
ceived manifestations  of  God  and  offered  sacrifices  to 
him  (ch.  xiii.  4  ;  xxviii.  22 ;  xxxv.  7)."  Thus  Kno- 
bel explains  the  name  as  if  there  was  an  internal 
necessity  for  denying  the  fact  of  the  consecration  of 
Bethel  through  the  dream  and  vision  of  Jacob.  But 
that  Bethel  should  be  geographically  known  as  Luz 
by  the  Canaanites,  long  after  the  patriarchs  had 
made  it  theocratically  Bethel,  involves  no  real  diffi- 
culty, f — Abram  journeyed  (broke  up  his  en- 
campment and  ■went). — The  whole  statement 
brings  to  view  and  illustrates  the  nomadic  life, 
as   also   the   allusion    to   his   dwelling  in  tents. J — 

Going  on  still  toward  the  South The  southern 

part  of  ("anaan  toward  the  wilderness,  a  rich  pasture- 
land,  A  particular  definite  residence  in  Hebron  is 
spoken  of  in  ch.  xiii.  18. 

3.  Ahram's  journey  to  Egi/pt  (vers.  10-20). — 
There  was  a  famine  in  the  land.— The  frequent 
famines  are  a  peculiar  characteristic  of  early  times 
and  of  uncivilized  la:ids.  Kgypt  .as  a  rich  and  fruitful 
land  was  even  then  a  refuge  from  famine,  as  it  was 
in  the  history  of  Jacob  (Joseph.,  Antiq.  xv.  9,  2). — 
Say,  I  pray  the©  (or  now,  still),  thou  art  my 
Bister. — The  women  at  that  time  went  unveiled,  and 


•  [He  thus  also  look  possession  of  the  land  in  the  uamo 
of  his  oovonant  Ood.     See  BuSB,  :J64  ;  .Jacobus,  229.— A.  O.] 

t  [*' Jacol>  gave  thisuame  to  tht*  placo  twico(Gi'n.  xxviii. 
19;  xxxv.  !.'>).  As  tlie  name  was  notjirsf  fiiven  in  tho  sec»ind 
butancc,  so  it  may  not  have  lieen  in  the  first.  Accordioffly 
we  meet  with  it  as  an  existing  name  in  Al>riim'M  timi:, 
without  being  constrained  to  account  for  it  by  Biipjujsing  the 
present  narrative  to  hnvo  hecn  compusod  in  its  present 
form  after  the  time  of  .Jacnh's  visit.  On  tlio  other  hand,  wo 
may  regard  ii  as  an  interesting  trace  of  early  piety  having 
been  prosriit  in  the  land  even  before  tho  arrival  of  Abram." 
Murphy.— A.  (}.] 

]  I*'  Jle  hftfi  loft  his  AffMJfff  at  Haran.  and  now  dwelt  in 
lentt  as  in  a  u'-ange  country  "  (Heb.  xi.  0).  Wonlswurth. 
-A.  0.1 


this  receives  confirmation  from  the  Egyptian  mont. 
ments.  The  custom  was  changed  after  the  conquesi 
of  the  land  by  the  Persians.  Sarah  was  ten  yean 
younger  than  Abram  (ch.  xvii.  17),  and,  therefore, 
about  65  years  of  age.  In  the  patriarchal  mannei 
of  life,  her  age  would  not  make  so  deep  a  mark  ;  and 
there  is  no  real  ground  for  questioning  the  continu- 
ance of  her  youthful  bloom  and  beauty.  It  is  more 
remarkable  that  Abram  should  adopt  the  same 
course  again  (ch.  20),  and  that  Isaac  should  onco 
have  imitated  his  example  (ch.  xxvi.  7).  Modern 
criticism  in  this  case,  as  often  in  other  cases,  chooses 
rather  to  admit,  that  there  is  a  remarkable  confusion 
in  the  narrative,  than  that  there  should  have  been  a 
remarkable  repetition  of  the  same  act.  "  It  is  held 
with  good  reason,"  says  Knobel,  "  that  one  and  the 
same  event  lies  at  the  foundation  of  these  three  nar- 
ratives." But  the  result  of  the  first  act  of  Abram 
did  not  necessarily  restrain  hhn  from  the  second, 
and  Isaac,  especially  in  moments  of  anxiety,  may 
have  easily  yielded  himself  to  a  slavish  imitation 
of  his  father's  conduct.  The  name  Abiinelech  lays 
no  real  ground  for  the  identity  of  the  second  and 
third  narrative,  since  this  was  a  standing  title  of  the 
kings  of  Phihstia,  as  Pharaoh*  was  of  the  kings  of 
Egypt.  According  to  (ch.  xx.  13)  Abram  had  al- 
ready in  his  migration  from  Haran  arranged  with 
Sarah  the  expression  referred  to  for  his  protection 
while  among  strangers,  and  this  explains  the  re|)eti- 
tion  of  the  act,  the  prominent  point  in  the  moral 
problem  (see  below).  "  The  Hebrew  consciousness," 
says  Knobel,  "  pleased  itself  with  the  thought  that 
on  different  occasions  the  '  mothers '  were  objects  of 
admiration  for  their  beauty,  while  they  were  kept 
from  insult,  and  their  husbands  protected  in  their 
rights  by  God."  Since  the  "  Israelitish  consciousness  " 
has  not  concealed  by  silence  that  Leah,  the  mother 
of  the  larger  part  of  the  Jews,  was  not  beautiful,  we 
may  trust  its  account  of  the  beauty  of  .'<arah.  Re- 
bekah  and  Kachel,  and  the  more  so  since  the  beauty 
of  that  type  ajipears  still  in  Jewish  women.  "It  must 
be  observed  also  that  by  the  side  of  the  Hamitic  wo- 
men in  Egypt  and  Canaan,  Semitic  women,  even 
wiien  advanced  in  years,  would  be  admired  as  beau- 
ties. Abram  desired  that  Saiah  should  say  that  she 
was  his  sister,  lest  he  should  be  killed.  If  she  was 
regarded  as  his  wife,  an  Egyptian  could  only  obtain 
her,  when  he  had  murdered  her  husband  and  pos- 
sessor ;  but  if  she  was  his  sister,  then  there  was  a 
hope  that  she  might  be  won  from  her  brother  by 
kindly  means.  The  declaration  was  not  false  (ch. 
XX.  12),  but  it  was  not  the  whole  truth.  Knobel. — 
Ver.  15.  And  commended  her  before  Pharaoh. 
— "  Modern  travellers  speak  in  a  similar  way  of  ori 
ental  kings,  who  incorporate  into  their  harem  the 
beautiful  women  of  their  land  in  a  perfectly  arbitiary 
way."  Knobel.  "  The  recognition  of  Sarah's  beauty 
is  more  easily  explained,  if  we  take  into  view  that 
the  Egyptian  women,  although  not  of  so  dark  a  com- 
plexion as  the  Nubians  or  Ethiopians,  were  yet  of  a 
darker  shade  than  the  Asiatics.  The  women  of  high 
rank  were  usually  represented  upon  the  luonntnent? 
in  lighter  shades  for  the  [mrpose  of  Hattery." 
Uengsteuberg.      "  According   to   older   records  ths 


*  [''  nj''"lB  from  tho  Coptic  Ouro  with  the  masculine 
article  pi  oi  p,  Pmiro,  king.  The  dynasty  and  residence  of 
the  king  cannot  1)0  certainly  doteimiiied.  L'ut  it  is  wortny 
of  notice  that  there  is  no  trace  here  of  the  later  Egyptian 
ci)ntimT>t  for  the  nomadic  life  and  occupation  ;  a  farr  whicb 
speaks  decidedly  for  the  antiquity  and  historical  characta 
of  the  narrulive."  Kurt*. — A.  G.l 


CHAP.  xu.  1-ao. 


:»»;• 


Egyptian  court  coneiMed  of  the  sons  of  the  most 
llfustrious  prie3t3. — Into  Pharaoh's  house,  i.  e., 
barem."  Schreder. — Ver.  16.  The  possessions  of  the 
Qomadic  chief.  "According  to  Burlvliardt  and 
Kobinson  all  the  Arabic  Bedouin  hordes  do  not  own 
dorses.  Strabo  already  relates  this  as  true  of  the 
Nabataeans  (p.  16)."  Knobel.  The  horse  does  not 
appear  with  the  patriar'r'.is,  and  as  a  costly,  proud 
animal,  both  as  a  war-horse  and  in  ordinary  use,  was 
generally  in  tlie  theocratic  view  regarded  as  a  symbol 
of  worldly  splendor.— Ver.  17.  The  Lord  plagued 
Pharaoh  with  great  plagues  [blowsj. — I'hey 
were  such  plagu>'S  of  sieliness  as  to  guard  Sar:ii 
from  injury  (ch.  xx.  4,  6). — Ver.  18.  This  Pharaoh  is 
not  hardened  like  the  later  king  of  that  name.  lie 
concludes  that  he  is  punished  for  the  sake  of  Sarai. 
Whence  he  draws  this  conclusion  we  are  not  told.* 
— V.  20.  Now  follows  the  dismissal  of  Abram,  but 
still  a  dismissal  full  of  honorable  accompaniments. 
"Pharaoh's  conduct  moreover  shows  how  under  all 
that  idolatry  which  then  held  the  Egyptians  in  its 
embrace,  there  was  still  existing  a  certain  faith  in 
the  supreme  God,  and  a  kind  of  reverential  fear 
bef'x^e  him.*' 


DOCTRIIfAi  AND  ETHICAL. 

1.  Keil:  "The  history  of  the  hfe  of  Abram  from 
his  calling  to  his  death  unfolds  itself  in  four  stages, 
whose  beginnings  are  marked  by  divine  revelations 
of  special  significance.  The  first  stage  (chs.  xii.-xiv.) 
iiegfns  with  his  calling  and  emigration  to  Canaan ; 
the  second  (chs.  xv.  xvi.)  with  the  promise  of  an  heir 
and  the  formation  of  the  covenant ;  the  third  (chs. 
xvii.-xxi.)  with  the  establishment  of  the  covenant 
through  the  change  of  name  and  the  introduction 
of  the  covenant-sign  of  circumcision  ;  the  fourth  (chs. 
ixii.-xxv.  11)  with  the  trial  or  temptation  of  Abram 
for  the  preservation  and  perfecting  of  his  faith.  All 
the  divine  revelations  to  him  proceed  from  Jehovah, 
and  the  name  Jehovah  prevails  through  the  whole 
life  of  the  father  of  the  faithful,  the  name  Elohim 
appearing  only  where  Jehovah,  accordmg  to  its  sig- 
nificance, would  have  been  entirely  out  of  place,  or 
less  appropriate."     Viewing  his  life  with  respect  to 

'  his  faith,  the  first  Section  (chs.  xii.-xiv.)  marks  pecu- 
liarly the  calling  of  Abrah.am  ;  the  second  states  his 
juskjication,  confirmed  through  his  reception  into 
the  covenant  of  Jehovah — obscured,  but  not  weak- 
ened, through  the  erroneous  workings  of  his  faith 
in  his  connection  with  Hagar  (chs.  xv.  xvi.) ;  the 
third  states  his  cotisecratio7i  to  be  the  father  of  the 
faithful,  and  therewith  the  legal  separation  of  his 
house,  and  the  establishment  of  his  mild  and  yet 
strictly  marked  relations  to  the  heathen  (ch.  xvii.- 
xxL) ;  the  fourth  treats  of  the  sealing  or  cojijirmation 
of  his  faith.  (From  these  we  must  distinguish  as  a 
fifth  Section  the  time  of  the  solemn  festive  rest  of  Ids 
faith,  or  the  evening  of  life  (chs.  xxiii.-xxv.  10). 
For  the  nature  of  the  patriarchal  history,  compare 
Dklitsch,  above. 

2.  The  translation  of  Stier  (xii.  1),  t/it  Lord  had 
taid,  is  based  upon  an  mcorra:!!  interpretation  of  the 

•  [Y.  19.  So  I  might  have  taken,  Heb.  And  I  took. 
The  constnictioii  of  the  Hebrew  does  not  require  the  -sup- 
position that  she  actually  became  his  wife.  Our  version, 
(houffh  not  literal,  gives  no  doubt  the  correct  sense.  If 
ihe  present  narrative  admittei  of  any  doubt,  the  doubt 
iH  removed  by  a  reference  to  the  parallel  ;:ase,  ch.  ss.  6. 
-  A.  O.l 


passage,  in  accordance  with  a  misunderstanding  ol 
the  words  of  Stephen  (Acts  vii.  3).  As  the  first  call 
of  Abram  in  Ur  is  by  no  means  excluded  here  bj 
the  second  call  in  Harau,  so  in  Acts,  the  second  call- 
ing in  llaran  is  not  excluded  by  the  first  in  Ur.  Thf 
first  calling  was  plainly  to  Abram  and  his  father'l 
house.  In  the  call  before  us  he  was  told  to  go  ou. 
from  his  father's  house,  while  his  father  with  thi 
rest  should  remain  in  Haran.  Starke  also  fails  tc 
distinguish  these  two  callings  correctly.* 

3.  The  particularism  entering  with  the  calling 
of  Abram  must  be  viewed  as  the  divine  method  ol 
securing  universal  results.  '*  In  the  i);irticular  we 
see  the  general,  in  the  individual  the  whole,  in  the 
small  the  great ;  Abram's  calling  is  the  seed  out  of 
which  springs  the  great  tree  under  whose  shade 
many  nations  rest ;  all  indeed  shall  one  day  rest." 
Lisco. — There  is  no  mere  external  preference  for 
Israel  in  the  Old  Testament.  God  has,  in  his  word 
threatenings  and  judgments,  dealt  as  strictly  witt 
Israel  as  w  ith  any  people ;  with  peculiar  strictness, 
indeed,  according  to  the  peculiar  gifts  and  gracea 
which  Israel  had  received.  But  the  proper  restric- 
tion is  the  truest  universality.  "  In  the  example  ot 
the  Jewish  people  God  declares,  that  which  was  con 
cealed,  the  method  and  law  of  his  wisdom,  and 
authorizes  us  to  apply  it  for  direction  m  our  own 
fives,  and  to  other  subjects,  people,  and  events."  A 
quotation  in  Lisco. —  The  elements  of  Abram's  char- 
acter:  heroic  faith,  humility,  and  self-sacrifice,  en- 
ergy, benevolence,  and  gentleness.  His  call  in  the 
East  :  Christians,  Jews,  and  Mohammedans  trace 
their  origin  back  to  him.  The  purer  elements  of 
Islamism  come  from  him. 

4.  The  calling  of  Abram :  1.  In  its  requisitions; 
2.  in  its  promi.ses  (see  the  Exegesis) ;  3.  in  its  mo- 
tives, a.  The  grace  of  God.  The  election  of  Abram 
The  choice  of  God  reflects  itself  in  the  dispositions 
of  men,  the  gifts  of  believers.  As  every  people  has 
its  peculiar  disposition,  so  the  race  of  Abram,  and 
especially  the  father  of  it,  had  the  reUgious  disposi- 
tion in  the  highest  measure.  6.  The  great  necessity 
of  the  world.  It  appeared  about  to  sink  into  hea- 
thenism; the  faith  must  be  saved  in  Abram.  c.  The 
destination  of  Abram.  Faith  should  proceed  from 
one  behever  to  all,  just  as  salvation  should  proceed 
from  one  Saviour  to  all.  The  whole  Messianic  proph- 
ecy was  now  embraced  in  Abram.f 


•  ["  There  is  no  discrepancy  between  Mosee  and  St.  Ste- 
phen. St.  Stephen's  desig-n  was,  when  he  pleaded  before  the 
Jewish  Sanhedrim,  to  show  that  God's  revelations  were  not 
limited  to  Jerusalem  and  Judea,  but  that  he  had  tirst  spoken 
to  the  father  of  Abram  in  an  idolatrous  land,  Ur  of  the 
Chaldees." 

"  But  Moses  dwells  specially  on  Abram's  call  from  Ha- 
ran, because  .\bram's  obedience  to  that  call  wad  the  proof  of 
his  fliith."  Wordsworth. 

There  is  no  improbability  in  the  supposition  that  the  call 
was  repeated.  And  this  supposition  would  not  only  recon- 
cile the  words  of  Stephen  and  of  Moses,  but  may  explain  the 
tilth  verse;  "And  they  went  forth  to  go  into  the  land  ol 
Canaan,  and  into  the  land  of  Canaan  they  came."  Abram 
had  left  bis  home  in  obedience  to  the  original  call  ot  God, 
but  had  not  reached  the  land  in  wliicb  he  was  to  dwell. 
Now,  upon  the  second  call,  he  not  only  sets  forth,  but  ccn- 
ttnues  in  his  migrations  until  he  reaches  Canaan,  to  which 
he  was  directed.  —  .^.  G.l 

t  ["  Willi  the  closing  word  of  the  promse.  '  in  thee  shall 
all  the  families  of  the  eartli  be  blessed,*  the  final  goal  of  all 
histoi-y  is  proclaimed,  for  there  is  nothing  beyond  the  bless- 
ing of  all  the  families  of  the  earth.  Thus  the  whole  fulnest 
of  the  divine  purpose  in  reference  to  the  salvation,  is  stated 
in  the  call  of  Abram,  and  connected  with  him  in  the  closes! 
manner.  For  the  T^Z  dot-s  not  designate  any  relation  what, 
ever  of  Abram  to  the  general  blessing,  but  designate?  hin 


SSI4 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


a.  The  calling  of  Abram  to  the  pilgrimage  of 
faith  (Heb.  xi.  8).  His  migration:  1.  into  Canaan; 
2.  through  Canaan;  3.  to  Egypt;  4.  his  return, 
llis  calling  and  migrating  an  example  of  the  calling 
and  pilgrimage  of  his  race. — A  type  of  the  calling 
md  pilurimage  of  all  believers. 

ti.  The  diameter  of  the  Hfe  of  faith:  a.  The  ex- 
perience of  faitli.  Personal  revelation  of  God,  the 
personal  providence  of  God.  6.  The  work  or  couces 
gion  of  faith.    Personal  trust  and  personal  obedience. 

7.  The  word  of  God  to  .\brahiiu,  sealed  through 
the  manifestation  of  God  in  Canaan,  as  the  word  of 
the  gospel  is  sealed  to  the  believer  through  the  sacra- 
ment. Keil  :  "  The  promise  was  raised  from  its 
temporal  form  to  its  real  nature  through  Christ, 
through  him  the  whole  earth  becomes  a  Canaan." 

8.  Abram  and  the  companions  of  his  faith.  Sarai, 
Lot.  The  blessings  and  perils  of  the  companionship 
of  the  faithful,  "  The  father  of  believeis  and  his  suc- 
cessors appear  constantly  in  ih«  Bible  as  one  whole: 
hence  it  is  said  so  often,  '  To  thee  will  I  give  this  land 
(ch.  XV.  17,  etc.)'"   Gerlach. 

9.  The  solitude  of  the  nomadic  life  of  the  patri- 
archs, a  source  of  the  lifeof  prayer  and  illumination — 
a  prerequisite  for  the  higher  revelatioiL  The  solitude 
of  Moses,  the  prophets  ("  by  the  rivers  of  Babylon," 
"in  the  desert,")  of  John  the  Baptist,  of  Christ  the 
Lord,  of  the  Christiana  in  deserts,  of  the  mystics  in 
the  cloisters  of  the  middle  ages,  of  Lulher  (Jacob 
Bohme,  Fox,  etc.).  In  tranquil  retirement.  "  Abram 
was  a  rich,  independent  herdsman,  just  as  the  Be- 
douin chiefs  are  still  in  the  deserts  and  the  broad 
pasture-grounds  of  Syria,  Arabia,  and  Palestine." 
Gerlach.  There  were  already  a  variety  of  pursuits ; 
huntsmen,  husb:mdmen,  and  shepherds.  Their  sepa- 
rations and  variances  (ch.  xliii.  32  ;  xlvi.  34).  For 
the  tents,  deserts,  pasturages  (uncultivated  regions), 
see  Biljle  Dictionaries. 

10.  The  consecration  of  Canaan,  through  the 
manifestations  of  God,  and  the  altars  of  .\bram  (as 
well  as  of  the  other  patriarchs).  The  heavenly  signs 
of  the  Church  of  Christ ;  the  setting  apart  of  the  old 
eartli,  to  a  new.  The  chosen  laud  a  type  of  the 
Christian  earth  and  of  Paradise.  "  Abram  takes  his 
church  with  liim."    Calwer  Haudbuch. 

11.  Abram's  altars,  or  his  calUng  upon  the  name 
of  Jehovah,  is  at  the  same  time  a  testimony  to  his 
name.  The  true  worship  is  a  source  of  the  true  mis- 
sionary— the  cuitus  itself  a  mission. 

12.  Abram's  maxim  or  rule,  lo  report  thai  Sarah 
was  his  aiater."  It  was  determined  upon  in  the 
early  period  of  his  migrations  (ch.  xx.  13),  but  was 
here  tirst  brought  into  use,  and  from  its  successful 
issue  was  repealed  once  by  himself,  and  once  imi- 
tated by  Isaac.  It  was  wiih  respect  lo  his  faith  a 
fearful  hazurd.  Faiili  is  at  the  beginning  uncertain 
as  to  the  moral  (|uestions  and  complications  of  life. 
Every  broad  view  of  the  general  is  at  first  an  uncer- 
tain view  as  to  the  particular.  Thus  it  is  in  the 
broad  synthetic  view  in  science ;  it  is  at  first  want- 
ing in  reference  to  the  critical  and  analytical  knowl- 
edge as  to  the  particular.      Still  the  scientific  Syn- 


•a  tlie  organic  means  or  instrument  through  whicli  blessing 
•hould  come."    Haumgarten.— A.  O.  I 

[••The  Apostle  Paul  expounds  the  promiso  (Gal.  iii,  16), 
ahowiiig :  1.  that  by  its  express  terms,  it  was  made  to  ex- 
tend to  the  Gentiles-  uuu,  2.  that  hv  the  term  *  need*  is 
meant  Christ  Ji'sus.  The  promise  looEis  to  the  world-wide 
t>enefits  of  redumption  which  should  come  through  Christ, 
the  seed  of  Aiiram."   .Ucmdi  s,  p   U2-').— A.  (i.j 

*  [8ee  liENusTS.NUEUu's  Ucilrdyft,  iii.  p.  b'2&S. — A.Q.] 


thesis  is  the  source  of  all  true  science.  And  tha( 
faith,  the  great  synthesis  of  heaven,  is  at  first  uncer 
tarn  as  to  the  moral  problems  of  the  earthly  life.  Th« 
his'ory  of  all  the  great  beginnings  of  faith  furnishes  th« 
proof.  But  still,  the  great  life  of  faith  is  the  sourct 
of  all  pure  and  high  morality  in  ihe  world.  Abram's 
venture  was  not  from  laxity  as  to  the  sanctity  of 
marriage,  or  as  to  his  duty  to  protect  his  wife ;  it 
was  fc  om  a  presumptuous  confidence  in  the  wonder- 
ful assistance  of  God.  It  n  as  excused  through  th« 
great  necessity  of  the  time,  his  defenceless  state 
among  strangers,  the  cu-tomary  lawlessness  of  those 
in  power,  and  as  to  the  relation  of  the  sexes.  There- 
fore Jehovah  preserved  him  from  disgrace,  although 
he  did  not  spare  him  personal  anxiety,  and  the  moral 
rebuke  from  a  heathen.  It  is  only  in  Christ,  that  with 
the  broad  view  of  faith,  the  knowledge  of  its  moral 
human  measures  and  limitations  is  from  the  beginning 
perfect.  In  the  yet  imperfect,  but  growing  faith,  the 
word  is  true,  "  The  children  of  this  world  are  wiser 
in  their  generation  than  the  children  of  light."  As 
a  mere  matter  of  prudence,  Abram  appeared  to  act 
prudently.  He  told  no  untruth,  although  he  did  not 
tell  the  whole  truth.  His  word  was,  at  all  events, 
of  doubtful  import,  and  therefore,  through  his  anx- 
ious forecast,  was  morally  hazardous.  But  the  ne- 
cessity of  the  time,  the  difficulty  of  his  position,  and 
his  confidence  that  God  would  make  his  relations 
clear  at  the  proper  time,  serve  to  excuse  it.  It  was 
not  intended  to  effect  a  final  deception:  his  God 
would  unloose  the  knot.  In  his  faith  Abram  was  a 
blameless  type  of  believers,  but  not  in  liis  apphca- 
tion  of  his  faith  to  the  moral  problems  of  life.  Still, 
even  in  this  regard,  he  unfolds  more  and  more  his 
heroic  greatne.ss.  We  must  distinguish  clearly  be- 
tween a  momentary,  fanatical,  exaggei-ated  confi- 
dence in  God,  and  the  tempting  of  God  with  a  selfish 
purpose  (see  the  history  of  Thamar,  Rahab).  Baum- 
garten  is  not  correct  when  he  says:  "Abram  aban- 
dons his  wife,  but  not  so  Jehovali."  The  modern 
stand-point  is  too  prominent  even  in  DeUtzsch  :  "  He 
thus  thinks  that  he  will  give  the  marriage-honor  of 
his  wife  a  sacrifice  for  his  self-preservat  on  ;  at  all 
events,  he  is  prepared  to  do  this."  Abram  knew 
from  the  first,  that  the  promise  of  bh'ssing  from  Je- 
hovah was  connected  with  his  person.  Hence  the 
instinct  of  self-preservation  is  lost  in  the  higher  im- 
pulse for  the  preservation  of  the  blessing.  And  if, 
in  relation  to  this  impulse,  he  placed  his  marriage  in 
a  subordinate  position,  this  occurred  certainly  from 
his  confidence  in  the  wonderful  protection  of  Jeho- 
vah, and  the  heroic  conduct  of  Sarai.  His  syllogism 
was  doubtless  morally  incorrect,  but  it  rested  upon 
an  exaggeration  oS  his  faith,  and  not  upon  mora] 
cowardice.'  Upon  any  opposing  interpretation,  the 
same  conduct  of  the  patriarchs  could  not  possibly 
have  been  repeated  a  second  and  third  time.  Jeho- 
vah himself  could  not  have  recognized  any  tempting 
of  God,  nor  any  moral  baseness,  in  his  conduct;  but 

*  [We  are  not  to  be  harsh  or  censorious  in  our  iudgmentl 
upon  the  acta  of  these  eminent  saints.  But  neither  are  we 
called  upon  to  defend  their  arts  ;  and  if  the  view  of  Lange 
dees  uut  satisfy  every  one,  it  is  well  to  bear  in  mind  that 
the  Scripture  rei^ords  these  aets  without  oxpressine  distinctly 
any  moral  judt.Tnout  upon  them.  It  impliedly  coudeiiins. 
The  .Seripture,  however,  contains  clearly  the  great  princi- 
ples of  mural  truth  and  duty,  and  then  oltcDtimos  leaves  tha 
reader  to  draw  the  itifercnee  as  to  the  moral  quality  of  tha 
acts  which  It  rec'trds.  And  its  faithfulness  in  not  concealing 
what  may  bo  of  quosti'tnaide  morality.  "  in  tlio  lives  of  th* 
greatest  saints  shows  the  honesty  ana  accuracy  of  the  histo* 
riau."  Wordsworth  says  well  :  *'  the  weaknesses  of  thi 
patriarchs  sirengthen  our  faith  in  the  Pentateuch." — A.  C 


CHAP.  XII.  :-2o. 


3ys 


indeed  ooncems  himself  in  tlic  leading  of  Abram's 
faith  (as  in  the  life  of  Stilling),  wliile  he  prepares  for 
the  presumptuous  and  erroneous  syllo.^ism  of  his  faith 
Its  deserved  rebuke.  In  a  similar  way  Calvin  recog- 
nizes the  good  end  of  Abram,  but  at  the  same  time 
remarlia  that  he  failed  in  the  choice  of  his  means. 

13.  That  the  Bible  speaks  in  this  frank  and  sim- 
ple way  of  ihe  female  beauty,  as  it  does  generally  of 
beiuty  in  life,  and  the  world,  shows  liow  free  it  is 
from  the  gloomy,  morose,  monkish  asceticism,  while, 
however,  it  does  not  conceal  the  perils  of  beauty. 

14.  The  Pharaoh  of  this  early  period,  and  more 
simple  life,  had  already  his  courtiers,  flatterers,  and 
harem.  How  soon  the  misuse  of  princely  poiver  has 
been  developed  with  the  power  itself!  In  this  ct^e, 
too,  as  it  often  occurs,  the  prince  is  better  than  his 
court.  Pharaoh  treats  the  patriarch  with  honor, 
humanity,  and  a  magnanimity  which  must  have  put 
him  to  shame. 

15.  As  we  find  recorded  in  Genesis  the  begin- 
ning of  polygamy,  of  despotism,  of  the  harem,  and 
even  of  unnatural  sexual  crimes,  so  also  we  have  here 
the  first  corporeal  punishment  of  these  sexual  sins 
in  the  house  of  Pharaoh.  We  are  not  told,  indeed, 
what  was  the  particular  kind  of  punishment,  but  it  is 
represented  as  sent  for  these  sins  of  Pharaoh. 

16.  Delitzsch  holds,  that  the  silence  of  Abram 
under  the  reproof  of  Pharaoh,  is  a  confession  of  his 
guilt.  "  Ashamed  and  penitent,  he  condemns  him- 
self." tt  would  be  very  difiicult,  on  this  interpreta- 
tion, to  explain  the  twofold  repetition  of  tids  act  in 
the  life  of  Abram  and  of  Isaac.  We  may  not  trans- 
fer our  judgment  of  the  ease  to  the  stage  of  the 
moral  development  of  Abram. 

1 7  The  history  of  Sarai,  in  whose  person  God 
guards  the  future  mother  of  Israel  from  profanation, 
is  at  the  same  time  a  sign  of  the  fact,  that  God  pre- 
serves ti.e  sacred  marriage  in  the  midst  of  the  cor- 
ruption of  the  world. 

18.  Among  the  rich  possessions  which  fell  to 
Abram  in  Egypt,  more  through  the  protection  and 
blessing  of  God,  than  his  own  prudence,  was  most 
probably  the  Egyjitian  maid,  Hagar,  who  afterwards 
exerted  so  important  an  influence  upon  his  course  of 
life.  EUezer,  of  Damascus,  and  Hagar,  from  Egvpt, 
are  undesigned  testimonies  to  the  genuine  historical 
character  of  the  account  of  his  ndgration  from  Meso- 
potamia to  Canaan,  and  from  Canaan  to  Egypt. 

19.  Abram's  return  from  Egypt  at  this  time,  was 
already  in  some  sense  a  return  home,  and  a  tvpe  of 
the  Exodus  of  his  descendants  from  Egypt.* 

20.  The  significance  of  the  wonderful  land  of 
Egypt  for  the  history  of  the  kingdom  of  God.  Its 
connection  nith  Canaan,  and  its  opposition.  How 
often  it  moves  down  to  Egypt  (Egypt  lay  lower  than 
Canaan),  and  from  thence  moves  back  again  !  There 
'lie  Hamiiic  spirit  blooms,  here  the  Semitic  (Ziegler) ; 
there  are  enigmas,  here  mysteries ;  there  miracfes  of 
death,  here  of  life ;  there  the  Pharaohs,  here  spiritual 
princes. 

HOMILETICAL  AND  PRACTICAL. 

See  the  Doctrinal  and  Ethical  paragraphs. — Jeho- 
lah.     1.  The  profound  nignificance  of   the  name; 

*  ['The  same  necessity  conducts  both  him  and  hig  de- 
fendants to  Egypt.  They  both  encounter  similar  danprers 
m  that  land— the  same  mighty  arm  delivers  both,  and  leads 
them  back  enriched  with  the  treasures  of  that  wealthy 
Mimtiy."   Kurtz.— A.  G.] 


2.  its  eternal  value  and  import.mce. — Calling  ol 
Abram. — Three  first  proofs  of  his  faith  :  1.  Hi 
must  go  out  Irom  his  country  and  liis  father's  house, 
into  a  strange  land  ;  2.  he  finds  in  Palestine  "  n< 
continuing    city,"   and   soon   suffers   from   famine ; 

3.  he  must  go  further  to  Egypt,  in  danger  of  his  Ufe, 
marriage,  and  hope.* — Abram  at  his  alt.irs  u  pieach 
er  of  repentance  for  the  Canaanites. — His  pilgrimage 
—The  companions  of  his  faith. — The  providence  of 
(iod  over  the  lives  of  believers. — The  infallible  faitt 
of  Abram,  and  his  errors  in  the  applications  of  hia 
faith,  or  of  his  life :  1.  That  infallibility  does  not 
prevent  these  errors  ;  2.  but  it  prevents' their  dan 
gerous  consequences,  and  at  last  removes  them.— 
The  consecration  of  Canaan. — The  blessing   of  f  lith. 

St.irke  :  Wurtemberg  Bible  :  Ver.  1  The  call 
from  the  condition  of  sin,  or  true  conversion,  springs 
not  from  one's  own  strength,  etc.,  but  only  from  the 
grace  of  God. — Cramer  :  Whoever  will  be  a  follower 
of  God,  must  separate  himself  from  the  world  and  it3 
wickedness,  must  leave  all  consolation  and  help  in 
the  creature,  and  place  his  confidence  only  and  alone 
in  the  Lord. — If  we  follow  the  call  of  God,  we  are 
always  in  the  right  way. — The  promises  of  God  are 
yea  and  amen. — Ver.  3.  Whoever  wishes  and  does 
good  to  the  saints,  will  receive  good  again,  but  who- 
ever wishes  and  does  them  injury,  must  meet  with 
calamity. — Vers.  4,  5.  The  strength  of  faith  can  do 
away  with  time,  and  present  future  tilings  as  if  pres- 
ent.f — Upon  ver.  13.  Since  Abram  was  continually 
dependent  upon  the  grace  of  God,  he  must  feel  his 
weakness,  which  betrays  him  into  manifold  acts  of 
insincerity  and  sins.  For,  1.  he  acted  from  fciir, 
when  he  should  still  have  looked  to  God  ;  2.  he  "ave 
out  that  Sarai  was  his  sister,  when  she  was  his  wife ; 
3.  he  had  great  guilt  in  the  sin  of  Pharaoh  ;  4.  he 
thought  to  secure  his  own  safety,  while  he  placed 
Sarai  and  her  chastity  in  the  greatest  peril. — Even 
in  the  greatest  saints,  there  are  many  and  vari- 
ous defects  and  transgressions. — God  leads  his  own 
out  of  temptation,  even  when  they  have  fallen. — 
Osiander:  God  avenges  the  injustice  and  disgrace, 
which  are  inflicted  upon  his  elect.  — Lisco:  Abram 
obeyed  because  he  trusted  God ;  the  two  togethei 
constitue  his  faith.:j: — Wherever  Abram  comes,  in 
his  nomadic  life  and  wanderings,  he  works  lor  the 
honor  of  God. — Ver.  13.  The  failures  of  this  chosen 
man  of  God  appear,  upon  a  closer  survey,  as  sins  of 
weakness,  which,  on  the  one  hand,  do  not  destroy 
his  gracious  standing  with  God,  but  on  the  other 
render  necessary  in  him  a  purifying,  providential 
training.  The  providence  of  God"  watches  over  his 
elect. — Gerlach  :  In  the  simple,  vivid  narrative  of 
the  life  of  Abram,  every  step  is  lull  of  importance. — 
Ver.  3  is  the  expression  of  the  more  perfect  covenant- 
relationship  and  communion.  His  friends  are  the 
friends  of  God,  his  enemies  the  enemies  of  God. 
God  will  himself  reward  every  kindness  shown  to 


•  [There  does  not  seem  to  be  suflBcient  ground  for  the 
conjeclure  of  Murphy,  that  .\bram  was  now  pursuing  his 
own  course,  and  venturing  beyond  the  limits  of  the  l.ind  nf 
promise,  without  waiting  patiently  for  the  divine  counsel ; 
and  tli,-!!  he  went  with  a  vague  suspicion  that  he  was  doing 
wrong.  There  is  reason  to  believe,  that  all  the  movementa 
of  the  patriarch  were  not  only  under  divine  control,  hut  wer« 
a  part  of  G..d's  plan  for  the  testing  and  developing  "f  hii 
faith.  It  was  a  sore  trial  to  leave  the  land  promised  to  him. 
so  soon  after  he  had  entered  it.  See  also  paragraph  20 
above. — A.  G  ] 

t  [Ver.  7.  "  Wherever  he  had  a  tent,  God  had  an  altai 
and  an  altar  sanctified  by  prayer."   Henry. — A.  G.] 

t  [Faith  receives  the  promise,  and  leads  to  cbediecoe.- 
A.  G.] 


SV)R 


GENESIS,  OR  THE  FIRST   COOK   OF   M  DSES. 


him,  and  avenge  every  injury  (in  word  and  deed), 
Ps.  cv.  13-lS. — Ver.  13.  In  the  deception  which 
Abram  uses,  as  in  the  later  instances  of  Jacob  and 
Moses,  we  see  a  weakness  and  impurity  of  faith 
which  did  not  yet  rely  perfectly  upon  the  help  of 
God  in  his  own  way  and  time,  but  selfishly  and 
eageily  grasped  after  it.  It  is  not  without  re- 
proof. 

CaJ.wer  Hand.:  To  the  command  of  God  follows 
the  promise  (ch.  xii.  3).  This  advances  upwards 
through  six  steps,  until,  at  the  most  advanced,  the 
Messiah  appears,  who  should  spring  from  the  de- 
scendants of  Abram.  I  will  make  thee  a  great  na- 
tion, natural  and  spiritual — and  still  his  wife  was 
unfruitful — will  bless  thee — and  still  he  did  not  pos- 
sess a  foolbreadth  of  land — will  make  thy  name 
great — and  yet  lie  must  be  a  stranger  in  a  strange 
land. — In  thee  shall  he  blesse^^*  etc.  This  promise 
was  repeated  to  him  seven  times  :  the  third  promise 
of  the  Messiah. — The  word  of  God  never  excuses  the 
imperfections  of  believers. — Bunsen:  Abram  is  the 
eternal  model  of  all  exiles,  and  the  true  father  of  the 
pilgrim-fathers  of  the  seventeenth  century  (of  the 
pilgrims  of  faith  of  all  times,  Heb.  xi.). — And  make 
thy  name  great.  The  Arabians,  after  Isa.  xli.  8, 
call  Abram  the  friend  of  God.^-ScHRiiDER :  For  a 
long  time,  as  is  evident  from  examples  in  the  family 
of  Abram,  God  had  permitted  the  truth  and  its  mar- 
red image  to  stand  side  by  side.  There  must  come 
at  the  last  a  moment  of  perfect  separation,  a  moment 
of  declared  distinction  between  truth  and  falsehood. 
This  moment  also  actually  came. — Luther:  It  is 
cheering,  therefore,  and  full  of  consolation,  when  we 
thus  consider  how  the  church  began  and  has  in- 
creased.— With  him  it  is  so  arranged  that  he  cannot 
remove  his  foot  from  his  native  ground,  without 
planting  it  upon  an  entirely  distinct  region — the  re- 

•  [The  promise  receives  its  first  fulfilment  in  Abram, 
then  in  the  Jews,  more  perfectly  whe;i  the  Son  of  God  be- 
came incarnate^  the  seed  oj  Abravx,  then  further  in  the  church 
Bnd  the  preachmg  of  the  gospel,  but  finally  and  fully  when 
Christ  shall  complete  his  church,  and  come  to  take  her  to 
himself.— A.  G.l 


gion  of  faith. — Krummacher:  The  East  sviU  re 
sounds  with  the  name  of  Abram. — Ver.  3.  Abrair 
becomes  to  many  a  savor  of  death  unto  death 
(2  Cor.  ii.  16),  although  he  himself  should  not  curse 
That  is  the  prerogative  of  God,  he  should  only  be  f 
blessing. — Blessing  and  making  blessed  is  the  desti 
nation  of  all  the  elect. — Baumoarten:  Ver.  10 
Famine  in  the  land  of  promise  is  a  severe  test  foi 
Abr  im.  For  the  land  is  promised  to  him  as  a  good 
which  should  compensate  all  his  self-denial. — Ver 
13.  In  fact,  there  are  found  in  the  oldest  lustoriea 
frequently,  here  and  tliere,  the  seeds  of  the  later 
more  developed  boasted  cunning  and  prudence. — 
Passavant  :  (Abram  and  his  children).  Abram  was 
great  before  God.  How  so  ?  Through  faith.  Faith 
does  it.  Qo  out  of  th^  land.  The  father-land  is 
dear  to  us.  But  now  it  avails,  etc. — He  went  out 
with  his  God. — Schwenke  :  "  Hours  with  the  Bible." 
Does  not  the  call  come  to  thee  also  :  Go  out  V — And 
go  in  faith?  A  life  in  faith  is  a  continual  prov- 
ing— a  permanent  test. — Hepser:  (The  Leadings 
of  Abram.)  Abram  in  his  pilgrimage :  1.  The  goal 
for  which  he  strove;  2.  the  promises  which  secured 
its  attainment ;  3.  the  dangers  under  which  he  stood ; 
4.  the  divine  service  which  he  rendered.— Taube  : 
The  calling  of  Abram,  a  type  of  our  calling  to  the 
kingdom  of  God :  1.  As  to  its  demands  ;  2.  as  to  its 
gracious  promises.* — W.  Hofmann  :  It  is  through 
Abram  that  we  receive  all  the  sacred  knowledge 
until  we  reach  back  to  paradise  ;  all  that  afterwards 
was  preserved  for  us  by  Moses  came  through  his 
mind  and  heart. — It  was  the  believing  look  to  the 
past,  which  fitted  Abram  to  look  on  into  the  future. 
Delitzsch  ;  The  facts  (Abram  in  Egypt)  are  related 
to  us,  not  so  much  for  the  dishonor  of  Abram,  as  for 
the  honor  of  Jehovah. f 

*  [Abram  also  is  an  illustrious  example  to  all  who  hoar 
the  ca]l  of  Uod.  His  obedience  is  prompt  and  submissive. 
He  neither  delays  nor  questions,  but  went  out  not  knowing 
whither  he  went,  Keb.  xi.  8. — A.  G.) 

t  [Hengsteuberg  says:  The  object  of  the  writer  is  not 
Abram's  glorification,  but  the  glorification  of  Jehovah.— 
A.G.I 


SECOND    SECTION. 


Abram  at  a  xmtneti  for  Ood  in  Canaan,  and  his  self -denying  separation  from  Lot. 
Promise  of  Ood.     His  altar  in  Hain  (oaks)  Mamre. 


l%e  Ifnc 


Chapter  XIIL  1-18. 


1  And  Abram  went  up  out  of  Egypt,  he  and  liis  wife,  and  all   that  he  had,  and  Lot 

2  with  him,  into  the  south  [of  Canaan].     And  Abram  was  very  ricii,  in  c:ittle   [possessions],  in 

3  silver,  and  in   gold.     And   he  went   on  lii.s  journeys  [nomadic  departures,  stations]   irom   the 
aouth,  even  to  BolJiel,  unto  the  place  where  his  tent  had  been  at  the  beginning,  between 

4  Bethel  and  liai ;   Unto  the  place  of  the  altar  which  he  had  made  there  at  the  first:  and 
B   there  A  Ijrain  called  upon  the  name  of  the  Lord.      And  Lot  also,  which  went  with  Abram 

5  ha<l  flocks  [lanaii  cattle  j,  and  herds  [larne  cattle],  and   tents.     And  the  land  was  not  able  to 
bear  [»upport]  tliem,  that  they  might  dwell  together :   for  their  substance  was  great,  so  thai 

7  they  could  not  dwell  together.    And  there  was  a  strife  between  the  I'erduieu  of  Abrum's 
cattle,  and  the  herdmen  of  Lot's  cattle:  and  the  Canaanite  and   tne   Perizziie  dwelled 


CHAP.    XIII.    1-18. 


'.at 


8  then  [m  owners,  settlers,  ;c'']  in  the  land.  And  Abram  said  tinto  Lot,  Ltt  there  be  nc 
strife,  I  pray  thee,  between  me  and  thee,  and  between  my  herdmen  and  thy  herdmen  • 

9  for  we  be  brethren  [men,  brctliren].  Is  not  tlje  whole  land  before  thee  [open  to  thy  choice]  1 
Separate  thyself,  I  pray  thee,  from  me.  If  thou  wilt  take  the  left  hand  [land],  tiien  } 
will  go  to  the  right;   or  W  thou,  depart  to  the  right  hand,  then  1  will  go  to  the  left. 

10  And  Lot  lifted  up  his  eyes,  and  beheld  all  the  plain  [literally,  circle]  of  Jordan  [thedown 
flowing,  desoemliiig- Khcin],  that  it  was  well  watered  everywhere,  before  the  Lord  destroyed 
Sodom  [burning]  and  Gomorrah  [suhmersion],  even  as  the  garden  of  the  Lord   [paradise,  1p 

Eden  with  its  stream] ,  like    the    land    of  Egypt,  as    [until]    thou   COmest    tO   Zoar    [smallne-s,  th 

11  little  one].  Then  Lot  chose  liirn  all  the  plain  of  Jordan;  and  Lot  journeved  east  [c"i;5i« 
fiom  the  east,  Septuagint  and  Vulgate  i:  correct]  :  and  they  separated   themselves  the  one  from  the 

12  other.     Abram  dwelled  in   the  land  [province]  of  Canaan,  and   Lot  dwelled  in  the  cities 

13  of  the  plain  [the  circle],  and  pitched  his  tent  toward  Sodom  [until  it  stood  at  Sodom].  Rii' 
the  men  [people]  of  Sodom  were  wicked,  and  sinners  before  the  Lord  exceedingly. 

14  And  the  Lord  said  unto  Abram,  after  that  Lot  was  separated  from  him,  Lift  up 
now  thine  eyes  and  look  [out]  Irom  the  place  where  thou  art  northward  [to  Lebanon],  and 

15  southward  [the  desert],  and  eastward  [toPerea],  and  westwards  [the  sea].     For  all  the  land 

16  which  ihou  [thus]  seest,  to  thee  will  I  give  it,  and  to  thy  seed  for  ever  [to  eternity].  And 
I  will  make  [have determined]  thy  seed  as  the  dust  of  the  earth;  so  that  if  a  man  can  num- 

17  ber  the  dust  of  the  earth,  then  shall  thy  seed   also  be  numbered.     Arise,  walk  through 

18  the  land  in  the  length  of  it  and  in  the  breadth  of  it;  for  I  will  give  it  unto  thee.  Then 
Abram  removed  his  tent,  and  came  and  dwelt  in  the  plain  of  Mamre  [fatness,  strength ; 
name  of  the  owner],  which  is  in  Hebron  [connection,  confederacy],  and  built  there  an  altar  unto 
the  Lord. 


EXEGETICAIi  AND  CKITICAL. 

1.  37w  Return  of  Abram  from  Egypt,  am}  the 
irUroduction  of  the  Separation  from  Lot  (vers.  1-9). 
Into  the  soiith. — Abram  returned  with  Lot,  whose 
migration  with  him  to  Egypt  is  thus  presupposed,  to 
Canaan,  not  as  in  Luther's  version,  to  the  south,  hut 
northwards  to  the  southern  part  of  Palestine,  to  the 
region  of  Hebron  and  Bethleliem,  from  wliich  he  liad 
gone  to  E<rypt.  The  -53  is  a  term  which  had  obvi- 
ously attained  geographically  a  fixed  usage  among 
the  IsraeUtes,  and  points  out  the  southern  region  of 
Palestine.  But  the  pasture-ground  in  this  region 
eeems  to  have  been  insufficieut  for  Lot  and  himself 
at  the  same  time.  Besides  his  treasures  in  poid  and 
silver  he  had  grown  rich  in  the  posses&ioji  of  herds, 
especially  through  the  large  presents  of  Pharaoh.* 
Hence  he  removes  further,  by  slow  and  easy  stages, 
to  the  earlier  pasture-grounds  between  Bethel  and 
Hai.  Here,  where  he  had  earUer  built  an  altar,  he 
again  sets  up  the  worship  of  Jehovah  with  his  fam- 
ily. This  worship  is  itself  also  a  preaching  of  Jeho- 
vah for  the  heathen.  But  even  here  the  pasture-land 
was  not  broad  enough,  since  Lot  also  was  rich  in 
herds,  and  the  Canaanite  and  Pcrizzite  then  held  the 
greater  part  of  that  region  in  their  possession.  These 
Perizzites  are  referred  to,  because  they  were  those 
with  whom  Abram  and  Lot  came  mo?t  freciuently 
into  contact,  and  were  their  rivals.  "  The  Perizzites, 
who  do  not  appear  in  the  genealogical  lists  of  the 
Canaanitish  tribes,  but  only  in  the  geographical  enum- 
eration of  th;-  inhabit.ints  of  tlie  land  (ch.  xv.  20 ; 
Ex.  iii.  8 ;  Deut.  vii.  1 ;  Josh.  .^d.  3),  and  whotii  we 
find  in  different  parts  of  Canaan,  are  inhabitants  of 
the  lowlands,  who  devote  themselves  to  agriculture 
md  grt.zing  (Ezek.  xxxviil.  11  ;    Zech.  ii.  4;  Deut. 


*  'Ver.  5.  To  Lot  also  there  were  flocks.  The  blessing 
«pon  Abram  overran  and  flowed  over  upon  Lot.  Jacobus, 
p.  M?.— A.  G.) 


iii.  5;  1  Sam.  vi.  18).  The  Perizzites,  as  the  author 
intimates,  were  in  possession  of  the  best  pastures; 
those  only  remained  to  Lot  and  Abram,  which  thej 
liad  despised."  Hengsteiiberg.  Schrofler  conjectures 
that  the  Canaanites  here  designate  the  inhabitant? 
of  the  cities  in  contrast  with  the  Perizzites  who  dwell 
in  the  open  country.  But  the  name  designates,  be 
youd  question,  not  only  a  mode  of  life,  but  a  pecu 
liar  people,  and  they  are  brought  into  notice  here 
because  they  were  thickly  crowded  in  the  region  of 
Bethel,  with  Abram.  Gerlach  ;  '*  Perizzites,  prob 
ably  dwellers  in  perazoth,  open  courts,  or  villages, 
iiihabitants  of  the  country,  in  distinction  from  those 
who  dwelt  in  cities."  But  then  the  greater  portioc 
of  the  Canaanites  would  have  been  Perizzites,  from 
whom  still  Gerlach  distinguishes  the  Canaanites. 
They  appear  to  have  been  nomads.  In  Gen.  xxxiv. 
SO,  they  appear  in  Sichem ;  in  Jo.«h.  xi.  3,  between 
the  Jebusites  and  Hittites,  upon  the  mountains. 
Against  the  interpretation,  inhabitants  of  the  open 
country,  see  Keil,  p.  137,  who  distinguishes  the  form 
"I'lB."}  and  ^psn  (Deut.  iii.  5),  inhabitants  of  the 
low  or  flatlands.* — Let  there  be  no  strife  be- 
tween me  and  thee. — The  strife  between  the 
herdsmen,  would  soon  issue  in  a  strife  between  their 
masters,  if  these  should  quietly  or  willingly  permit 
the  disorder.  It  is  possible  that  Lot's  restless,  un- 
ea-iy  temper,  had  already  betrayed  itself  in  the  open 
strife  of  his  servants.  The  position  of  the  words  of 
Abram,  between  me  and  thee,  standing  before  the  al- 
lusion to  the  herdsmen,  would  seem  to  intimata 
something  of  this  kind. — We  are  brethren  (brother 
men).  The  law  controversies,  which,  althougl 
sometimes  allowable  between  strangers,  are  yet  m  all 
ways  to  be  avoided,  ought  not  to  have  place  between 


*  [Keil  adds,  as  of  still  greater  force,  the  use  of  tht 
name,  now  with  the  Canaanites,  and  now  with  the  cthel 
tribes  of  Canaan,  who  obviously  derive  their  names  &011 
their  ancestors,  or  the  head  of  their  tribe. — A.  G.l 


:^'.m 


GENESIS,  OR   THE  FIRST   BOOK   OF   MOSES. 


brethren.  Here  kindred,  piety,  and  affection,  sliould 
make  tlie  utmost  concessions  easy.  In  his  humility 
.\bram  places  himself  on  an  equaliiy  with  Lot,  calls 
him  brot.ier,  although  he  was  his  nephew,  and  owed 
to  him  the  duty  of  a  son.  Ituleed,  he  so  far  takes 
the  subordinate  place,  that  he  yields  to  him  the 
choice  of  the  liest  portions  of  the  land. — If  thou 
wilt  take  the  left  hand. — The  word  of  .\lirani  lias 
passed  into  a  proverbial  watchword  of  the  peace- 
.DTinjj  and  yielding  temper,  in  all  such  cases  when  a 
distinction  and  separation  in  the  circumstances  be- 
comes necessary. 

2.  Lot's  Choice,  and  the  Separation  (vers.  10-\S). 
The  bold,  unblushing,  self-seeking  features  in  Lot's 
character  come  clearly  into  view  here.  He  raises 
his  eyes,  and  with  unrestrained  greediness  chooses 
what  seems  to  him  the  best.  The  circuit  of  the  Jor- 
dan, t.  e.  the  region  of  the  Jordan  (named  simply 
TS~n),  includes  the  deep  valley  of  the  Jordan  (the 
Ghor),  from  the  Sea  of  Tiberias  to  the  Dead  Sea. 
The  whole  valley,  until  we  reach  the  Red  Sea,  is  the 
Arabah,  which  takes  its  name  from  the  region  here 
mentioned.  It  is  the  vale  of  Siddim  (ch.  xiv.  3),  the 
present  region  of  the  Dead  Sea,  which  is  here  in- 
tended. That  the  lower  valley  of  tlie  Jordan  was 
peculiarly  well-watered,  and  a  rich  pasture-region,  is 
expressed  by  a  twofold  comparison  ;  it  was  as  Para- 
dise, and  as  the  land  of  Egypt.  The  lower  plain  of 
the  Jordan  was  glorious  as  the  vanished  glory  of 
Paradise,  or  as  the  rich  plains  of  the  Nile  in  Egypt, 
which  were  sidl  fresh  in  the  memory  of  Lot.  I'or 
the  Jordan  and  its  valley,  compare  the  Bible  Dic- 
tionories,  geographical  works,  and  books  of  travels.* 
— As  thou  comest  to  Zoar. — At  the  southeast  of 
the  Dead  Sea  ((ihor  el  Szaphia). — And  they  sepa- 
rated themselves,  the  one  (a  brother)  from  the 
other. — The  separation  was  brotherly  in  a  good  and 
evil  sense ;  good  in  the  mind  and  thought  of  Abram, 
and  as  lo  its  peaceful  fonn,  but  evil  in  so  far  as  the 
nephew  acts  as  a  privileged  brother,  and  chooses  the 
best  of  the  lanil. — And  Abram  dwelled  in  the 
land  of  Canaan. — The  opposition  heie  is  not,  as 
Kuobel  thinks,  between  Canaan  and  the  lower  val- 
ley of  the  Jordan,  but  between  the  land  of  Canaan 
in  which  Abram  remained,  and  the  plain  rich  in 
cities — (y^ii  must  be  emphasized  in  opposition  to 
■"^l"  ).  This  also  forms  a  distinct  feature  in  Lot's 
character.  Abram  remained  in  the  retirement  of  his 
oaks,  from  which  Lot  removed  further  and  further 
toward  the  cities  of  the  valley,  and  indeed  to  those 
most  renowned;  he  soon  liiis  his  pastures  in  the 
neighborhood  of  Soilom,  and  his  dwelling  in  Sodom 
itself.  In  Sodon),  even,  we  find  him  in  the  nntst 
frequented  place — at  the  gate.  While  there  is  no 
doulit  tli.it  he  lelt  Mesopotamia  in  the  characteristic 
faith  of  Abram,  yet  the  prominence  of  the  wcjrldly 
thought  and  inclination  is  revealed  in  him,  through 
these  fiicte,  although  he  on  the  whole  [ircserves  in 
the  very  heart  of  his  disposition  and  thought,  the 
essential  fciitures  of  faith  and  reverence  for  liod. 
"  Sodom  must  have  lain  at  the  southwesterly  end  of 
the  Deid  Sea.  The  allusion  to  the  pillar  of  sail 
points  to  this  location  (ch.  xix.  26),  and  its  n.ame  is 
•till  preserved  there  in  the  present  I'sdum.  The 
near  vicinity  of  Zoar  (ch.  xix.  2ii),  which  nmst  be 
(ought  in  the  Ghor  cl  Szaphia  (see  ch.  xix.  22)  ami 
Ihe  general  nature  of  the  southern  part  of  the  Dead 


•    (Stani.kt:      "Sinai     and     Paleutine ; 
'Not(.»"-A.  0.1 


Jacobus : 


Sea,  are  in  favor  of  this  location."   Knobel.     I:  il 

true,  that  the  kindred  of  the  Israelitish  tribes  left 
Palestine  (ch.  xxi.  14;  sxv.  ti,  18;  xxsvi.  li),  but  it 
by  no  means  follows,  as  Knobel  holds,  that  the  writei 
brings  this  in'O  prominence  from  special  and  inter- 
ested motives,  for  the  same  writer  records  also  th» 
joiirneyings  of  the  Isr,aelites  into  Egypt.— -But  the 
men  of  Sodom. — We  shall  learn  nioie  fully  the 
wickedness  of  the  Sodomites  in  the  xixth  ch.  It  is 
referred  to  here,  in  order  to  show  that  Lot  had 
chosen  foolishly  when  he  thought  that  he  was 
choosing  the  best  portion,  and  in  "rder  to  make  wa^ 
for  the  history  of  the  punishment  which  came  upon 
Sodom,  in  which  Lot  also  must  suffer  for  his  folly.* 
3.  77ie  Reneival  and  Enlargement  of  the  Frcrmi»t 
of  the  Land  of  Canaan,  tnth  which  Abram's  nev 
act  of  self-deniat  was  rewarded,  and  his  settle^nent  in 
the  groves  (oaks)  of  Mamre,  in  He/iron  (vers.  14-18). 
— Lift  up  nowr  thine  eyes  and  look. — After  the 
departure  of  Lot,  Jehovah  commanded  .\bram  now 
also  to  lift  lip  his  eyes,  in  pious  faith,  as  Lot  had 
raised  his  eyes  in  impious  and  shameless  self-seeking. 
Since  Bethel  was  about  central  in  the  land,  and  lay 
high  upon  a  mountain  (ch.  xii.  8  ;  xxxv.  1,  eic  ),  this 
direction  is  evidently  historical ;  f  probably  Abram 
conld  look  far  and  wide  over  the  land  in  all  direc- 
tions from  this  place. — Northwa  ds  (towanls  the 
midnight),  etc. — The  designation  of  the  four  cpiartera 
of  the  heavens  (com.  ch.  xxviii.  14) — And  I  will 
make  thy  seed.|  As  the  land  should  be  great  for 
the  jieople,  thy  posterity,  so  thy  people  .■shall  be 
numerous,  or  innumerable  for  the  land.  The  .seeti 
of  Abram  are  compared  with  the  dust  of  the  earth, 
with  reference  to  its  being  inmimeralile.  At  a  later 
point,  the  one  hyperbole  falls  into  two :  "  as  the 
stars  of  heaven,  and  as  the  sand  upon  the  sea-shore" 
(ch.  XV.  5;  xxii.  17). — Arise,  etc.  "The  free  pas- 
sage through  the  land,  should  serve  to  animate  his 
faith,  and  be  a  sign  for  his  ilescendanis  of  the  sym- 
bolic seizure  and  possession  ot  the  land.  The  com- 
mand is  not  10  lie  understood  as  a  literal  direction; 
Abram  could  view  the  land  pronji.-eil  to  him,  at  his 
pleasure." — Then  Abram  removed  his  tent.  ^ 
"The  oak-grove  of  M.amre  lay  in  Hebron,  and  is 
often  mentioned  as  the  residence  of  the  patriarchs 
(ch.  xiv.  13,  18;  xxxv.  27).  It  had  its  name  from 
the  Ainorite  Mamre,  a  confederate  with  Abram  (ch. 
xiv.  13,  24),  as  the  valley  northerly  from  Hebron 
holds  its  name,  Esehol,  from  a  Ijrotlier  of  Mamre" 
(Num.  xiii.  23;.  Knobek  .Accordhig  lo  Knobel,  the 
later  custom  of  sacrificing  to  Jehovah   at  Hebroa 

*  [This  is  one  of  the  numerous  passages  which  prove  the 
unity  ol'  trenesi^. — A.  G.] 

t  [Stanley  describes  the  hill  as  the  liiphe.st  of  n  succes- 
sion of  eminences,  from  wliich  .\bram  and  T.ot  coiiUt  lake 
tlie  wide  survey  of  the  land  on  the  riplit  liand  and  on  the 
lett,  such  as  can  be  enjoyed  from  no  other  point  in  the 
neit^hborhood. — A.  G.] 

t  ["The  promise  of  the  land  forapossess'on  is  Cbly  n?  . 
The  divine  promise  is  unchanireable.  As  the  seed  uf  Abram 
sliould  have  an  eternal  existence  before  God,  so  also  Canaan 
is  the  eternal  posaewsion  of  this  seed.  But  this  does  not  avail 
for  the  niitnnil  descendants  of  Abram  as  siii'b,  or  lii'^  seed 
accoidint,'  to  the  flesh,  but  for  the  true  spiiitual  seed,  who 
rreeive  Ihe  promise  by  faith,  and  hold  it  in  believini:  heartH. 
This  promise,  therefore,  neither  prevents  the  "xclnsion  of 
the  iinbelievinfi  seed  from  Ihe  land  of  Canaan,  ror  secures 
to  the  Jews  a  return  to  the  earthly  Palestine,  alter  their 
conversion.  Throui,'h  Christ  the  promise  is  raised  from  its 
temporal  form  to  its  real  nature;  thiouph  him  ti.e  whole 
earth  becomes  a  Canaan."  Keil.— "  Uumn  terra  in  sirculum 
promiltitur,  iion  siiuiilieiter  notatur  perpetuitas  ;  si  d  quBP 
nnein  aieipit  cluisti  iidventu."  Calvin. -AG.) 

S  [*'  liwilt  setlleil  down,  made  it  the  central  point  ?f  blB 
(iilbseuueiit  aliode  in  Canaan."    '"''^rdsworth. — A.  G.l 


CHAP.   XIU.    1-18. 


(2  Sam.  XV.  7),  is  dated  back  to  tlie  times  in  Genc- 
Bi.*.  Still,  lie  can  neither  deny  the  migrations,  nor 
the  pietv  of  Abram.  .As  to  the  circumstance  that, 
aocoiding  to  Josh.  xv.  13,  Hebron  at  an  earlier  date 
was  called  Kiijath-arba,*  see  the  Intrudiiction.  For 
the  founding  o.  Hebron,  see  Numb.  ,xiii.  23.  Bun- 
ben  :  "  This  remarkable  narrative  bears  upon  its 
face  every  evidence  of  historical  truth,  and  is  most 
eUy  assigned  to  a  time  soon  after  2900  years  before 
Christ." 


DOOTEINAIi  AND  ETHICAL. 

1.  In  the  history  of  Abram  we  must  distinguish 
Ihroughout  the  providence  of  God,  and  the  conduct 
of  toe  patriarcli.  In  the  previous  chapter  the  provi- 
dence of  God  preserves  in  safety  the  promise  to 
Abram,  since  it  preserves  Sarah  inviolate.  In  this 
a  new  confirmation  of  the  promise  appears  in  the 
separation  from  Lot.  The  conduct  of  Abram  is  in 
both  cases  marked  by  a  renunciation  of  self,  grounded 
in  faith.  As  the  previous  chapter  portrays  the  self- 
renunciation  of  Abram  in  reference  to  his  country, 
and  his  father's  house,  in  regard  to  a  fixed  settlement 
in  Canaan,  and  to  his  connubial  blessedness,  so  here 
we  meet  a  like  renunciation  as  to  the  relative  posi- 
tion of  Lot,  and  as  to  the  best  parts  of  Palestine 
itself.  For  this  new  act  of  self-denial  is  twofold. 
With  the  separation  of  Lot,  leaving  out  of  view  now 
the  society  and  assistance  which  Abram  might  have 
had  in  him,  and  which  was  renotmced,  his  former 
patriarchal  dependence  upon  Abram  ceases,  and 
with  the  residence  of  Lot  and  his  family  in  the  best 
of  the  land,  there  might  arise  a  serious  prejudice  to 
;he  claims  of  tlie  descendants  of  Abram  to  the  land. 
3ut  in  regard  to  this  also  he  trusts  God,  and  in  this 
case,  without  any  exaggerated  or  over-hasty  confi- 
dence, such  as  appeared  in  the  exposure  of  Sarah. -j- 

2.  Abram  returns  to  the  place  of  his  altar  in 
Bethel.  In  like  manner  Christian  settlements,  towns, 
and  villages,  cluster  around  their  churclie^. 

3.  The  wealth  of  Abram  is  referred  to  by  the 
early  writers  as  an  example  that  even  rich  people 
may  be  pious,  and  also  that  the  pious  may  be  rich. 
And  indeed,  without  any  contradiction  to  the  word 

lOf  Christ  (Matt.  xix.  24),  for  Christ  himself  explains 
•hat  word  more  fully  in  the  26th  verse,  by  the 
thought,  that  through  the  grace  of  God,  one  coidd 
be  freed  from  the  influence  of  his  wealth,  and  ena- 
bled in  humility  to  use  it  as  a  moral  good  for  the 
glory  of  God.  The  writing  of  Clemens  Alex.,  Tii  d 
ffu(6fj.ivot  TTAoi'ffios,  is  in  place  here.  Moreover,  the 
danger  of  riches  appears  prominently  liere,  in  the 
veiy  first  case  in  which  riches,  as  such,  are  men- 
tioned.    His  riches  were,  in  some  measure,  a  tax  to 

♦  t'*  Its  earlifst  name  was  Hebron,  but  it  was  later  called 
Kiijath-arba  by  the  sons  of  Anak.  When  the  Israelites 
ZAme  into  the  possession  of  the  land,  they  restored  the  ori^- 
jllgl  patriarchal  name."  Baumgaeten,  p.  178.  Also,  Heng- 
dTF.NBEEO's  Bfilrdggy  ii,  p.  187  if. ;  and  Kurtz  :  "  History  of 
the  Old  Covenant,"  p.  169.—  A.  O.] 

t  ["Abram  went  up  out  of  Egypt.  In  the  history  of 
Abram,  the  father  of  Isaac,  the  type  and  pattern  of  the  true 
Israelites,  we  see  prophetic  elimpses  of  the  history  of  his 
posterity.  Abram  went  out  of  Efrypt  rery  rich  in  cattle, 
ailver,  a'vd  gold.  Abram  had  his  Exodtu  from  Eeypt  into 
Oanaan,  aiid  it  was  a  prefiguration  of  theirs,  Ex.  xii.  35,  38, 
which  in  time  prefiffurea  the  pilgrimage  of  the  church 
Ihrouch  the  world  to  the  heavenly  Canaan.  Is  not  the  life 
f.f  Abram,  as  presented  in  the  Pentateuch,  so  wonderfully 
prcadjusted  to  the  ctrcnraslances  and  necessities  of  all  the 
Israel  of  God,  a  silent  proof  of  its  ijenuineneas  and  inspira- 
tion''" Wordsworth.— A.  0.1 


Abram,  since  he  could  not  find  room   foi  his  herd? 

and  his  possessions  threatened  to  involve  him  in  ho» 
tility  with  his  nephew.  It  is  here  also,  as  always, 
tainted  with  a  want ;  the  want  in  this  case  of  suHi 
eient  pasturage,  and  the  necessity  for  the  separation 
of  Abram  and  Lot.  But  for  Lot,  indeed,  his  wealth 
becomes  a  temptation,  which  he  does  not  resist  iir 
any  creditable  way. 

4.  The  germinal  divisions  of  masters  ofttimes  re 
veal  themselves  clearly  in  the  strifes  of  their  ,serv. 
ants  and  dependents.  Even  the  wives  are  often  in 
open  hostiUty  while  their  husbands  are  still  at  peace 
Abram  teaches  us  how  to  observe  these  symptoms  in 
the  right  way.  His  proposal  to  se|iarate  arises  from 
his  love  of  peace,  not  from  any  selfish  regard  to  hi 
own  interests.* 

5.  A  law-suit  is  always  doubtful  or  hazardous, 
although  often  necessary.  Law-suits  between  breth- 
ren are  to  be  avoided  with  double  care  and  earnest- 
ness. How  beautiful  it  is  for  brethren  to  dwell 
together  in  unity  (Ps.  exxxiii.  1 ) ;  but  a  peaceful 
separation  is  also  beautiful,  if  it  prevents  a  dwelling 
together  in  strife  and  hatred.  This  holds  true  also 
in  spiritual  things.  Abram  must  avoid  with  special 
watchfulness  giving  an  offence  to  the  Canaanites.f 

6.  "  Wilt  thou  to  the  left  hand,"  etc.  An  eter- 
nal shining  example,  and  a  watchword  of  the  peace- 
loving,  magnanimous,  self-denying  character  wluch 
is  the  fruit  of  faith.:); 

7.  The  character  of  Lot  Its  light  side  must  not 
be  overlooked.  He  had  left  Mesopotamia  and  his 
father's  house,  cleaving  to  Abram  and  his  faith,  and 
up  to  this  time  iiad  remained  true  to  hini  in  all  his 
march  through  the  land,  to  Egypt  and  back.  Still, 
the  return  from  the  ricli  land  of  Egypt  may  have 
awakened  in  him  thoughts  similar  to  those  which 
wrought  with  many  of  the  Israelites,  who  murmured 
against  Moses.  At  all  events,  the  lower  valley  of  the 
Jordan  appears  to  him  specially  desiral)le,  because  if 
bears  such  a  resemblance  to  Egypt.  And  in  the  way 
and  manner,  violating  both  modesty  and  piety,  in 
which  he  chose  this  province,  and  regardless  of  re- 
ligious prudence,  yielded  himself  to  the  attractions 
of  Sodom  ;  the  shaded  and  darker  feature.?  of  his 
character,  the  want  of  sincerity,  delicacy,  and  that 
freedom  from  the  world  which  became  a  pilgrim,  .:re 
clearly  seen.  He  is  still,  however,  a  man  who  can 
perceive  the  angels,  and  protect  them  as  his  guests. 
In  comparison  with  the  Sodomites  he  is  righteous. 

8.  Lot  makes  the  worst  choice,  while  he  thinks 
that  lie  has  chosen  well.  For  his  worldly-minded- 
ness,  the  sin   in  liis  choice,§  he  was  first  punished 


*  [The  heavenly  principle  of  forbearance  evidently  holdb 
the  supremacy  in  Abram's  breast  He  walks  in  the  moral 
atmosphere  of  tlie  Sermon  on  the  Mount  (Matt.  vi.  28-12). 
Murphy.— A.  G.] 

["  The  practical  nature  of  Abram's  reltpion  was  most 
strilringly  developed  here.  His  conduct  was  marked  by 
humility,  condescension,  and  generosity."  Bush  the  natu- 
ral fruits  of  his  faith.— A_  Q.] 

t  [The  presence  of  those  powerful  tribes  is  mctloned  to 
show  why  Abi'.am  and  Lot  were  so  straitened  as  to  pastur- 
age, to  signalize  the  impropriety  and  danger  of  their  qoap 
relling  among  themseUes,  and  to  'how  that  Abram  felt  that 
the  eyes  of  these  idolaters  were  upon  him,  and  that  any 
misstep  on  his  part,  as  the  representative  of  Jehovah,  would 
bean  occasion  of  stumbling  to  them. — A.  G.] 

J  ["  Abram  could  have  cliimed  the  exclusive  possession 
on  the  higher  ground  of  the  Divine  promise  and  plan.  But 
this  exclusiveness  is  not  the  spirit  of  our  holy  religion.*- 
JiCOBOS,  p.  239.-A.  G.] 

§  [Murphy  suggests  tbat  he  was  a  single  man  when  hf 
parted  from  Abram,  and  therefore  that  he  married  a  womat 
of  Sodom,  and  thus  involved  himself  in  the  sin  of  the  Ant* 
diluvians.  Gen.  vi.  1-7. — A.  G.l 


too 


GENESIS,  OR  THE  FIRST  BOOK  OF  MOSER. 


through  the  phmdering  of  his  house,  and  his  Ciiptivlty 
in  the  war  of  tlie  kintrs,  whicli  followed  soon  after 
his  choice,  and  then  through  his  fearlul  Hight  from 
Sodom,  and  the  losses,  misfortuiios  and  crimes  wliich 
were  connected  with  it.  Thus,  the  want  uf  regard 
to  true  piety,  the  selfishness,  the  carelessness  as  to 
the  siiai  es  of  the  world,  must  ever  be  punished.  And 
indeed,  it  is  just  when  one  thinks,  that  in  his  own 
wilful  and  sinful  ways,  he  has  attained  his  highest 
wishes,  he  finds  himself  ensnared  in  the  retributions 
of  divine  righteousness,  which  rules  over  him  and 
•vorks  with  solemn  irony. 

9.  We  must  distinguish  clearly  the  times  of  the 
revelation  and  manifestation  of  Jehovah  in  the  life 
of  Abram,  from  the  times  in  which  he  conceals 
himself  from  view,  which  may  be  regarded  as  the 
times  of  the  elevation  and  sinking  of  the  faith  of 
Abrani.  He  enjoys  the  first  manifestation  of  God 
after  ihe  first  proof  of  his  faith,  his  migration  to  Ca- 
naan. On  tile  contrary,  there  is  no  intimation  of  any 
revelation  of  God  on  his  return  from  Egypt.  But 
after  Abram's  noble  act  of  faith  towards  Lot,  he 
again  receives  a  new  promise  in  a  new  word  of  the 
Lord.  Then  again,  after  his  march  for  the  rescue 
of  Lot  (ch.  XV.  1).  From  his  connection  with  Hagar, 
thirteen  years  elapse  without  any  mention  of  a  divine 
revelation,  and  the  revelation  which  then  follows 
(ch.  xvii.  1  S.)  wears  the  form  of  a  renewal  of  the 
covenant  (ch.  xv.).  But  now,  after  Abram  had 
obeyed  the  command  as  to  circumcision,  be  enjoys 
the  fullest  manifestation  of  God,  with  the  most  ex- 
press and  definite  promise  (ch.  xviii.  1  ff. ).  Thus 
after  his  intercessory  prayer  for  Sodom,  he  is  re- 
warded by  tlie  appearance  of  the  angels  for  Lot,  and 
Lot's  salvation  (eh.  xix.  29).  After  the  events  at 
Gerar,  and  his  deportment  there  (ch.  xx.),  the  quiet 
and  ordinary  couise  of  life  is  only  broken  by  the 
birth  of  Isaac,  and  then  follows  the  great  trial  of  his 
faith,  which  he  heroically  endured,  and  receives  the 
seal  of  bis  faith.  Fioin  this  introductory  completion 
of  his  life,  it  unfolds  itself  in  the  calm  coming  and 
going  of  the  evening  of  his  days  But  the  promises 
of  (Jod  always  correspond  to  the  acts  and  conduct 
of  faith  whicli  Abrain  bad  shown. 

to.  Lift  up  thine  eyes  and  look  (v.  14).  A  glo- 
rious antithesis  1 1  the  word :  And  Lot  lifted  up  his 
eye.s.  The  selfish  choice  brings  disgrace  and  de- 
struction, the  choice  according  to  the  coun.sel  and 
wisd(»m  of  God  secures  blessing  and  salvation.* 

11.  "This  is  the  third  tlioocratic  promise,  in- 
cluding both  the  fir.-^t  (ch.  xii.  1-3)  and  the  second 
(ch.  xii.  7)."  Knobel.  But  it  has  also,  like  the  pre- 
ceding, its  own  specific  character.  The  first  promise 
relates  to  the  person  of  Abram  ;  in  him  and  in  his 
name  are  einbiaced  all  promised  blessings.  In  the 
second  a  seed  was  mOie  definitrly  prumised  to  .\bram, 
and  alsf»  the  land  of  Canaan  for  the  seed.  But  lii'i'e, 
in  ofiposition  to  the  narrow  limits  in  wiiich  he  is  with 
his  herds,  and  to  the  pre-occupition  of  the  best  pans 
of  (he  land  by  Lot,  there  is  promised  to  him  rhe 
whole  laud  in  its  extension  towards  the  four  i|Uarl(rs 
of  heaven,  and  to  the  boundless  territory,  an  inini- 
merable  seed.  It  should  be  observed  that  the  whole 
fulness  of  ihe  divine  promise,  is  first  unresi  rvedly 
declared  to  Abram,  after  the  separation  fron    Lot.f 


•  ['•  ThilH  he  who  Bought  this  world  lout  it ;  and  be  who 
was  willing  to  ^ve  up  iinytliing  for  the  honor  of  God  and 
reliinon,  found  it."     Fullr.T  ;  soo  Busn,  p.  219. — A.  O.] 

T  ['•  Ahrum  hufi  now  obtainod  *  permaiioiit  rcfltinK-placc 
In  the  land,  out  not  n  font-lireiidtn  belonps  to  him.  His 
bonaobo'd  if  tnualler  in  uuml)C>i  than  at  flrHt.     Hi-  is  old 


Lot  has  taken  beforehand  his  part  of  the  good  thingi. 
His  choice  appears  as  a  mild  or  partial  example  ol 
the  choice  of  Esau  (the  choice  of  the  lentile-pottage). 

12.  Tlie  Holy  land:  an  allegory  of  Paradise,  a 
symbol  of  heaven,  a  type  (germ)  of  the  sanctified  and 
glorified  earth. 

13.  For  the  piiinitive,  consecrated  Hebron,  and 
the  oakgrovo  Mamre,  see  the  dictionaries,  geograph- 
ical hand-books,  and  books  of  travels,  and  also  the 
Bible-work,  Book  of  Joshua. 

14.  Starke  (the  Freiberg  Bible):  "This  is  th« 
first  time  that  silver  and  gold  are  mentioned  since 
tlie  flood,  and  we  may  infer,  therefore,  that  mining 
for  these  metals  must  have  been  practised."  (Re- 
flections upon  Tubal-Cain). 

15.  The  declaration  that  the  Canaanites  and 
Perizzites  were  then  in  the  land,  like  the  allusion  to 
tlie  Canaanites,  ch.  xii.  6,  furnishes  no  ground  for 
the  infi'rence,  according  to  Spinoza,  that  the  passage* 
wire  first  written  when  there  were  no  longer  any 
(^anaanites  and  Perizzites  in  the  land.  For  the  first 
passage  says  plainly,  that  it  was  on  account  of  the 
Canaanites  that  Abram  felt  it  necessary  to  go  through 
the  land  to  Sichem;  and  here  again,  that  owing  to 
their  presence,  he  and  Lot  found  themselves  strait- 
ened for  pasture-ground,  and  were  compelled  to 
separate. 


HOMILETICAI,  AND  PRACTICAL. 

See  Doctrinal  and  Ethical  paragraphs.  The  hap- 
py exodus  of  Abram  from  Egypt,  a  prophecy  or  type 
of  the  glorious  Exodus  of  the  children  of  Israel. — 
Abram's  return  to  the  altar  in  Bethel. — The  house 
of  God  the  consecration  of  the  home. — .4brara  and 
Lot. — The  love  of  peace  characteristic  of  the  be- 
liever.^The  scandal  of  kindred  and  family  strifes. — 
The  eager  watchfulness  of  servants. — The  true  sepa- 
ration for  the  sake  of  peiice. — The  watchword  of 
Abram  in  its  typical  significance. — The  blessing  of* 
spirit  of  concession. — The  character  of  Lot  in  its 
lighter  and  darker  aspects. — Lot's  choice:  1.  In  its 
fair  promise  ;  2.  in  its  evil  results. — The  third  prom- 
ise of  God  to  Abram. — The  peril  of  the  worldly  life, 
and  the  blessing  of  retirement :  Lot  in  the  gate  of 
Sodom,  Abram  in  the  oak-grove  of  JIamre. — How 
(piickly  tlie  paradise  of  Lot's  choice  lay  in  the  terri- 
ble depths  of  the  Dead  Sea. — How  firm  the  promise 
of  the  eternal  possession  of  the  Holy  land  to  Abram's 
seed .  1 .  The  conditional  character  of  the  |)ioniise 
with  reference  to  his  natural  descendants  (the  Ara- 
bians in  Palestine  are  still  his  natural  sons) ;  2.  itg 
unconditional  character  for  his  believing  children 
(.Matt.  V.  5). 

Starke  ;  Abram  and  Lot  feared  God  ;  they  were 
related,  and  fellow-travellers.  Poverty,  hunger,  and 
toilsome  journeys  to  and  fro,  could  not  bring  about 
any  strifes,  but  the  ahnndiincc  of  temporal  posses- 
sions had  nearly  aecoinplishcd  it,  when  Abram  saw 
and  mari.ed  the  cunning  of  Ihe  devil.  If  this  could 
happen  to  holy  men  like  these,  we  may  easily  ses 
how  far  Satan  may  carry  those  whose  hearts  cling 
to  this  world's  good.s. — L.\N(1K,  ver  2  :  It  is  one 
thing  to  be  rich,  and  ipiite  another  to  desire  riidies, 
and  bend  all  one's  energies  and  efforts  to  that  end. 
It  is  not  the  former,  but  the  latter,  which  is  in  oppo 


and  cliildlesfl,  and  yet  his  need  ^hall  be  as  the  dust  of  thi 
earth.  All  around  him  is  liis,  and  ho  is  only  one  Hmo^^  th« 
taiusands^bul   «ir' cAiriSt  nap    fATrifia."    Iluli1z&-'h     -A.  fJ.| 


CHAP.   XIV.   1-24. 


401 


sition  to  true  faith,  and  the  tiivine  blessing  (Sir. 
ixii.  1). — Ver.  7.  The  devil  is  wont  to  sow  tares, 
misunderstandings,  and  divisions,  even  between  pious 
men  and  believers  (Ps.  cxxxiii.  1). — Vers.  8,  9.  What 
a  beautiful  example  of  humiUty  and  the  love  of  peace ! 
The  elder  yields  to  the  younger. — Whoever  will  be 
a  son  of  Abram,  must  strive  to  win  his  neighbor  by 
'ove,  but  never  seek  to  prevail  by  violence. — Ver. 
13.  It  is  commonly  (often)  true,  that  the  people  are 
more  depraved  in  those  parts  of  the  land  which  are 
more  rich  and  fruitful  (Ps.  cvi.  24-29). — A  good 
land  seldom  bears  pious  people,  and  we  cannot  en- 
dure prosperous  days  with  safety  (Ezek.  xvi.  49). — 
OsiANDEB,  upon  ver.  IS:  Religious  worship  at  the 
first  and  last. — Lisco :  In  this  history,  the  principal 
thing  is  the  grace  of  God  towards  the  chosen  race, 
the  divine  providence,  through  which  circumstances 
are  so  arranged  as  to  separate  from  this  race  one 
who  was  not  a  constituent  portion  of  it.  Under  this 
providence  Lot  freely  concedes  all  his  claims  to  the 
land  of  promise,  to  which  the  plain  of  Jordan  no 
longer  belonged  (certainly  not  the  plain  of  Sodom, 
after  its  submersion).  This  interpretation  is  mani- 
festly correct  from  the  account  vers.  14  and  15,  that 
the  new  promise  of  the  land  of  Canaan  was  given  to 
Abram  after  the  departure  of  Lot. — Ver.  16.  In- 
cludes not  barely  the  natural  but  also  the  spiritual 
descendants — the  children  of  Abram  by  faitn  (Jer. 
ixiiii.  22).* — Ver.    17.    This  journey  should  be  a 


*  (See  also  in  confirmation  the  Epistle  to  the  Hebrews, 
ch.  xi.  10,  16,  where  the  apostle  points  to  the  true  and  high- 
eat  sense  of  the  land  promised.  The  spiritual  st-ed  require  a 
heavenly  inheritance,  and  the  heavenly  ioheritance  implies 
a  spiritual  seed. — A.  Q.  ] 


type  of  the  possession  which  took  place  much  latel 
under  Joshua. — Gerlach  upon  ver.  2.  The  outward 
earthly  blessing  was,  to  this  man  of  faith,  a  pledge 
of  the  spiritual  and  invisible. — Passavant  :  1  John 
ii.  15;  Matt.  v.  5,  9;  vi.  33.— Indei'd,  if  we  onl7 
assert  our  just  right  and  posses.-^ious,  harshli/  and 
Jirmli^,  there  is  no  praise  nor  reward  from  God,  no 
promise — no  pleasant  bow  of  peace ;  we  have  our 
reward,  blessing  and  peace  therein. — Schbuder  : 
From  all  these  notices  in  reference  to  Canaan,  it  is 
clear  that  everything  in  this  chapter  bears  upon  the 
land  of  promise. — Calvin  :  If  no  Canaanites  sur- 
round us,  we  still  live  in  the  midst  of  enemies,  whiW 
we  live  in  this  world. — Luther:  To  the  service  of 
God,  and  the  preaching  of  religion,  and  faith  to- 
wards God  (ver.  4),  there  is  added  now  a  most  beau- 
tiftd  and  glorioiii  example  of  love  to  our  neighbor, 
and  of  patience. — Abram's  generous  and  magnani- 
mous spirit  conies  out  all  the  more  clearly,  through 
the  directly  opposite  conduct  of  Lot  (ver.  10). — Be- 
cause Lot  had  in  eye  only  the  beauty  of  the  land,  he 
had  uo  eye  for  the  far  higher,  inward  beauty  of 
Abram's  character. — Schwexke  :  In  his  faith,  Abram 
had  placed  a  low  estimate  upon  the  world  and  its 
good  things,  and  found  a  much  richer  blessing. — 
Heusee  :  Abram  in  his  disturbed  relation  with  Lot : 
1.  The  disturbance;  2.  the  way  in  which  Abram  re- 
moved it ;  3.  the  thought  which  gave  him  strength 
for  his  work.* 

*  [The  whole  chapter  remarkable,  as  it  presents  to  us  the 
workings  of  faith  in  the  domestic  and  ordinary  life,  in  the 
common  transactions  between  man  and  man,  and  affords  us 
an  opportunity  of  obser\iiig  liow  far  his  daily  life  was  in 
unison  with  that  higher  character  with  which  the  inspire*" 
writers  have  invested  him.  Bush,  210. — A.  G.] 


THIRD    SECTION. 

Abram  and  his  War  with  the  Heathen  robber-hands  for  the  rescue  of  Lot.      The  victorious  Champion 

of  Faith  and  his  greeting  to  Melchizedec,  the  prince  of  peace.     His  conduct  towards 

the  King  of  Sodom,  and  his  associates  in  the  War. 


Chapter  XIV.  1-24. 


1  And  it  came  to  pass  in  the  days '  of  Amraphel  [Oesenius :  it  seems  to  be  Sanscrit  Amrap4Ia,  keeper 
of  the  gods;  M surer  :  perhaps,  robbers;  Fiiist :  =  Arphaxad]  king  of  Sllinar  [region  of  Babylon],  Arioch' 
[Oesenius,  after  Bohlen,  Sanscrit  Arjaka,  venerated  ;  FQrst :  the  Arian,  embracing  Persian,  Median,  and  Assyrian] 
king  of  EUasar,  [Symmaohua  and  Vulgate:  Pontus;  Gesenius :  probably  the  region  between  Babylon  and 
Elymais],  Chedorlaomer*  [Maurer:  band  of  the  sheaf;  FOrst:  probably  from  the  ancient  Persian]  kino-  of 
Elam  [Elymais],  and  Tidal  [Gesenius:  fear,  veneration]  king  of  nations  [Clericus  :  Galilean  heath  en]  ; 

2  That  these  made  war  with  Bera  [Gesenius  =  5-}",a]  king  of  Sodom,  and  with  Birsha 
[Gesenius  =  5ia-;-ia]    king   of  Gomorrah,   Siiinab    [Gesenius :  father's  tooth]    king  of  Adraak 

[Furst:    fruit  region,  city  in  the  district  of  Sodom,  farm-city],    and    Shemeber    [Gi-senius ;    soaring  aloft; 
glory  of  the  eagle  7]    king   of  Zeboiim    [Gesenius:  place  of  hyenas]  and    the    king  of  Bela  [devoured. 

3  destroyed],  which  is  Zoar  [the  small].     All  these  were  joined  together  in  the  vale  of  Siddim 

[Aqmla?  valley  of  fields ;  Gesenius:  depressed  land,  "Wadyj  Furst:  plain],  which    is    [now]    the    salt   sea 

4  [aeaof  asphalt.  Dead  sea].     Twelve  years  they   served  Chedorlaomer  [as  vassals],  and  in  the 

5  thirteenth  year  they  rebelled.  And  in  the  fourteenth  year  came  Chedorlaomer,  and  the 
Icings  that  were  with  him,  and  smote  the  Rephaims  [riants;  Ewaid:  long-drawn,  tau]  in  Ashte 

26 


io2 


GENESIS,  OR   THE  FIRST  BOOK   OF  MOSES. 


roth  Karnaim  [horned  Astarte ;  from  Astiirte-worehip,  city  in  Batanaea,  Dent,  i,  4 ;  Josh.  liii.  12j,  and  thf 
ZuzilliS  FSusaer;  Gesenitis :  from  the  fertility  of  the  cuimtrj* ;  Septuagint  and  others:  i0VT}  Itrxvpa^  in  HaiT 
[treasures;  probably  an  Ammonite  region],  and  the  Emiins  [terrors;  Emacr,  originally  in  the  land  of  Moab] 
in    Sliaveh    [plain]    Kiriathaim     [twin  cities  in  the  tribe  of  Reuben,  Num.  xxxii.  37;  lat«r  in  Moab,  Jer. 

6  xlriii.  l].       And  the    Horites    [dwellers  in  cave.=]    in    their  Mount  Seir  [rugged;  Gesenius:  wooded; 

Furst;  hairy],  unto  El-  [o.ik,  terohinth]  Paran  [probably,  cave-region],  which  is  by  the  wilderness. 

7  And  thev  returned,  and  came  to  En-mishpat  [well  of  Judgment],  which  is  Kadesh  [sanctuary  1, 

and    smO«e    all    the    country    [fields]    of  the  Amalekites    [between  Palestine,  Idnmea,  and  Egypt], 

id]  also  the  Amorites  [mountaineers?]  tiiat  dwelt  in  Hazezon-tamar  [p:ilm-pnming,  a  city  in  tin 

S    wilderness  of  Jndea;  later,  Engedi,  fountain  of  the  kid].       And    there  Went    Out  the    king    of  Sodolll, 

and  the  king  of  Gomorrah,  and  the  king  of  Admah,  and  the  king  of  Zeboiiiii,  and  thf 

king  of  Bela  (the  same  is  Zoar;)  and  tliey  joined  battle  with  them  in  Ihe  vale  of  Sid 

9  dim ;    With  Chedorlaomer    the  king  of  Elam,  and  with  Tidal  king  of  nations,  and 

Aniraphel  king  of  Shinar,  and  Arioch   king  of  Elksar;    [wi.ich]  four  kings  with  five. 

10  And  the  vale  of  Siddira  was  full  of  slime-pits  [pits  upon  pits]  ;  and  the  kings  of  Sodom 
and  Gomorrah  fled,  and  fell  there   [the  warriors]  ;    and  they  that  remained  fled  to  the 

11  mountain.     And  they   [the victors]  took  all  the  goods  of  Sodom  and  Gomorrah,  aiid  all 

12  their  victuals,  and  went  their  way.  And  they  took  Lot,  Abram's  brother's  son,  who 
[for  he]  dwelt  in  Sodom,  and  his  goods,  and  departed. 

13  And  there  came  one  that  had  escaped'  [fugitives],  and  told  Abram  the  Hebrew 

[immigrant]  ;    for    he  [who]    dwelt   in    the    plain    [oak-grove]    of  Mamre  [richness,  strength]    thf> 

Amorite,  brother  of  Eschol  [vine-branch],  and  brother  of  Aner  [i.  e.  -lyj ,  i^^p?]  ;  and  these 

14  were  confederate  with  Abram.  And  when  Abram  heard  that  his  brother  was  taken 
captive,   he  armed  [led  out  to  war]   liis  trained  servants  [initiated,  tried],  born  in  his  own 

15  house,  three  hundred  and  eighteen,  and  pursued  them  unto  Dan.  And  he  divided  him- 
self against  them,  be  and  his  servants,  by  night,  and  smote  them,  and  pursued  them 
unto  Hobah  [hiding-place],  which  is  on  the  left  hand  [northerly]  of  Damascus  [restless  activity]. 

16  And  he  brought  back  all  the  goods,  and  also  brought  again  his  brother  Lot,  and  hi.'f 
goods,  and  the  women  also,  and  the  people. 

1  7  And  the  king  of  Sodom  went  out  to  uieet  him  (after  his  return  from  the  slaughter 

of  Chedorlaomer,   and  of  the  kings  that  were  with  him  [confederates]),  at  the  valley  of 

18  Shaveh  [the  plain  northward  of  Jemsalem,  2  Sam.  xviii.  18],  which  is  the  king's  dale.  And  [But] 
Melchizedec  [king  of  righteousness]  king  of  Salem  [schaiem  =  cibr]  brought  fori  h  bread  and 

19  wine:  and  he  was  the  priest  of  the  most  liigh  God  [of El-Eijon].  And  he  blessed  him. 
and  said.  Blessed  be  Abram  of  the  most  high   God,   possessor  of  heaven  and  earth 

20  And  blessed  be  the  most  high  God,  which  hath  delivered  thine  enemies  into   thy  hand. 

21  And  he  [septuagint:  'Agpa/i ;  compare  Heb.  vii.  4]  gave  him  tithes  of  all.  And  the  king  of 
Sodom  said   imto  Abram,  Give  me  the   persons   [souls],  and  take  [ret.iin]   the  goods  to 

22  thyself     And  Abram   said  to  the   king  of  Sodom,  I  have  lifted  up  my  hand  unto  the 
2o   Lord,  the  most  high  God,  the  possessor  of  heaven  and  earth.  That  I  [the  form  of  an  oath :  ifl] 

will  not  take  from  a  thread  even  to  a  shoe-latchet  [the  least],  and  that  I  will  not  take 
'/■-  anything  that  is  thine,  lest  thou  shouldest  say,  1  have  made  Abram  rich:  Save  only 
that  which  the  young  men  have  eaten,  and  the  portion  of  the  men  which  went  with  me, 
Aner,  Eschol,  and  Mamre:  let  them  take  their  portion. 

»  [Ver.  1.— Lange  render-'  *hifl  first  clause  as  independent.  "And  it  came(,to  pass  after  days,  or,  in  the  lapse  ol 
iays."— A.  G.) 

^  I  Ver.  L— Wordsworth  and  Murphy,  lionine,  or  linn-like.— A.  G.] 

■  [Ver.  1. — ".Some  identify  it  with  Telassar  ;  others  more  probably  regard  it  as  Larsa.  now  Simkamh,  about  fifteen 
oulcs  Houtheasi  of  Wiirka.    Eiawlin  "on,     Wokuswohth,  p.  (i9.— A.  G.) 

♦  iVer.  I — '*  Kawlinson  cimpareh  it  with  Kttdur-Mapulo ,  or  ilaluh,  whose  name  is  found  on  the  bricks  of  Chaldea. 
■sd  whose  title  is  Apda  Uartu,  Havaeer  ct  the  Wist."— Mdrpht,  p.  278.— A.  G.) 


GENERAL  REMABKS. 

1.  Th^  Modern  Criticium — Knobkl  (p.  143)  ng- 
Bi(rns  the  Section  (with  ch.  xv.)  to  the  Jeliovislic 
enlar«enient,  since  the  Klohistic  author  narrates  the 
founding  of  the  theocratic  covenant  elsewhere  (ch. 
XTii).  Wc  must  carefully  liistinguisli,  in  a  tlieologi- 
cal  point  of  ^lew,  be'ween  the  permanent  covenant 


of  faith  (ch.  xv.),  and  the  special  and  temporary  cov 
en:int  of  circumcision  *  (ch.  xvii.),  which  rests  upon 
it  (see  Rom.  iv.).  The  idea  that  Ihe  character  of 
Alirani  and  the  narrative  of  Melchizedec  are  driwr 


•  I  Temporary,  however,  only  as  to  its  external  form,  And 
tho  sign  01-  seal  of  the  covenant.  The  covenant  itself  ir  oni 
and  permanoiit.^A.  O.I 


CHAP.  XIV.  1-24: 


40? 


:r«ditionally  from  interested  motives  of  the  Hebrews, 
a  without  foundation.* 

2.  For  special  literature  upon  ch.  xiv.  see  Knobkl,  I 
p.  134. 

S.  T!u  Warinal-ivg  Powers.  —  According  to 
Knobel,  wLj  here  agrees  with  Joseph.,  Antiq.  i.  9, 
the  Assyrian  must  be  viewed  as  the  ruling  power, 
which  leads  all  the  individual  attaclcmg  kings,  as 
subject  princes  or  monarchs ;  for  there  is  no  trace 
Bf  evidence  in  history,  that  the  elsewhere  unimport- 
ant Elymais  (Susiane)  has  ever  exercised  a  sort  of 
world-dominion.  Josephus  calls  the  Assyrian  tlie 
leading  power,  Syncellus  the  Syrian,  which  in  this 
case  is  just  equivalent ;  but  according  to  Ktesias  and 
others,  the  Assyrians  were  the  first  to  establish  a 
world-dominion  (see  p.  142,  flf.).  Keil,  on  the  other 
hand,  holds  that  the  kingdom  of  Amraphel  of  Shi- 
nar  which  Nimmd  founded,  had  now  sunken  to  a 
mere  dominion  over  Shinar,  and  that  Elam  now  ex- 
ercised the  hegemony  in  inner  Asia.  The  beginning 
of  the  Assyrian  power  falls  in  a  later  period,  and 
Berosus  speaks  of  an  earlier  Median  dominion  in 
Babylon,  which  reached  down  to  the  times  of  the 
patriarciis.  (He  refers  to  Niebuhr's  "History  of 
Assyria,"  p.  271).  There  is  clearly  a  middle  view. 
At  the  date,  ver.  1,  Amraphel,  king  of  Shinar,  stands 
at  the  head  of  the  alliance  of  Eastern  princes ;  but 
the  war  was  waged  especially  in  the  interest  of 
Chedorlaomer  of  Elam.  Amraphel  appears  as  the 
nominal  leader ;  Chedorlaomer  the  victorious  cham- 
pion of  an  Eastern  kingdom,  involved  to  some  extent 
ji  decay.  The  Palestinian  kings,  or  kings  of  Sid- 
iim,  opposed  to  them,  are  described  as  previously 
fassals  of  Chedorlaomer,  because  the  narrative  here 
treats  of  the  history  of  Siddim,  pre-eminently  of  the 
history  of  Sodom  and  Lot ;  but  this  does  not  exclude 
the  supposition,  that  the  princes  or  tribes  named  in 
vers.  6  and  6,  were  also  at  least  partly  dependents 
of  Chedorlaomer.  For  in  order  to  subject  the  lower 
Jordan  valley,  he  must  have  somewhere  forced  a 
passage  for  himself  into  the  land.  Keil  :  ''  It  seems 
eignificiuit  that  at  that  time  the  Asiatic  world-power 
had  advanced  to  Canaan,  and  brought  the  valley  of 
the  Jordan  into  subjection,  with  the  purpose,  doubt- 
less, to  hold,  with  the  valley  of  the  Jordan,  the  way  to 
Egy(rt.  We  have,  in  this  history,  an  example  of  the 
'later  pressure  of  the  world-power  against  the  king- 
dom of  God  established  in  Canaan  ;  and  the  signifi- 
cance of  these  events  with  reference  to  the  historical 
salvation,  lies  in  the  fact,  thai  the  kings  of  the  Jor- 
dan valley  and  surrounding  region  are  subject  to  the 
world-power.  Abram,  on  the  contrary,  with  his 
home-born  servants,  slays  tlie  victor  and  takes  away 
his  spoil — a  prophetic  sign,  that  in  its  contests  with 
the  world-power,  the  seed  of  Abram  shall  not  only 
aot  be  brought  into  subjection,  but  be  able  to  res- 
THe  those  seeking  its  help. 

4.  Ancient  Damascus,  also,  first  appears  here  in 
Ihe  dim  distance. 


EXEGETICAL  AND  CEITICAL. 

1.  The    Rings    at  ITar.— (Vers.    1-3).      "  The 
kings  named  here  never  appear  again."    Keil.f — 

*  [The  ooimectioii  of  this  chapter  with  what  precedes  and 
follows  is  close  and  natumL  It  shows  that  Lot's  choice, 
ffiiiie  apparently  wise,  was  attended  with  bitter  fruits;  it 
lays  the  ground,  in  Abram's  conduct,  for  the  promise  and 
transactions  of  the  xvth  cha|»ter.  There  would  be  a  seriijus 
Teak  in  the  history  were  this  wanting. — A.  G.] 

^  I  Chedorlaomer,     Upon  the  bricks  recently  found  in 


Shinar  and  Elam  (see  ch.  10).     Ellasar,  probabl) 

Artemita,  which  is  called  also  Chalasar,  lying  in 
Soutliern  Assyria.  (Goiim  *)  Nations  is  here  of 
special  significance  (see  translation  of  the  text,  als*. 
upon  ver.  2 ;  compare  Josh.  x.  3,  5,  23). — Al] 
these;  namely,  the  last-named  five  kings. — In  the 
vale  of  Siddim f  (see  the  text).  "The  five  named 
cities  described  (Wis.  x.  6)  as  a  -rnvTairoXis,  ap- 
pear to  have  formed  a  confederacy.  The  four 
first  (connected  together;  also  ch.  x.  19)  perished 
afterwards  (Deut.  xxix.  22  ;  comp.  Hos  xi.  8). 
On  the  contrary,  Bela,  i.  e.,  Zoar,  was  net  over- 
taken in  the  ruin.  The  most  important  are  Sodom 
and  Gomorrah,  which  are  elsewhere  exclusively 
named,  even  here,  vers.  10  and  11."  Knobel.  TIjere 
is  no  ground  for  his  conjecture  that  they  were 
not  Canaanites,  drawn  from  a  misunderstanding  of 
ch.  xii.  12,  that  this  region  did  not  belong  to  the 
land  of  Canaan.  Keil:  "That  there  were  five 
kings  of  the  five  cities,  is  in  accordance  with  the 
custom  of  the  Canaanites,  among  whom,  still  later, 
every  city  had  its  king."J 

2.  liie  H'[7r  (vers.  4-12).  a.  Its  cause  {\er.  4). 
b.  The  course  of  the  Eastern  Kings  hi  their  March. — 
'"They  came, doubtless,  in  the  usual  way,  through  the 
region  of  the  Euphrates  to  Syria  (Strabo,  xvi.) ;  from 
here,  as  they  afterwards  directed  their  return  march 
to  this  region,  advancing  southwards,  thev  attacked 
tho-e  who  had  revolted ;  at  first,  namely,  the  Re- 
phaim  in  Bashan,  i.  e.  the  northerly  part  of  the 
country,  east  of  the  Jordan  (Xumb.  xxxii.  39),  then 
the  Zuzims,  dwelMug  farther  to  the  south,  and  after- 
wai  ds  tlie  still  more  southern  Eminis."  Knobel. — 
The  Rephaim. — "  A  tribe  of  giants  of  great  stat- 
ure, spread  throughout  Pt-raea ;  also  found  westward 
from  Jerusalem,  upon  Mount  Ephraim,  and  in  Phi- 
listia.  They  were  gradually  exterminated  through 
the  Amorites,  Ammonites,  Moabites,  and  Israelites." 
Keil  holds  that  they  were  of  Semitic  origin  (p.  140). 
Ashteroth  Kamaim,  or  simply  Ashteroth,  a  chief 
city  of  Bashan,  the  residence  of  Og,  the  king  (Deut. 
i.  4).  The  details  may  be  found  in  Keil  and  Knobel. § 
— Zuzima  (an  Ammonitish  province),  probably  the 
same  with  Zamsmnniims  (Deut.  ii.  20.)  —  Ham. 
Identified  (Deut.  ill.  11)  with  Rabliah  of  the  Ammon- 
ites (ruins  of  Ammon). — Emims,  terrors.  The 
older  inhabitants  of  the  cotmtry  of  Moab,  like  the 
Zuzims,  included  with  the  Rephaim. — Kiijathaim. 
Incorrectly  located  by  Eusebius  and  Jerome  ;  the 
ruins  el  Teym,  or  el  tueme. — The  Horites.  The 
original  inhabitants  of  the  country  of  the  Edomites. 
They  drove  the  Horites  to  Elath,  upon  the  east  side 
of  the  wilderness  of   Paran.     The  mount   Seir  be- 


Chaldea  there  occurs  the  nnme  of  a  king— i'uifurmapufa- 
which  Rawlinson  thinks  may  be  the  same,  especially  since 
he  is  further  distingruished  as  the  Rnvcgir  of  the  West. 
Jacobcs,  p.  247. — A.  tr.l 

*  [Delitzsch  suggests  perhaps  an  earlier  name  foi 
"Galilee  of  the  OenHles."  Comp.  Josh.  xii.  23;  Jndg. 
iv.  2  ;  anil  Isa.  viii.  23. — A.  G.J 

t  [Which  is  the  Salt  sea,  i.  e.,  into  which  this  valley  waM 
changed  in  the  overthrow  of  the  cities  (six.  24).  Km.,  p. 
139.— A.  G.] 

t  [The  five  kings  belonged  prol-ably  to  the  family  of 
Ham,  which  hivd  pushedits  way  northward,  but  had  heen 
here  checked  and  held  under  the  sway  of  the  Shc-mitic  king 
for  twelve  years,  but  had  now  revolted.  Wordswoeth,  p. 
69.— A.  G.l 

5  putter  finds  it  in  the  Tell  Ashareh.  J.  G.  Wetst«»c 
identifies  it  with  Bosra,  for  which  he  urges  the  central  posi- 
tion of  this  city  in  Persea,  and  the  similarity  of  the  n.ime4 
Bortra  and  n-prrs .  "Porter  sngge.--ts  'Afinth,  eight 
miles  from  Bosra",  as  the  Samaritan  version  ha*  *Anhln* 
for  'Ashlarnth."    A.  G  ' 


404 


GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


tween  the  Red  and  Dead  seas.* — Yer.  S.  They  now 
turned  from  the  south  to  the  north  (i^ee  Keil,  p.  141). 
The  victory  ot  the  Amalekites  wag  gained  in  what 
wa.s  later  the  southern  territory  of  the  Hebrews. 
Kail  and  Hengstenberg  hold  that  it  is  not  the  Ama- 
lekites themselves,  but  the  inhabitants  of  the  land 
which  later  belonged  to  the  Amalekites.  It  says, 
indeed,  the  country  of  the  Amalekites,  f  and  (Gen. 
ixxvi.  12,  Iti)  Amalek  descended  from  Esau.  But 
then  we  should  expect  some  account  of  that  original 
people.  And  the  Amalekitish  drscendants  of  Esau 
may  have  mingled  with  the  eailier  con>tituent  por- 
tions of  the  people,  as  the  Ishmaclites  with  the  ear- 
lier inhabitants  of  Arabia.  Lastly,  even  the  Amor- 
ites,  upon  the  west  side  of  the  Dead  Sea,  were 
involved  in  the  slaughter.  Kiiobel  denies  that 
Hazezon-tamar  can  be  identified  with  Engedi,  for 
which,  however,  2  Chron.  xx.  2,  bears  its  testimony. 
A  rapid  march  made  it  possible  that  these  tribes 
should  be  attacked  and  overcome  one  by  one.  It  is 
not  said  that  they  had  all  been  tributary.  Mean- 
while, however,  the  five  kings  in  the  vale  of  Siddim 
had  time  to  arm  themselves,  c.  The  Battle  in  the 
vale  of  Siddim.  The  five  feeble  kings  of  the  penta- 
polis  coulii  not  resist  the  four  mightier  kings. — And 
they  fell  there.  The  valley,  we  are  told,  was  full 
of  pits  of  bitumen,  or  asphalt.  This  account  is  con- 
firmed by  the  mass  of  asphalt  in  the  Dead  Sea.  For 
these  masses  of  asphalt,  see  the  condensed  notices  in 
Knobkl,  p.  136. 1  This  remark,  however,  does  not 
explain  why  the  five  kings  were  defeated,  but  why 
they  found  the  flight  through  that  region  so  destruc- 
tive. They  fell  here,  partly  hindered  by  the  pits, 
partly  plunging  into  them  ;  only  a  few  escaped  into 
the  mountains  of  Moab.  The  obvious  sense  appears 
to  be,  that  the  kings  of  Sodom  and  Gomorrah  were 
themselves  slain.  Knobel  thinks  the  troops  or  forces 
are  intended,  and  holds  it  as  certain  that  the  king 
of  Sodom  escaped  (ver.  17).  But  it  may  be  his  suc- 
cessor in  the  government  who  is  here  mentioned. 
Whatever  of  spoil,  in  goods  or  men,  was  found  by 
the  conquerors  in  the  city,  was  taken  away ;  and, 
what  is  the  main  thing  in  the  narrative,  Lot  with 
tliem.  It  is  most  significant  :  for  he  dwelt  in 
Sodom.  § 

3.  Ahram's  March  and  Victory  (vera.  13-16). — 
One  that  had  escaped.  The  article  marks  the 
race  or  lineage.  A  fugitive  who  sought  Abram  in 
Hebron,  nju<t  doubtless  have  stood  in  close  relations 
with  Lot. — Abram  the  Hebrew,  the  immigrant.  || 
Abram,  as  Lot  also,  was  viewed  by  the  escaped,  who 
was  bora  in  the  land,  as  an  immigrant,  and  because 
Lot  the  Hebrew  was  a  captive,  he  sought  Abram  the 
Hebrew.  Tlie  Amorite  Mamre,  and  his  two  brothers, 
were  named  as  confederates  with  Abram,  because 


•  [Ei  Faram,  terebinth,  or  rather  wood  of  Parnn,  Js  with- 
out doubt  the  later  Elath,  at  the  head  of  the  AilaDitic  gtUf ; 
the  pres'-nt  Akaba.     Keil,  p.  141.— A.  G.l 

*  [Kadfsb,  probably  at  Ain-el  Waibeh ;  though  Keil 
tnd  Wordsworth  favor  the  location  at  Ain  Kades,  in  the 
east  of  the  hit'best  part  of  Jebel  llalal,  about  five  hours 
E.8.E.  from  Morlinhi.— A.  O.] 

t  f  Alw)  KoBi.NsoN*8  " Kesearches,"  vol.  ii.  pp.  228-230. — 
A.O.I 

5  (The  p^iaaa^c  is  so  conetmcted  in  tho  Hebrew  as  to 
brinf^  out  thin  Kit.Tiiflcauce.  And  they  took  Lot,  and  his 
goods,  AbraraV  brother's  eon,  and  departed ;  and  (for)  h« 
vaa  dwellini^  in  Sod(tm. — A.  O.] 

I  ['I'he  one  fr'du  the  other  side,  who  has  come  across  tho 
nver.  But  Miiroliy  urtre.s  in  favor  of  taking  Hebrew  aa  a 
patTonymic;  *'tn.'it  every  other  tribe  in  the  counti-y  had 
origllliilly  migrated  across  tho  Euphrates,  and  that  the  word 
bete  distinguishes  Ahrain  as  the  Hebrew,  just  as  his  coufed- 
•otite,  Mamre,  is  distinguished  as  the  Amorite.**— A.  Q.] 


they  assisted  him  now  in  the  war  (ver.  24).  Thai 
confederation  shows  his  overwhelming  influence.— 
Abram  heard  that  his  brother  was  a  captive.  Th« 
expression  is  significant.  Instantly  he  arms  hi. 
trained,*  u  e.,  his  proved  servants,  and  practised  in 
the  use  of  arms ;  especially  those  bom  in  his  own 
house.  "That  the  patriarchs  carried  weapons  in 
clear  from  ghs.  xxxiv.  ia, ;  xlix.  5."  Knobel. — Unto 
Dan.  Keil  shows  that  the  Dan  alluded  to  cannot  bt 
the  (Laish)  Dan  (Judg.  xvhi.  29)  situated  iu  the 
midst  of  the  sources  of  the  Jordan,  since  it  does  not 
he  upon  either  of  the  ways  leading  from  the  valley 
of  the  Jordan  to  Damascus ;  but  Dan  in  Gilead  (Deut. 
xxxiv.  1 ;  2  Sam.  xxiv.  6).  In  Dan,  Abram  dividea 
his  little  army  into  bands,  and  falls  upon  the  enemy 
from  diflferent  quarters  by  night,  and  pursues  him 
unto  Hobah,  "  probably  preser  red  in  the  village 
Hoba,  which  Troilo  found  a  quarter  of  a  mile 
northerly  from  Damascus."  Keil.  The  Hebrews  de- 
fined the  quarters  of  the  heavens  with  their  faces 
to  the  East;  hence  the  left  hand  is  northward. 
Victorious,  he  brought  back  the  whole  spoil  of  the 
enemy,  both  in  men  and  goods. — And  also  Lot  his 
brother. 

4.  Abram's  Triumphant  Return  (vers.  17-24). 
The  kings  who  welcome  him. — At  the  valley  of 
Shaveh,  i.  e.  the  (later)  king's  dale.  The  valley 
proljably  takes  its  name  from  this  event.  Absalom 
erected  his  pillar  here,  2  Sam.  xviii.  18  (afterwards 
remodelled  in  the  Greek  style).  According  to  Jo- 
SKPHCS,  Antiq.  vii.  In,  3,  it  lay  about  two  stadia 
from  Jerusalem.  Melchizedec  went  northwards  to 
meet  him,  thus  in  the  upper  valley  of  the  Kidron 
(see  Dictionaries).  Melchizedec  appears  to  have 
anticipated  the  king  of  Sodom  ;  at  all  events  he  has 
the  precedence.  Under  his  royal  city,  Saletu,  we 
must  understand  Jerusalem  (Ps.  Ixxvi.  3),  and  not 
the  di>taut  Salim  in  whose  vicinity  John  baptized 
(John  iii.  23).  Comp.  Keil,  p.  143.  In  favor  of 
Jerusalem  (11^  =  ^^"i?,  founding,  or  'in""!,  posses- 
sion ;  the  name  obujn^  is  either  the  founding  or 
the  possession  of  peace;  the  first  is  preferable,)  are 
JosKPHUs :  Antiq.  i.  10,  2 ;  the  Targums,  Aben 
Ezra,  Kimchi,  etc.,  Knobel,  DeUtzsch,  and  Keil ; 
Krahmer,  Ewald  :  "  History  of  Israel,  ii.  p.  41ii,"  are 
in  favor  of  the  Salim  of  Jerome.  That  at  the  time 
of  Jerome,  the  palace  of  Melchizedec  was  usually 
pointed  out  in  the  ruins  of  Salumias,  lying  about 
eight  Roman  miles  from  Scythopolis,  of  which  Rol> 
inson  .and  Smith  found  no  trace,  proves  nothing 
Salumias  lay  too  far  to  the  north,  for  the  statemem 
in  the  narrative.  Melchizedec  (king  of  righteous- 
ness— the  language  of  the  t-'anaanites  was  Hebraic) 
is  described  as  a  priest  of  El  Eljon.  According  to 
Sanchuniaton  (EusebijS:  Pr<ep.i.  10),  the  Phojni- 
cians  called  God  'EAior^,  and  Hanno  the  Carthaginian, 
in  Plautus  Panulus^  names  the  gods  and  goddesses 
Elo7iim  or  Elonoth  ;  but  the  term  here  used  is  differ- 
ent, and  its  signification  is  monotheistic,  "  not  God 
as  the  highest  among  many,  but  in  a  monotheistic 
sense,  the  one  most  high  (jod."  (Delitzsch).  H« 
brings  from  his  city  bread  and  wine  to  refresh  Abram 
and  his  followers.  "  The  papists  explain  it  with  ref- 
erence to  the  sacrifice  of  the  mass,  but  the  reference 
is  fatal  to  their  own  case,  since  Melchizedec  gave 


*  [These  tried,  proved,  thus  trained  servants,  were  bom 
in  hiK  house,  Prov.  ttii  6.  '*  Abram  had  trained  them  in 
spiritual  things  in  the  service  of  God,  as  well  as  in  fidelity 
to  himself;  see  chai  xviii.  19,  and  xxiv.  1*  49."  Wokm 
woBin,  p.  71. — A.  G.' 


CHAP.  XIV.   1-24. 


to; 


the  wine  also.  He  brought  forth,  not  he  brought 
before  God."  Schroder.  Melchizedec's  prayer  for 
prosperity  :md  blessing  is  translated  by  Delitzsch 
rhytlimieally  as  a  double  blessing.*  The  term  i'ilp 
denotes  the  ruler,  but  may  also  be  used  to  denote 
the  creator  and  possessor. — And  he  gave  him 
tithes.  As  Melchizedec  was  a  priest  of  the  true 
God,  the  gift  of  the  tithe  of  tlie  spoil  was  a  sanctiti- 
cation  of  the  war  and  victory,  as  in  the  later  history 
of  Israel  the  tithe  belonged  to  the  priest  (Lev.  .^.wii. 
30),  and  the  payment  of  the  gift  of  consecration,  out 
of  the  spoils  of  war,  to  the  priestly  tribe,  was  se- 
cured by  law  (Xumb.  xxxi.  28  S. ;  2  Sam.  viii.  1 1 ; 
1  Chron.  xxvi.  27).  Compare  Heb.  vii.  4. — The  king 
of  Sodom  does  not  speak  in  a  formal,  solemn  way, 
but  with  obvious  prudence,  encouraged  by  the  gene- 
rosity of  Abram,  to  whom,  by  the  laws  of  war,  the 
captives  belonged  as  slaves  — Give  me  the  per- 
sons (souls).  Tlien  follows  the  noble  declaration  of 
Abram,  which  is  both  a  recognition  of  the  God  of 
Melchizedec,  or  of  tlie  community  of  faith,  between 
Abram  and  Melchizedec,  since  it  joins  together  the 
names  Jehovah  and  El  Eljon,  and  at  the  same  time 
a  noble  expression  of  his  unselfishness.  He  would 
not  retain  anything  from  a  thread  to  a  shoe-latchet, 
i.  e.,  not  the  least  thing,  so  that  the  king  of  Sodom 
could  never  say,  I  have  made  Abram  rich.  As  he 
declares  his  intimate  commimion  with  Melchizedec, 
and  introduces  it  into  the  very  forms  of  expression 
of  his  rehgion,  so  he  utterly  refuses  an;/  community 
of  goods  with  the  king  of  Sodom.  He  reserves  only 
what  his  servants  had  already  consumed  in  the  neces- 
sities of  war,  and  that  part  of  the  spoil  which  fell  to 
his  three  confederates,  Aner,  Eschol,  and  Mamre 
(Numb.  xxxi.  26  ;  I  Sam.  xxx.  26). 


DOCTKIKAl  AND  ETHICAl. 

1.  The  first  well-defined  appearance  of  war  in 
Its  different  aspects.  A  war  of  the  world  against 
the  world — the  kings — the  alliances — the  conquerors 
— the  rulers  and  their  revolted  vassals — the  promi- 
nent leader  (Chedorlaomer) — the  attack — the  victory 
and  defeat — the  plunder,  and  service  of  captives — 

lOf  the  hard  destiny  of  those  who  dwelt  quietly  in 
the  land  (Lot) — of  the  wide-spread  terror,  an<l  the 
rebuke  of  that  terror,  before  the  true  heroism  with 
which  the  true  hero  of  faith  opposes  a  defensive 
and  necessary  war,  to  the  attacks  of  tlie  confident 
and  haughty  prince.  The  children  of  God  find 
themselves  unexpectedly  involved  in  the  wars  of  tlie 
world,  as  the  liistory  oP  Abram,  Lot,  and  Melchizedec 
proves.  The  destructive  nature  of  war,  so  Car  as  it  is 
the  fruit  of  human  passions,  and  the  providential 
overruling  of  it  unto  salvation. 

2.  The  fearful  overthrow  of  the  Sodomite  pentap- 
olis  in  the  vale  of  Siddim,  and  the  wonderful  rescue 
Dy  Abram  tlie  man  of  faith,  wrought  no  repentance 
hi  the  people  of  that  valley,  although  tliey  were  al- 
ready weakened  and  enervated  by  their  luxury,  nor 
even  any  gratitude  towards  Lot,  for  whose  sake  they 
▼ere  rescued  (ch.  xix.  9).     Hence  the  lost  battle,  and 


•  "  Gebenedeit  sei  Abram  Gott,  dem  Allerliabenen, 
Bern  Erschaffer  Himmels  und  der  Erde 
tlnd  gebenedeit  sei  Gott,  der  Allerhabene 
Der  geliefert  deine  Dranger  in  deine  Hand." 

llCeil  also  refers  to  the  poetical  forms  n^"HS  and  ISi'C  . 
4.  O.l  '       '  '■ 


the  terrors  of  war  in  the  vale  of  f  iddim,  became  i 
portent  and  sign  of  their  later  overthrow. 

3.  In  the  misfortunes  which  came  upon  him.  Lot 
must  suffer  the  retribution  for  his  misdeeds  towardj 
Abram.  But  Abram  rewards  his  ingratitude  with 
self-sacrificing  maguanimity. 

4.  The  terrors  of  war  in  its  desolating  and  [jara 
lyzing  power.  How  it  may  be  interrupted,  and  is 
usually  checked  and  brought  to  an  cud,  through  the 
heroic  faith  and  courage  of  some  single  hero,  or  it 
may  be,  band  of  heroes. 

5.  Abram,  the  man  of  peace  of  the  previous 
chapter,  the  yielding  child  of  peace,  is  instantly 
clianged  into  a  lion  when  the  report  comes  to  him, 
that  Lot,  his  brother,  is  a  captive.  One  citizen  of 
the  kingdom  of  God  is  of  so  great  importance  in  his 
esteem,  that  he  will  attack  a  whole  victorious  army 
with  his  little  band,  and  venture  his  own  life,  and 
the  lives  of  his  servants  upon  the  issue.  Thus  enter 
in  opposition  to  the  gloomy  heroism  of  the  earth  in 
Chedorlaomer  and  his  followers,  the  light  and  cheer- 
ful heroism  of  heaven,  to  the  war  for  oppression  and 
bondage  in  its  dark  form,  the  light  form  and  aspect 
of  the  war  of  salvation  and  liberty,  to  the  power  of 
godlessness,  inhumanity,  and  desperation,  in  union 
with  demoniac  powers,  the  [lower  of  faith,  and  love, 
and  hope,  in  covenant  with  Jehovah. 

6.  It  did  not  enter  the  thought  of  Abram,  that 
the  princes  against  whom  he  went  out  to  war  were 
for  the  most  part  descendants  of  Shem,  and  indeed 
the  people  of  his  former  home,  and  that  those  whom 
he  rescued,  and  with  whom  he  conm-cts  himself,  are 
the  descendants  of  Ham.  The  motive  for  the  war 
was  to  save  Lot,*  and  the  alliance  for  the  right, 
against  the  alliance  for  wrong,  was  decisive  for  him. 
The  love  to  his  brother,  the  Hebrew,  has  special 
power-  Brotherly  love.  Every  Hebrew,  in  the  best 
and  highest  sense,  must  help  others  as  his  brethren. 
But  in  "  the  Hebrew  "  here  the  important  thing  is, 
that  he  '•  comes  from  across  tlie  river,"  not  as  De- 
litzsch holds,  that  he  is  descended  from  Heber. 

7.  Aiiram  has  not  only,  in  his  faith,  a  heroism 
and  self-sacrifice  which  overcomes  the  world,  he  has 
also  the  heroic  strength  and  spirit.  His  servants 
are  men  trained  to  arms.  He  knew  that,  in  an  evil 
world,  one  needs  defence  and  weapons,  and  must  be 
armed.  !n  his  war  with  the  world,  he  does  not  de- 
spise an  honorable  alliance  with  those  who,  in  a  reli- 
gious point  of  view,  may  have  different  ways  of 
thinking  from  himself.  Indeed,  he  acts  throughout 
in  the  true  hero-spirit.  The  rapid,  instantaneous 
onset,  the  well-ordered  and  irresistible  charge,  the 
outmarching  and  flanking  of  the  enemy,  the  tailing 
upon  him  by  night,  the  fierce  pursuit  to  the  very 
utmost,  to  the  completed  result,  tliese  are  the  orig- 
inal, fundamental  laws  of  all  intelligent  warfare. 
And  it  does  not  admit  of  question,  that  Cromwell 


*  (**  But  his  marcli  and  victory  have  another  and  b 
higher  refereuce  in  the  object  of  the  history.  Even  here 
it  is  not  to  glorify  Abram,  but  rather  the  wonderful  prov- 
idence of  God  over  his  chosen,  through  which  all  here 
enters  in  immediate  conuection  with  the  divine  plan 
Abram  i*  the  designated  possessor  of  the  land ;  it  is  hia 
concern,  therefore,  to  guard  the  land  from  all  assaults,  and 
to  aven;;e  its  iniuries  ;  it  is  the  part  of  God,  who  has  desig- 
nated lii'n  to  this  et  d,  to  give  him  the  victoi-y."  Kurtx  : 
•'  History  of  the  Old  Covenant,"  p.  171.— A.  G.) 

[His  title  to  the  bind  involves  him  in  the  war.  He  nmst 
delend  that  which  has  been  given  to  him.  "  He  is  no  sooner 
confirmed  in  his  title,  than  the  Innd  is  invaded  by  aconfcd. 
eracy  of  hostile  kings.  Thus  the  kingditm  of  God  is  n« 
sooner  set  up  anywhere,  tl  an  there  is  a  tallying  of  thf 
world  kingdoms  agauist  it."    Jacobus,  p.  2^'.-  A.  G  t 


iOO 


GENESIS.  OR  THE  FIRST  BOOK  OF   MOSES. 


fundamental  principles  of  warfare 
and  other  Old  Testament  heroes,  and 


Uarned   these 
from  Abram 

X  is  probable  that  Xapoleon,  in  these,  as  in  manii 
other  points,  teas  an  imitator  of  Cromwell ;  aa  it  is 
lertaiii  that  GneisLnau  and  BlUclier  have  learneil 
from  the  method  of  Napoleon.  lu  the  spirit  of 
prajer  Cromwell,  the  invincible,  was  greatly  in  ad- 
v&nce  of  him  (Napoleon) ;  the  heroes  of  the  times 
when  freedom  triumphs  place  victoriously  the  joyful  I 
longing  for  deliverance  of  the  people  over  against  ! 
the  demoniac  lust  of  conquest  of  the  murderers  of 
the  people. 

8.  Abram  is  assured  of  the  good-will  and  help 
of  Jehovah  through  the  Spirit  of  God  inspiring  him 
with  believing  and  sacrificing  courage ;  and  therefore 
joins  his  might,  in  the  feeling  of  his  individual  weak- 
ness, with  omnipotenct,  and  makes  himself  and  his 
forces,  to  whom  he  communicates  his  own  spirit, 
invincible  against  the  hosts  of  the  enemy,  whose 
power,  as  demoniac  and  magical,  cannot  stand  before 
the  terrors  of  God,  but  passes  at  once  from  haughty 
confidence  to  trembling  and  despair.  The  germ-like 
oriental  world-power  surges  and  breaks  itself  upon 
the  heroic  heart  of  the  father  of  the  faithful,  as  all 
the  succeeding  forms  of  the  world-power,  must  break 
into  pieces  upon  the  believing  power  of  the  kingdom 
of  God  ;  and  for  this  reason,  because,  in  the  very 
centre  of  the  world's  history,  all  the  powers  of  the 
world  and  of  hell  broke  and  went  to  pieces  against 
the  divine  stability  of  the  heart  of  Christ. 

9.  In  warfare,  as  in  all  the  forms  of  civilization 
and  life,  in  political  government,  in  poetry,  the 
Hebrew  principle  is  dynamic,  living,  while  the  prin- 
ciple of  the  world,  especially  of  the  (ireek  and 
Romish  civiUzation,  is  lifeless,  formal,  or  technical. 
Here  the  living  fountain  of  original,  direct  divine  in- 
spiration is  prominent,  while  the  ordinary  cosmical 
forming  piinciples  are  throughout  kept  in  the  back 
ground.  But  the  dynamic  principle  is  also  the  prin- 
ciple of  regeneration  for  the  technical  and  artistic 
system — even  for  science  itself  Thus,  in  our  his- 
tory also,  the  technical  is  sufficiently  apparent.*  "  It 
is  remarkable,  moreover,  that  corresponding  to  this 
original  mode  of  warfare,  the  almost  exclusive  order 
of  battle  in  later  times,  is  the  division  of  the  army 
into  thi-ee  parts,  that  the  enemy  may  be  attacked  in  the 
centre  and  upon  both  flanks  at  the  same  time  (Judg. 
TJi.  16;   1  Sam.  xi.  11  ;  1  Mace.  v.  3.3)"    Schroder. 

10.  Melchizedec  aa  priest  and  king  in  one  per- 
son, without  genealogy  in  his  priesthood,  which  he 
executed  for  his  people  by  virtue  of  a  sovereign  in- 
dividual call,  is  a  type  of  the  Messiah,  and  is  repre- 
Bented  as  such,  I's.  ex.  4,  but  especially  in  the  Epistle 
to  the  Hebrews  (eh.  v.  6;  ch.  vii.  17).  From  the 
circumstance  that  Melchizedec  was  not  a  worshipper 
of  the  Canaanitisli  Baal,  but  was  a  monotheist,  oi-  as 
Knobel  thinks,  a  worshipper  of  the  Semitic  principal 
deity,  El,  Knobel  concludes  that  he  belongeil  to  the 
Semitic  tribe,  Lud,  to  which  also  the  triiies  ai  w;ir 
belonged.  The  .supposition  of  a  Semitic  cliici' deily 
is  in  an  erioneoiis  manner  transferred  from  the  re- 
lations of  a  later  time,  to  the  times  of  the  primitive 
religion.  It  is  the  characteristic  of  the  primitive  re- 
ligion, that  in  it  throughout  Heathenism  and  Mono- 


•  ("Tlin  thinii:^  of  fliiof  importance  liore  aro  Abram's 
fcitli  and  tho  liclp  of  God  ;  Imt  wr;  nhould  not  ovrrlook,  tliat 
hw  for::*;  muy  havo  ru.'irhoil  ii  thoiLsand  men,  inrliidintr  lii« 
confedrTatt'H,  and  fnriliur,  tho  effect  of  ttie  Necurity  of  the 
hotftlle  fornt-H,  tlio  sudden  terror,  the  darkiiesa  of  the  niifht, 
thoir  coiifuwion  amont;  tliemisfdveH,  and  tho  siralegic  hkill 
•f  Abram."    KouTZ,  p.  170.— A.  G.l 


theism  cleave  together  and  go  asunder.  Melchize 
dec  might,  therefore,  well  belong  to  the  Hamitii 
race.*  He  is  not  a  Christ  of  the  heavenly  WDrld,  at 
perhaps  the  Gnostics  would  make  hirj,  nor  Sb''m.  noi 
Enocli,  as  the  Rabbins  and  the  Church  fath-.TS  have 
thought ;  he  is  a  type  of  Christ,  because  he  is  king 
and  priest  at  the  same  time,  because  his  priesthood 
rests  upon  his  individual  personality  (iiraTuip,  etc., 
Heb.  vii.  3),  and  because  Abram,  the  ancestor  of  thi 
Levitical  priesthood,  gave  tithes  to  him.  He  is  not 
"  perhaps  the  last  witness  and  confessor  ol  the  prim- 
itive revelation  out  of  the  night  of  heathenism,"  for 
that  is  tlie  splendor  of  an  evening  sky  which  reaches 
through  all  time;  but  he  is  the  last  representative 
of  the  period  of  the  primitive  religion,  and  therefore 
he  blesses  Abram  in  a  similar  sense  to  that  in  which 
the  Baptist  must  baptize  Christ  the  Lord,  in  Jordan. 
He,  in  his  way,  stands  as  the  last  of  the  first  world- 
period  ;  Abram  is  one  who  belongs  to  the  future, f 
and  therelbre  he  blesses  Abram,  and  Abram  doeu 
him  homage.  That  he  is  Melchizedec,  is  in  the  first 
place  significant  ("it  maybe  concluded  from  Josh. 
X.  1,  3,  where  a  later  king  of  Jerusalem,  Adoni- 
Zedek,  i.  e.,  lord  of  righteousness,  is  mentioned,  that 
this  was  a  standing  name  of  the  old  kings  of  Sa- 
lem." Keil) ;  then,  the  name  of  his  residence,  Salem ; 
further,  that  he  is  priest  and  king  at  the  same 
time  ("in  the  old  Phoenician  custom."  Delitzsch) ; 
finally,  that  he  represents  no  legal  and  genealogical 
priesthood,  but  shines  singly  and  alone  as  a  clear, 
bright  star,  in  the  night  of  Canaan  ;  all  these  consti- 
tute him  a  mysterious,  renowned  type  of  Chiist  (see 
DELirzsiH,  p.  363 ;  Keil,  p.  144  ;  Auberlen  upon 
"Melchizedec,"  in  the  Studien  and  Kntiken,  lb57, 
p.  153).  I  As  he  is  the  priest  of  El  Eljon,  that  can 
only  mean,  that  he  intercedes  for  his  people  before 
the  most  high  God  with  prayer  and  sacrifice,  that 
he  sought  either  to  lead  back  the  Jebusites  at  Sa- 
lem to  a  living  monotheism,  or  to  preserve  them  in  it. 


•  [The  name,  however,  is  Semitic.  It  is  probable  thai 
he  was  a  Semitic  chieftain,  having  his  royal  seat  at  Jerusa- 
lem. The  locality,  as  everything  elr^e  in  connection  i^-ith 
this  person,  so  briefly  referred  to  here,  and  then  di^■miseed, 
is  important.  This  is  clear  from  the  use  which  is  made  of 
this  liistory  in  the  Epistle  to  the  Hebrews.  lie  was  a  per- 
sou.al  tN,-pe  of  Christ:  1.  As  he  was  both  priest  and  king; 

2.  as  kiUK  of  righteousness  and  peace ;  3.  as  he  was  con- 
structiVLdy,  so  far  as  the  history  goes,  without  father  and 
w.thout  mother  ;  4.  as  he  held  bis  priestliood  probably  by  a 
special  divine  warrant.  He  acts  as  a  priest :  1.  In  brmgmg 
the  bread  and  wine,  here  probably  connected  with  a  sacrifice 
and  sacraraental,  refreshing  this  wearied  warrior  of  th<-  faith, 
and  welcoming  him  to  the  communion  of  saints  ;  2.  in  bless- 
ing Abram— which  is  here  the  solemn,  jiriestly  benediction; 

3.  in  receiving  tithes  from  Abram— through  which  Abram 
recognizes  his  typical  superiority — and  in  which  the  whole 
Ijcviticiil  priesthood,  yet  in  the  loins  of  Abram.  recognizes 
the  superiority  of  that  Priesthood  of  which  he  was  the  type. 
It  thus  becomes  evident,  as  the  Apostle  shows,  that  the  Le- 
vitical priesthood,  and  the  whole  Mosaic  institution,  were 
intermediate  and  timporary,  .and  pointed  to  the  higher 
Priest  to  come— who  is  both  Prie-t  and  King,  and  who 
holds  his  priestliood  not  by  descent,  but  by  the  expi-ess  ap- 
pointment and  oath  of  God. — A.  G.l 

t  Goriinm,  F.in  Weydender. 

t  [See  also  Kurtz  :  "  History  of  the  Old  (Covenant,"  pp. 
173-176,  whose  remarks  here  arc  very  suggestive,  and  .ja- 
cobus :  *'  Notes,"  pp.  25(5-260.— A.  (}.] 

[ "  Melchizedec  brought  forth  bread  and  wine  as  the  priest 
of  the  most  high  God.  There  seems  to  bo  an  intimation 
that  this  was  a  priestly  art.  and  necordingly  the  crowning 
part  of  a  sacred  iVast.  It  was  probably  connected  with  the 
ottering  of  a  sacrifice.  This  view  of  his  acts  is  confirmed  tij 
the  bli'ssing  wliich  ho  pronounces  as  the  priest  of  the  most 
high  Oud."     MUKPHY,  p.  288,  28!).— A,  O.) 

[^Melchizedec  stands  as  tlie  persontil  type  of  Christ,  and 
at  the  s:irae  time  in  his  acts  and  relations  here,  seems  Is 
tvpil'y  what  Christ,  as  our  Piiest,  is  evsr  doing  for  his  new 
pie.  'A.  <l.l 


CHAP.    XIV.    1-24. 


io: 


11.  It  ia  in  the  highest  degree  significant  that 
Abram  honors  Melehizedec  with  the  tithes,*  and 
that  he  introduces  El  Eljon,  in  the  oath,  or  the  reli- 
gious expression  of  it,  while  he  will  not  take  from 
the  king  of  Sodom  anything  from  a  tliread  to  a  shoe- 
latohet.  (Knobkl  :  "  Abraham  is  perhaps  sensitive," 
etc.)  This  is  the  position  of  the  religion  of  f  lith  to 
the  world  both  in  its  godly  and  ungodly  aspects,  the 
whole  connection  and  concern  of  faith  in  the  forma 
of  its  higher  culture,  the  entire  strength  of  its  repel- 
ling attitude  and  tendency  towards  its  ungodly  nature. 

12.  "  If  it  is  certain  that  the  repetition  by  Mel- 
ehizedec ol'  tlie  familiar  title  of  God  which  he  uses 
was  interideil,  then  tlie  name  Je/iovah,  which  Abram 
adds  to  this  title,  and  which,  indeed,  he  places  in  the 
greatest  prominence,  is  not  without  a  purpose.  It 
must  serve  the  purpose  to  announce  that  Aljram,  in 
the  common  foundation  on  which  they  stand,  has  still 
more  than  Melehizedec.  Melehizedec,  in  tlie  most 
high  God,  recognizes  the  Lord  of  heaven  and  earth, 
but  not  .Jehovah."  Hengstenberg.  This  agrees 
with  the  idea  that  Jehovah  is  the  God  of  the  cove- 
nant. In  the  measure  of  this  faith,  a  new  period 
of  religion  begins  with  Abram.  God,  an  the  Most 
Hi(/h,\  does  not  designate  the  Highest  in  distinction 
from  lower  gods,  but  in  his  exaltation  above  all  the 
symbols  of  his  being,  which  the  heathen  began  to 
reverence  as  gods;  thus  it  stands  in  opposition  to 
polytheism,  and  also  to  pantheism  and  dualism,  the 
true  expression  of  the  primitive  religion.  Hofmaim 
finds  here  again  an  intimation  of  the  ascension  of 
God  from  the  earth  before  the  flood.  We  have  al- 
luded to  this  in  the  previous  part  of  this  work. 

13.  The  oath  of  Abram  is  the  first  exam  pie  of  an 
oath  with  the  upUfted  hand,  in  solemn  appeal  to  God. 
But  Abram  swears  in  his  own  method,  and  at  tlie 
same  time  in  the  deiiout,  cuatumary  mode  of  Mel- 
ehizedec. For  otlier  examples,  see  chaps,  xxi.  2o  ; 
xxvi.  28,  etc. 

14.  In  the  elevated  character  of  Abram,  it  is 
worthy  of  particular  notice  and  praise,  that  with  his 
entire  renunciation  of  any  advantage  to  himself,  he 
preserves  the  rights  of  his  confederates,  Mamre,  etc., 
according  to  l)oth  usage  and  equity. 

1.5.  It  is  remarkable,  that  this  one  chapter  shows 
us  how  the  father  of  believers  enters  into  these  va- 


*  "  Tfie  brintrint;  of  the  tithes  was  an  actual  recognition 
of  the  priestly  dignity  of  Melehizedec.  Kur,  in  general 
usage,  the  tenth  is  the  sacred  portion,  which  belongs  to  God, 
and  to  his  representatives."  Baumgarten,  p.  182  ;  Bahr  : 
StjmboUk  i.  p.  179.— A.  G. 

(".A.bram,  the  blessed  of  Jehovah,  and  the  mediator  uf 
blessings  for  all  the  people,  allows  hiinself  to  be  blessed  by 
this  royal  priest,  who  stands  beyond  the  line  anil  circle  of 
the  pi-oinise.  Abram,  the  .ancestof  of  Israel,  of  Aaron,  and 
Levi,  of  the  people  and  the  priesthood  of  the  law,  allows 
himself  to  be  blessed  by  this  royal  priest,  who  shows  no  t  tie 
through  descent  or  the  law.  And  not  only  so  ;  Abram,  in 
whom  was  the  priestlv  race  which  should  receive  the  tithes, 
^ve  to  this  royal  priest  the  tithes  of  all  the  spoil.  There 
IS,  therefore,  an  estra-leg.il,  royal  priesthood,  and  priestly 
kingdom,  which  this  history  typically  prophesies,  to  whom 
even  Abram  and  bis  seed  should  bow,  to  whom  even  the 
Leviticjil  priesthood  should  render  homage  ;  for,  just  where 
Abram  stands  in  incnnip:irably  the  most  striking  typical 
character,  there  Melehizedec  enters  and  towers  above  bim. 
Melehizedec  is  tlie  setting  sun  of  the  primitive  revelation, 
which  sheds  its  last  rays  upon  the  pati'iarchs,  from  whom 
the  true  light  of  the  world  is  to  arise.  The  suu  sets,  that 
when  tte  preparatory  time  of  the  patriarchs,  the  preparii- 
tory  tini3  of  Israel,  have  passed  away,  it  miy  ^i^e  again  in 
Jesus  Chiist,  the  antitype."   Delitzsch. — A.  G.] 

t  ["There  is  here  no  indistinct  allusion  to  the  creation 
of  'heaven  a:id  earth'  mentioned  in  the  opening  of  the 
book  of  Gid.  This  is  a  manifest  identification  of  the  God 
%i  Melehizedec  with  the  one  creator  and  upholder  of  all 
things."  MrapHT,  p.  289  — A.  Q.! 


ried  forma  of  life,  of  war,  of  union  with  those  whc 

differed  from  himself  in  their  modes  of  thought,  o' 
tithes,  and  of  the  oatli,  as  his  intercourse  witli  the 
world  demanded.  He  uses  the  oath  with  the  king 
of  Sodom,  a  man  of  the  worhl,  who  a(>pear3  to  have 
doubted  his  unselfishness  and  inagnauimity. 

16.  We  have  here,  also,  the  first  stratagem,  the 
first  celebration  of  victory,  and  the  first  priest. 

\1.  The  first  conflict  of  the  hosts  of  faith  with 
the  first  appearance  of  the  world-power.  The  hi* 
torical  examjile  of  the  Maccabees,  Waldenses,  stc. 


HOMILETICAL  AND  PRACTICAL. 

See  the  Doctrinal  and  Ethical  portions. — Texts 
for  sermons  on  war,  victory,  deliverances,  public 
calls,  and  demands  to  duty,  and  upon  the  oath,  etc. 
War  in  a  threefold  form  :  1.  War  of'  violence  ;  2.  war 
of  a  faint-hearted  defence;  3.  the  rescuing  war  of 
divine  inspiration. — Alliances  in  a  threefold  form 
1.  Alliance  for  robbery;  2.  the  faint-hearted  alii 
ance  for  defence ;  3.  alliance  for  life  and  death.— 
Abram  as  a  warlike  prince. — Love  of  our  brother  as 
a  motive  in  war. — Abram's  war  and  victory. — Cele- 
bration of  Abram's  victory. — Melehizedec  as  a  type 
of  Cliiist. — Christ  also  does  not  enter  into  worldly 
wars,  but  he  refreshes  pious  heroes  with  bread  and 
wine. — Bread  and  wine  the  refreshment  of  the  king 
of  peace,  for  those  who  contend  for  God. — To  every 
one  his  own,  particularly  to  faithful  confederates. 

Starke:  This  the  first  war  which  the  Scripture 
commemorates,  and  its  cause  was  the  lust  of  domin- 
ion. (Let  it  be  granted  that  Chedorlaomer  had  sub- 
jugated the  cities  mentioned  in  ver.  2,  in  an  unright- 
eous way,  still  they  were  in  the  wrong,  since  the) 
began  to  rebel,  and  in  this  way  would  regain  their 
freedom,*  etc. — How  can  Abram  help  these  rebels?) 
— God  used  the  four  kings  as  rods  to  punish  others. 
Wurtemh.  Bible:  War  and  rebellion  are  evils  above 
all  other  evils ;  indeed,  a  condensed  epitome,  as  it 
were,  of  all  calamities  and  sorrows. — Osiaxder:  If 
the  saints  dwell  with  the  godless,  they  must  often  be 
brought  down  and  punished  with  them. — (Query : 
Whether  Abram,  with  a  good  conscience,  could 
enter  into  a  covenant  with  the  Canaanites  ?  He 
might  make  different  excuses;  e.  g.,  it  is  not  proven 
that  they  were  heathen  ;  finally,  he  could  say  cor- 
rectly, one  must  discern  and  distinguish  the  times. — 
Citation  of  Jewish  fables :  "  In  Abi-am's  contest,  all 
the  ihist  (every  staff?)  became  swords,  and  every 
straw  an  airow.")  Ver.  15.  An  instance  of  strata- 
gem, Josh.  viii.  2  ;  Judg.  xx.  29 ;  1  Sam.  xv.  5. — 
Cramer  :  God  remembers  even  the  poor  captive. 
— Covenants,  even  with  persons  not  of  our  reli- 
gion and  faith,  if  made  in  a  correct  way,  and  with 
a  right  purpose,  are  not  wrong ;  still,  we  must  not 
rely  upon  them  (Deut.  xx.  1). — Legitimate  war. — 
Against  rash  undertakings. — Osianohr  :  No  external 
power,  but  faith  in  God,  gives  the  victory. — Ver.  IS 
Here,  for  the  first  time,  a  priest  is  spoken  of. — 
Cramer:  Honor  is  the  reward  of  virtue. — The  tithes 
of  Abram. — Osiander  :  A  Christian  must  even  make 
his  possessions  of  service  to  the  officers  of  the  Church. 
— Kings  and  princes,  if  God  grants  them  victory 
over  their  enemies,  must  not  only  give  him  public 

*  [It  is  not  said  in  the  narrative  that  they  were  wrong ; 
and  it  is  by  no  means  clear  that  they  were.  Ilebellion  may 
be  right.  It  is  so,  if  the  government  is  unjust  and  oppres- 
sive, and  there  is  good  ri-ason  to  believe  that  success  will  at 
tend  their  etforts  to  shake  off  the  yoke  of  boiida^:.-  -A.  (i. 


III? 


GENESIS,  OR  THE   FIRST  BOOK   OF  MOSES. 


Ihanks,  but  present  to  him  of  tlie  spoil  tliey  have 
taken. — Teachers  and  princes  must  proft'er  assistance 
*o  each  other,  and  exchange  temporal  goods  tor 
epiritual  (1  Oor.  ix.  11. — Finally,  upon  the  legitimate 
oath ;  renunciation  of  his  own  rights,  the  compe- 
tency, the  equitable  vaijes  or  rewards  of  war, 

Lisco;  Abram's  magnanimity  overlooks  all  the 
unbecoming  deportment  of  Lot  towards  him ;  he 
Teiitures  his  life  for  him. — The  central  point  in  this 
Darrative  is  the  grace  of  God  towards  his  chosen, 
through  which  he  plan's  him  in  a  condition  to  wage 
victorious  war  with  kuigs,  and  after  the  assured  vic- 
tory, the  same  grace  brings  kings  to  meet  him,  the 
one  in  a  thoughtful  recognition,  the  other  fawns  in 
subjection  and  begs. — Abram's  freedom  from  sel- 
fishness.— 0\LWER,  Handfjuch  :  The  humble  man  of 
faith,  a  victorious  warrior  and  hero. — The  strength 
of  the  Lord  is  mighty  in  the  weak. — Schroder:  No 
greeting  of  blessing,  no  word  of  God  falls  from  the 
lips  of  this  king  of  Sodom ;  he  is  only  thinking  of 
the  earthly. — (Calvin)  :  It  is  worthy  of  praise,  that 
he  is  thankful  to  men  if  he  is  not  ungrateful  to  God. 
It  is  possible,  of  course,  that  tlds  poor  man,  stript 
of  his  goods,  through  a  servile,  hypocritical  pretence 
of  modesty,  might  obtain  from  Al>ram,  at  least,  tlie 
captives  and  the  free  city  for  himself.  (Calvin  saw, 
correctly,  that  Abram,  as  possessor  of  the  people  of 
Sodom,  and  the  conqueror  of  tlie  rulers  ol  Sodom, 
won  for  himself  essentially  a  legitimate  dominion 
over  Sodom,  over  which  the  king  of  Sodom  would 
pass  as  lightly  as  possible). — Abram  bows  himself 
before  Melchizedec,  but  before  the  king  of  Sodom 
he  lifts  his  hand. — Thus  Abram  recognizes  and  ac- 


knowledges Melchizedec,  while  he  penetrates  to  iti 
depth  the  nature  of  the  king  of  Sodom.  As  he  ii 
clearly  conscious  of  his  own  high  position,  he  con. 
descends  to  the  lower  standpoint  of  the  Sodoniitet 
(out  of  which  condescension  the  oath  which  h£ 
swears  proceeds),  in  order  thereby  to  recognize  and 
own  the  higher  religious  standpoint  of  Melchizedec 
Tlie  oath  an  act  of  worship.  He  testifies,  thereby 
tliat  he  had  not  undertaken  the  war  from  any  lust  of 
gain,  and  cuts  off  the  roots  of  all  the  soUcitation  ti 
covetousness  (even  all  suspicion  of  the  same)  through 
the  name  of  God. — Passavant  :  Ps.  .\ci. ;  Rom.  viii. 
31. — Covenants  for  nmtual  defence  against  such  ex 
peditions  for  plunder  and  lite  were  necessary,  and 
God  permitted  his  servants  among  the  Canaanites,  tc 
use  such  means  of  help  and  defence. — There  is  some- 
thing greater  than  mine  and  thine,  mightier  than 
victoiy  and  the  power  of  the  victor,  stronger  than 
death,  and  it  overcomes,  indeed^  it  inherits  the  world. 
What  is  it?  Every  child  of  Abram  can  tell. — Taube: 
We  see  in  Abram's  victory  and  blessing,  the  victory 
and  blessing  of  every  one  who  is  a  soldier  for  God. — 
The  sacred  history  transplants  us  at  once  into  the 
midst  of  the  turmoil  of  worldly  aflTairs  ;  from  the 
quiet,  peaceful  tents  of  Abram,  we  are  transferred  to 
the  tumults  of  war  of  heathen  nations. — Heuser: 
The  meeting  of  Melchizedec,  the  royal  priest,  with 
Abram:  ./.  The  historical  event  itself;  h.  the  typical 
elements  in  it;  c.  their  realization;  d.  the  importanc"; 
of  these  truths. 

[This  history  must  be  placed  in  its  New  Testa- 
ment light  (Heb.  vii.)  if  we  would  see  its  meaning 
and  importance. — A.  G.] 


FOURTH    SECTION. 

dbram  tlie  approved  Warrior  of  Faith,  and  God  his  Shield  and  his  Retcard.      Hi*  longing  for  an 

Heir,  and  his  thought  of  Adoption  anticipating  any  exigency  in  the  case.     The  great  PromiM 

of  God.     Abram's  Faith  under  the  Starry  Heaven*.     The  Symbol  of  the  Starry  Heaveni 

The  righieonsness  of  Faith.     The  Covenant  of  Fuith,  and  the  repeated  Promise. 

Chapter   XV.    1-21. 


1  After  these  things  [events  of  the  war]  the  word  of  the  Lord  came  [renewed  itself]  unta 
Abram  in  vision,  saying,  Fear  not,  Abram:   I  am  thy  siiield   [in  war  even],  and  thy  ex- 

2  Deeding  great  reward  [reward  of  the  champion].     And  Abram  said.  Lord  God,  what  wilt  thou 
give  me,  seeing  1  go  [continually]  childle.s.=:,  and  the  steward  [the  futuri' possessor]  of  my  house 

3  is  this  Ehezer  [thcheipof  Ood,  Oodismy  help]   of  Damascus?     And  Abram  said,  Behold  to 
me  thou  hast  given  no  seed   [bodily  heir] :    and,  lo,  one  born  in  my  house  is  mine  heir 

4  [on  the  way  to  become  my  heir].     And,  beiiold,  the  Word  of  the  Lord  came  unto  him,  saying, 
Tliis  shall   not  ha  thine  iieir;  but  he  tliat  shall  come  forth  out  of  thine  own  bowels 

5  [thine  own  nature]  shall  be  thine  heir.     And  he  brought  him  forth  abroad   [oiien  air],  and 
said,  Look  now  toward  heaven,  and  tell  the  star.s,  if  thou  be  able  to  number  tlieiu.    And 

6  he  said  unto  liim,  So  .sliall  tliy  seed  be.     And  he  believed  in  the  Lord  ;  and  he  counted 

7  it  to  him  for  righteousness.     And  he  said  luilo  him,  I  am  the  Lord  tliat  brouglit  thee 

8  out  of  Ur  of  the  Chaldees,  to  give  thee  this  land  to  inherit  it.      And  he  said.  Lord  God, 

9  whereby  [ijy  what  hii,^!]  shall  I  know  that  I  shall  inherit  it?     And  he  said  unto  liim,  Take 
me  [bring  =  sacriflm  to  inu]  a  lieiftT  of  three  years  old,  and  a  she-goat  of  three  years  old,  and  a 

10  ram  of  three  years  old,  and  a  lurlle-dove,  and  a  young  pigeon.     And  he  took  un'o  hnii 
r8a«riflccdj  all  tliesc,  and  divided  them  [the  animal  sacrifice  |  in  the  midst,  and  laid  each  piece 


CHAP.   XV.   1-21. 


*\» 


1 1  one  against  another :    but  the  birds  divided  he  not.     And  when  the  fowls  zt.me  dowr 

12  upon  the  carcasses  [not  carrion],  Abrani  drove  them  away.    And  when  the  sun  was  going 
down,  a  deep  sleep  [na^np  ,  chap,  ii  2i ;  Job  w.  13]   fell   upon  Abram  ;  and,  lo,  a  horror  or 

13  great  darkness  fell  upon  him.    And  he  said  unto  Abrara,  Know  of  a  surety  that  thy  seed 
shall  be  a  stranger  in  a  land  that  is  not  theirs  [thy  desoendantsj,  and  shall  terve  them  ;   and 

14  they  sliall  afflict  them  four  hundred  years  ;   And  also  that  nation,  whom  they  sliall  serve, 

15  will  I  judge;   and  afterward  shall  they  come  out  with  great  substance.     And  thou  ghait 

16  go  to  thy  fathers  in  peace;   thou  shalt  lie  buried  in  a  good  old  age.      But  in  the  fourth 
generation  they  shall  come  hither  again  ;    for  the  iniquity  of  the  Amorites  i?  not  yei 

17  full  [to  the  measure  of  judgment].     And  it  Came  to  pass,  that,  when  the  sun  went  -  wn,  and 
it  was  dark,  beliold  a  smoking  furnace,  and  a  burning  lamp   [flame  of  are]   that  passed 

18  between  those  pieces  [of  the  sacrifice].     In  that  si>me  day  the  Lord  made  a  covenant  with 
Abram,  saying,  Unto  tliy  seed  have  I  given  [now  in  covenant]   this  land,  from  the  river 

19  of  Egypt  [Wady  el  Arisch]  unto  the  great  river,  the  river  Euphrates  :  The  [land  of]  Kenitea 


[workers  in  iron,  Judg.  iv.  11,  17],  and  the  Kenizzites  [huntsmen 

20  And  the  Hittites  [fear,  terror,  in  Hebron],  and  the  Perizzites 

21  And  the  Amorites  [mountaineers,  uplanders],  and  the  Canaanites,  [lowianders],  and  the  Gir 

gashites  [dwellers  upon  the  clayey  soil],  and  the  Jebusites    [0127  .  a  place  trodden  as  a  threshinc-floor] 


,  and  the  Kadmonites  [of  the  East], 
rttstics],  ami  the  Rephaim  [giants], 


GENERAL  PEELIMINABT  REMARKS. 

1.  The  connection  of  this  Section  with  the  pre- 
ceding events  must  be  carefully  observed.  The  two 
chapters  form  essentially  one  history.  Abram  had 
in  I'aith  waged  war  ag.aiust  a  fearful  and  superior 
power  ;  hence  the  announcement  to  him :  /  (Jeliovah) 
tm  thy  shield.  He  had  renounced  all  claims  upon 
the  spoil  of  war ;  therefore  he  has  the  promise :  I  am 
thy  exceeding  great  reward,  i.  e.,  reward  to  the  war- 
rior. He  had,  through  the  fret^h,  living,  healthy  in- 
terchange between  his  faith  and  the  world,  which  was 
wanting  in  the  hermit-like  Melohizedee,  kept  himself 
as  a  man  of  faith,  to  whom  it  belongs,  to  beget  a 
race  of  believers,  who  should  stand  in  the  midst  of 
the  world,  against  the  world  and  for  the  world. 

2.  The  form  of  the  present  revelation  of  God 
to  Abram  gives  trouble  to  interpreters.  Knobel 
thinks  that  the  communication,  vers.  12-16,  belongs 
to  a  night-visiou  ;  on  the  other  hand,  the  ue.\t  suc- 
ceeding utterances  to  the  waking  moments.  Accord- 
ing to  Keil,  the  word  of  Jehovah  comes  to  him  in 
visible  Ibrms,  neither  through  internal,  immediate 
converse,  nor  through  dreams,  but  in  an  ecstacy 
through  an  inward,  spiritual  beholding,  and  indeed, 
in  the  day,  and  not  in  a  nightrvision,  as  ch.  xlvi.  2. 
"  The  ntnaa ,  ver.  1,  rules  the  whole  chapter." 
Against  the  first,  it  may  be  said,  that  the  narrative 
speaks  of  a  vision  from  the  very  beginning  ;  against 
the  last,  that  Abram  is  led  out  to  number  the  stars ; 
against  both,  that  they  do  not  involve  and  bring  out 
any  recognition  of  the  psychological  foim  of  the  past 
revelation.  To  us,  it  appears  entirely  in  accordance 
with  the  course  of  development  of  preceding  revela- 
tions, that  Abram  should  first  have  received  the 
word  of  Jehovah,  and  then  should  have  seen  a  mani- 
festation of  Jehovah,  and  that  it  is  now  said,  the 
word  of  Jehovah  comes  to  him  in  vision.  Abram, 
truly,  at  tliis  time,  could  not  have  received  the  reve- 
lation from  God  without  a  dispo.sition  for  visions ; 
but  in  the  case  before  us,  which  treats  of  a  revela- 
tion of  Jehovah  by  night,  the  visionary  fitness  of 
Abram  comes  into  special  prominence.  This  dispo- 
aition  for  the  vision,  and  the  prominence  in  which  it 
appears,  does  not  exclude  the  reality  of  the  following 
jcts,  which,  also,  Keil  regards  as  only  inward  occur- 
rence's    But  ak  to  the  phrase  :  "  Hp  spal<;e  to  him  in 


visions ; "  he  accompanies  the  word  in  question  with 
the  corresponding  image :  Abram  saw  the  divine 
shield  and  the  divine  treasures  (Keil,  p.  145). 

EXE0ETICAL  AND  CRITICAL. 

1.  The  promise  of  Jehovah,  the  starry  heavens 
and  the  righteousness  of  faith  (vers.  1-6).* — Pear 
not.  The  coward  fears  before  the  danger,  heroic 
spirits  after.  Abram  had  now  an  experience  of  the 
world  in  its  wicked  violence,  as  he  had  victoriously 
resisted  its  defiant  challenge,  and  the  beaten  kings 
might  easily  visit  him  with  vengeance  Therefore 
he  receives  the  consoling  promise,  that  Jehovah  him- 
self would  be  his  shield,  his  defence  in  all  conflicts 
(Ps.  iii.  3 ;  xviii.  2). — Thy  exceeding  great  re- 
'ward.'t'  Not,  perhaps,  for  thy  general  piety,  but 
the  reward  for  thy  heroic  conflict. — .Vbram  received 
the  promise  of  God  with  the  same  feeling  of  wtari- 
ness  of  his  natural  life,  with  which  Moses  at  eighty 
years  received  the  divine  call  to  go  to  Egypt  and  free 
the  people.  He  wished  to  establish  his  family.  la 
Jehovah  his  exceeding  great  reward,  then  there 
naturally  follows  some  one  application  of  the  prom- 
ise to  his  personal  relations ;  but  he  sees  no  other 
application,  than  that  God  himself  would  be  his  ex- 
clusive reward,  that  thus,  as  to  this  world,  this  Elie- 
zer  of  Damascus,};  his  steward  (cli.  xxiv.  2),  must  be 
his  heir.  The  thought  is  painful  to  him,  but  he 
acquiesces  in  the  purpose  of  God,  and  desires  only 
light  as  to  the  meaning  of  the  promise,  whether  it  is 
to  be  understood  only  of  an  heir  by  adoption,  in 

*  [  Tilt  word  of  the  Lard  came  or  luas.  "  This  is  the  first 
place  in  the  Bible  where  this  phrase  occurs,  and  it  intro- 
duces a  prophetic  vision  and  promise  of  Abram's  posterity 
in  Christ — the  incarnate  word."  Wordsworth. — A.  G.  ] 

[The  "i::!*  is  emphatic— A.  G.) 

t  [The  rendering  "  thy  reward  is  exceeding  great,"  al- 
though consistent  with  the  original,  and  yielding  a  good 
sense,  fails  to  bring  out  clearly  the  prominent  thought  In 
the  promise.  It  is  not  the  great  tilings  which  Jehovafc 
would  give,  but  Jehovah  himself,  to  which  the  mind  of 
Abram  is  turned  as  his  reward. — A.  G.] 

I  [There  i;*  an  obvious  paranomasia  here — btn-mtstiek — 
Dnmmesek.  Wordsworth,  after  Lightfoot  and  others,  callc 
attention  to  the  f  ict,  that  the  name  Eliezcr  is  the  same  ax 
Lazarus  in  our  Lord's  parable  (Luke  svi.  20),  and  to  thf 
anabtgy  between  that  parable  and  this  history.  These 
"silent  analogies  between  the  Old  and  New  Testament*" 
are  strildng  and  important. — A.  G.l 


«10 


GENESIS,  OR   THE   FIRST   BOOK  OF  MOSES. 


which  case  lliis  Eliezer  appears  to  him  the  most 
worthy.  He  desires  mdst  of  all  a  decisive  sentence, 
therefore  his  proposition  of  the  thing  by  anticipation. 
Upon  this  allusion  depends  the  marvellous  tradition 
that  Abram  had  been  king  of  Damascus  (Joseph., 
Antiq.  i.  7,  2 ;  Justin.,  xxxvi.  2). — To  me  thou 
haat  given  no  seed.  The  pious  complaint  of  hu- 
man weiikuis-;  beffire  God  must  be  distinguislied 
from  the  impious  murmurs  aeiainst  God  (Exod.  v. 
11;  xxxiii.  12-15;  Numb.  xi.  11,  21;  .(osh.  vii. 
7  ;  Job  ;  the  prophets). — One  bom  in  my  house 
(son  of  my  house).*  It  is  not  synonymous  with  house- 
born.  It  has  a  deeper  meaning;  it  designates  the 
most  esteemed  servant  of  his  house. — Eliezer,  he 
says,  is  already  upon  the  way  to  become  my  heir. 
It  is  a  complaining  thought,  which  forma  itself  into 
a  resigned  proposition,  but  a  proposition  which  veils 
a  question.  Upon  this  follows  the  divine  decision 
(ver.  4).  Jehovah  leads  him  out  of  his  tent,  under 
the  heavens  as  seen  by  night.  His  disposition,  pre- 
paredness for  the  vision,  does  not  exclude  the  reality 
of  these  events.f  He  had  promised  him  at  first  one 
Datura)  heir.  But  now  tlie  countless  stars  which  he 
sees,  should  both  represent  the  innumeralile  seed 
which  should  spring  from  this  one  heir,  and  at  the 
eame  time  be  the  warrant  for  his  faith.  Jehovah 
shows  him  the  image  of  his  descendants,  in  the  stars 
of  heaven.  We  recognize  here  the  orientalist  from 
Dr  of  the  Chaldees,  for  whom  the  lights  of  heaven 
have  a  religious  significance,  but  at  the  same  time 
the  free  monotheist,  who  no  longer  seeks  in  the  stars 
his  gods,  but  the  image  of  his  children.  Tliat  God 
who  speaks  to  him,  can  give  to  him  a  seed,  count- 
less as  the  stars  in  heaven,  is  truly  prosu|)posed  ; 
the  representation  of  the  countlessness  of  his  de- 
ecendants  is  the  main  thought,  to  which  cleave  the 
tll0ught^  of  their  shining  glory  and  their  he;ivenly 
character  fsee  chap.  xxii.  17;  xxvi.  4;  Exod.  xxxii. 
13). — And  he  believed  in  the  Lord.  This  can- 
not be  either  an  element  of  a  dream,  or  merely  of  a 
mind  prepared  peculiarly  for  visions,  for  it  is  an  act 
of  faith  on  the  part  of  Abram,  which  was  counted  to 
him  for  righteousness  by  Jehovah.  Knobel  re- 
marks: "  ."Vbram  did  not  laugh,  incredulously,  as  in 
the  Elohistic  section,  xvii.  17,"  as  if  a  believer,  in 
the  long  delay  of  the  promise,  could  never  fall  into 
doubt,  (although  there  is  no  mention  of  any  incredu- 
lity in  the  passage  referred  to).  Keil  asks:  "How 
did  Mipses  know  that  Abiam  believed?  and  that  Je- 
liovah  counted  it  to  him  lor  righteousness?"  He 
luswers:  "He  proves  liis  faitli,  because,  accor-ding 
to  the  following  directions,  he  brought  the  sacrifices, 
and  because  what  Jehovah  did  with  the  animals  was 
a  real  declaration  on  his  part,  that  he  counted  to 
Abram  his  faith  for  rigliteousncss."  We  must  dis- 
tinguish, however,  the  inward  events  IVoni  these 
sacramental  signs,  in  which  tliey  are  visilily  mani- 
t'estcd  and  sealed.  The  faith  of  Abram  in  llie  prom- 
ise of  a  boditi/  heir  was  tlie  central  point  in  the  de- 
velopment of  his  faith  ;  with  this  faith  he  enjoyed 
the  C'insciousness  that  Jehovah  counted  it  to  him  lor 
righteousness.  Justification  by  faith,  as  an  experi- 
ence of  the  inner  life,  manifests  itself  in  the  peace 

*  rBftiunf^rten  suggests  that  Eliezer  vaa  bom  at  Domas- 
tUM ;  then  the  T'^a  ^3  is  not  Eliezer,  but  his  son,  p.  185. 

-A.  O.l 

[IIi-li.  Smt  0/  my  house  i»  inlieritinff  vie;  80  also  in  the 
Ith  verso,  there  thall  not  inherit  thee  thii  one.— A..  0.1 

t  ('I'horo  IM  no  inipji8sul)le  cleft  or  abyss  between  tbo 
•phoreff  of  vision  and  of  senst-,  or  between  *bo  superseUBi- 
ble  and  the  sonmblo. — A,  0.) 


of  God ;  and  Abram  could  have  given  testimony  ai 
to  this  to  his  children,  if  nothing  had  occurred  as  tc 
the  sacrificial  animals  and  their  consumption  by  fire 
The  explanation  of  Knobel,  "  a  right  disposition  ot 
heart  is  of  just  as  much  avail  to  him  as  integrity  in 
acts,"  is  both  tame  and  shallow. 

[This  is  confessedly  an  im[iortant  passage.  W« 
liave  here,  and  in  the  promise  (ver.  ! ),  the  geim  o{ 
the  great  doctrine  of  the  Lord  our  righteousiieM, 
We  may  not  attach  to  the  words  here  used  the  idea* 
in  all  their  definiteness,  which  have  been  derived 
from  the  use  which  the  Apostle  makes  of  them 
in  his  discussion  of  the  question,  how  a  sinner  can 
be  justified  (Rom.  iv.  4,  6,  10,  18-25) ;  but  neither 
may  we  overlook  his  inspired  exposition,  and  strive 
to  interpret  the  words,  as  if  they  stood  entirely  by 
themselves.  Leaving  this  out  of  view,  however,  it 
is  clear  "  that  Abram  had  no  righteousness  of  his 
own,  that  righteousness  was  imputed  to  him,  that  it 
was  faitli  in  Jehovah  in  him  which  was  counted  for 
righteousness  ; "  and  further,  that  this  faith  is  viewed 
here,  not  merely  as  the  root  of  all  true  obedience  to 
the  will  of  God,  and  thus  the  sum  of  righteousness 
or  personal  holiness,  but  as  embracing  and  stead- 
fastly resting  upon  (as  the  word  rendered  believed, 
here  means)  God,  as  the  God  of  grace  and  salvation. 
It  is  the  act  by  which  he  goes  out  from  himself,  and 
reUes  upon  God,  for  righteou.^ness  and  grace.  Thn 
history  clearly  shows  that  there  was  this  entiio  re- 
moval from  the  natural  ground  upon  wliich  he  had 
stood,  and  this  entire,  hearty,  steadfast  n.'sting  upon 
Jehovah,  "  who  is  just  and  having  siilvation.  The 
promise  which  Abram's  faith  •■mhruced  \\as  the 
promise  of  salvation  through  th">  covenant  seed,  and 
lie  so  regarded  it.  His  faith,  therefore,  was  essen- 
tially the  same  with  that  specific  faith  in  Christ 
which  is  said  to  justify  (see  Rom.  iv.  13).  The  Notes 
of  Kurtz,  Baumgarten,  Murphy,  are  suggestive  and 
valuable ;  and  the  exposition  of  Calvin  is  admirable, — 
:'wn .  to  think,  desire,  purpose ;  then  to  esteem,  reck- 
on, impute,  set  to  one's  account,  2  Sam.  xix.  If;  Pa. 
xxxii.  2  ;  Lev.  vii.  18 ;  xvii.  2 ;  Num.  xviii.  27  .^A.  G.] 

2.  T/ie  Covenant  Sacrifice  and  the  Covenant  in 
reference  to  Canaan  (vers,  7-17).  Jehovah  gave  to 
Abram  the  starry  heavens  as  a  sign  of  the  promise 
of  an  heir.  Now  he  promises  to  Abram  the  laiul  of 
Canaan  for  his  possession  (ver,  7).  Abram  asks  a 
sign  for  this.*  Jehovah  appoints  the  covenant  which 
lie  would  conclude  with  him  over  his  sacrifices,  for  a 
sign.  He  determines,  also,  at  first,  the  sacrifice 
which  Abram  should  bring.  The  animals  named 
here,  are  the  sacrificial  animals  of  ihe  Levitical 
cultus.  The  future  possession  of  Canaan  was  repre- 
sented beforehand  in  the  sacrifices  of  Canaan. ■]•  The 
sacrificial  animals  were  all  divided  (hence  n''"i3  ns , 
to  hew,  cui  a  covenant),  except  the  birds,  and  the 
dissevered  parts  laid  over  against  each  other. 

"  The  ceremonial  of  the  covenant  of  old  consisted 
in  the  contracting  parties  pa.s.sing  between  the  dead 
animals,  with  tlie  imprecation,  that  in  case  of  a 
breach  in  the  covenant,  it  might  be  done  to  them  as 
to  these  animals."     Against  which  Keil  (who,  how- 


*  [Not,  however,  na  expressinp  any  doubt,  but  as  th« 
natural  wnrkinp  and  fruit  of  his  faith.— A.  (i.l 

[Ver.  7.  ■  I  am  the  Lord  that  brouplit  thee,  etc.  Seetb* 
*'  Preface  to  the  Ten  Commandments,"  Jacobus,  p.  268.— 
A.  ti.| 

t  I  llaumKiirten  say.s  that  ns  tins  sacrifice  wiib  a  covona&l 
sncrihce,  ami  lay  at  the  foundation  of  all  tbo  sacrificee  of  th# 
covenant,  all  the  animals  used  in  those  sncnUrcs  were  hsa% 
reuuircd. — A.  Q.l 


CHAP.    XV.    1-21. 


41] 


ever,  withoot  sufficient  ground,  denies  that  this  act 
had  the  peculiar  nature  of  a  sacrifice),  remarl;s: 
"  This  interpretation  of  ancient  usage  is  not  sui>port- 
ed  by  Jer.  xxxiv.  IS."  "The  interpretation  wliich 
the  prophet  here  gives  to  the  syniljolic  usage,  can 
only  be  a  fuller  explanation,  whicli  does  not  exclude 
another  original  idcM  of  the  symbol.  The  division 
of  the  s;icrificial  animals  probably  only  typified  the 
twofold  character  of  the  c-jvenant;  and  the  passage 
of  the  two  contracting  parties  between  the  parts  of 
the  one  sacrifice,  typified  their  reconciliation  to  a 
unity."  This  would  be  in  accordance  with  the  anal- 
ogy of  the  symbol  of  the  ancients,  the  te^era  /wspl- 
ta  is,  which  was  also  divided  into  two  parts  in  order 
to  represent  the  alliance  or  union  of  the  two  posses- 
sors of  the  divided  little  table.  Jehovah  himself 
does  not,  indeed,  appear  as  sharing  in  the  offering 
of  the  sacrifice,  but  as  a  sharer  in  the  sacrificial  least, 
which  was  sign:dized  in  the  later  thank-offering,  in 
the  show-bread,  and  essentially  in  all  sacrifices.  If 
the  man  who  presents  the  sacrifice  gives  himself 
away  to  God,  so  Jehovah  gives  himself  into  commu- 
nion with  that  man;  forms  a  covenant  with  him. 
The  individual  specimens  of  the  collective  sacrificial 
:inimals,  designate,  in  Calvin's  view,  all  Israel  in  all 
its  parts,  as  one  sacrifice.  In  the  three  years  age, 
Theodoret  finds  an  intimation  of  the  three  genera- 
tions of  bondage  in  Egypt ;  which  Keil  approves, 
with  a  refereuce  to  Judg.  vi.  25  (seven  years'  bond- 
age, a  seven  year  old  Imllock).  The  further  intima- 
tions ol"  numbers  :n  the  passage,  to  wit,  a  number 
seven,  five,  and  eight,  Keil  rejects. — And  'when  the 
fowls  came  do'wn.  The  pieces  lay  for  some  time, 
unconsumed  by  the  fire,  and  attracted  the  birds  of 
prey,  which  would  have  polluted  and  preyed  upon 
them,  had  not  Abram  driven  them  away.  These 
are  the  heathen,  the  enemies  of  Israel,  who  would 
corrupt  and  destroy  it,  impure  powers  like  the  birds 
of  prey,  which  were  held  as  unclean  by  the  Jews. 
The  hawk  was  sacred  to  the  Egyptians,  but  the  later 
Jews  represented  the  opposition  between  Jews  and 
heathen,  through  the  dove  and  sparrow-hawk  (see 
Knobel).  But  Abram,  in  his  faith,  remained  the 
guardian-spirit  of  Israel,  who  secured  its  sacreil  des- 
tination (Ps.  cv.  4-2). — Ver.  12.  And  when  the 
sun  Twas  going  down.*  From  this  reference  to 
the  time,  we  may  .judge  what  was  the  marvellous 
attention  and  watchfulness  of  Abram.  The  great 
scene  of  the  revelation  began  on  the  previous  night ; 
he  had  stood  under  the  starry  heavens  as  holding  a 
solemnity  ;  the  victims  were  slain,  and  the  pieces 
distributed,  and  then  the  watch  over  them  was  held 
until  the  setting  of  the  sim.  His  physical  strength 
sinks  with  it,  a  deep  sleep  (HTiTin)  overcomes  him. 
But  the  disposition  for  visions  preserves  itself  in  the 
sleep,  and  so  much  the  more,  since  it  is  even  the 
deep,  prophetic  sleep.  Abram  sees  hunself  over- 
taken by  a  great  horror  of  darkness,  which  the  word 
of  Jehovah  explains  to  him.  It  was  the  anticipation 
of  the  terror  of  darkness,  which,  with  the  Egyptian 
bondage,  should  rest  upon  the  people.  This  Ijond- 
dge  itself  is  pointed  out  to  him,  under  three  or  four 
circumstances  :  1.  They  would  be  oppressed  and  tor- 
mented in  this  service ;  2.  it  would  endure  four  hun- 
dred years ;  3.  the  oppressing  people  should  be 
judged  ;  t.  they  should  come  out  of  the  bondage 
with  great  substance.  It  is  to  be  distinctly  observed, 
that  the  name  of  this  people,  and  the  land  of  this 
•er»itude,  is  concealed.     Moreover,  there  are  further 

*  [Heb.,  was  about  to  go  down. — A.  G.  1 


disclosures  which  concern  the  relation  of  the  patri 
arch  to  this  sorrow  of  his  descendants.  He  hhnseli 
should  go  to  his  fathers  in  peace  in  a  good,  that  is 
great  age.  But  his  people  should  reach  Canaan  in 
the  fourth  generation  after  its  oppression,  from  which 
we  may  infer  that  a  hundred  years  are  reckoned  as  i 
generation.* — For  the  iniquity  of  the  Amorites 
is  not  yet  full.  The  Amorites,  as  the  mo.>-t  power- 
ful tribe  of  the  Canaanites,  stand  here  for  tl.t  whole 
people  (Josh.  xxiv.  15).  Israel's  inheritance  of  Ca- 
naan is  limited  by  the  judgment  upon  the  Canaanites; 
but  this  judgment  itself  is  limited  and  conditioned 
by  righteousness,  according  to  which  the  measure 
of  iniquity  must  first  be  lull.^Ver.  1 7.  Behold  a 
smoking  furnace.  This  new  manifestation  must 
not  be  regarded  as  belonging  to  the  dream  vision, 
but  as  the  intuition  of  the  waking  ccrasciousness, 
under  the  form  of  a  vision.  For  the  divine  accept- 
ance of  the  sacrifice  cannot  be  fulfilled  in  a  dream, 
any  more  than  the  faith  of  Abram,  than  his  sacrifice, 
or  the  making  of  the  covenant  itself. — The  smoking 
furnace  is  analogous  to  the  burning  bush,  and  pillar 
of  fire  of  Moses.  That  it  here  designates  the  anger 
of  (iod  (Keil)  is  not  supported  by  Ps.  xviii.  9.f  The 
fire-symbols  are  not  always  symbols  of  the  consuming 
anger  of  God  (as  perhaps  the  seraphim),  but  also 
signs  of  purifying  and  saving  judgments,  as  the  pillar 
of  fire,  and  pre-eminently  the  fire  upon  the  altar  of 
burnt-offering.  And  beyond  doubt,  in  the  sense  of 
this  passage,  Jehovah  goes  with  the  sacrificial  fire 
between  the  pieces  of  the  animals.  That  the  pieces 
were  not  laid  upon  the  altar,  arises  from  the  mode 
of  forming  a  covenant,  according  to  which  the  con- 
tracting parties  must  pass  between  them.  Abram 
had  gone  between  them  long  before  the  evening. 
Now  Jehovah  goes  through  in  the  sacrificial  flame. 
The  image  of  the  sacrifice  signifies  that  the  sacrificial 
fire  should  never  be  extinguished  in  Israel ;  this  is 
visibly  represented,  moreover,  under  the  flame  of  the 
altar.  We  must  recognize  clearly,  that  it  is  incredi- 
ble that  the  flame  should  pass  between  the  pieces  of 
the  sacrifice  without  consuming  them.  But  the  flanje 
cannot  designate  the  judgments  of  God  upon  the 
oppressors  of  Israel  (Keil),  since  the  pieces  indeed 
designate  Israel.  But  neither  the  judgments  upon 
Israel,  since  the  pieces  which  signify  Israel  were 
already  divided,  i.  e.,  offered  and  dedicated  to  God. 
The  sacrificial  fire,  as  an  eflicient  element  of  change, 
changes  the  flesh  into  a  sweet  savor  for  Jehovah,  and 
the  judgment  of  an  earthly  dissolution  into  an  act  of 
deliverance,  into  a  new,  heavenly  existence. 

3.  TTie  foundinr;  of  the  Covenant  and  its  signiji- 
c.Dice  (vers.  17-21). — Unto  thy  seed  have  I  given 
this  land.  The  covenant  which  Jehovah  makes 
with  Abram  relates  especially  to  the  grant  of  the 
land  of  Canaan  to  his  descendants.  Hence,  also,  it 
is  sealed  with  the  offering  of  the  sacrificial  animals 
usual  in  the  land. — From  the  river  of  Egypt. 
Keil  holds  that  it  is  the  Nile,  because  it  is  nrj ,  not 
bns  (Numb,  xxxiv.  5).  Knobel,  on  the  other  hand, 
rem.arks  correctly :  "  The  Nile  cannot  be  intended, 
since  the  Euphrates  would  not  have  been  described 
as  the  great  river  in  opposition   to  it."     It  is  thus 

*  [Ver.  13.  Know  of  a  surety.  Know,  ktww  thou.  Kno* 
certainly.  This  responds  to  Abram's  question,  WberetJ 
shall  I  know  ?  ver.  8.     Mcepht,  p.  218.— .\.  G.] 

t  [Kiiriz  regards  tbis  as  the  first  appearance  of  the 
Schecninah,  and  says  :  "  It  is  the  symliol  of  the  graciouj 
presence  of  God  :  tlie  splendor  of  his  glory,  tbe  consuming 
tire  of  his  holiness,  which  no  mere  human  eye  can  bear,  be- 
fore which  no  sinful  child  of  n  m  can  st^nd,  is  veiled  benca*! 
his  (trace,"  p.  180.-  -A.  G.l 


«)2 


GENESIS,  OR  THE  FIRST   BOOK    DF   MOSES. 


tlie  Wady  el  Arisch,  brook  of  Egypt,  otherwise  called 
Rhinocolura,  lying  at  the  southern  limits  of  Israel 
(Numb,  sxxiv.  5;  Josh.  xv.  4;  Is.  xxvii.  12);  not 
the  Nile,  because  an  oratorical  liyperliole  would  not 
sfTee  with  the  exact  bounding  of  tlie  land. 

[HENosTE.NBERii,  lieitriige,  vol.  iii.  p.  265.  urges 
in  favor  of  the  Nile  not  only  the  term  which  is  used, 
^n:,  and  which  is  not  interchangeable  with  the  term 
for  a  small  stream  or  brook,  bnj.  but  also  that  the 
passage  is  rhetorical,  as  is  clear  from  the  fact  that 
the  tribes  which  the  Israelites  were  to  dispossess 
were  purely  Canaanitish,  and  no  more  extended  to 
the  Euphrates  than  to  the  Nile.  Kurtz  adds,  tliat 
these  two  streams  are  here  used  as  representative 
of  the  two  great  world-powers  between  which  Israel 
should  dwell.  It  is  thus  a  prediction  that  the  de- 
scendants of  Abram  should  have  an  independent  ex- 
istence by  the  aide  of  these  two  great  empires,  and 
that  no  nation  should  have  any  permanent  sway  be- 
tween them  and  these  two  empires.  So  tliat  their 
dominion  may  be  said  to  reach  from  the  Euphrates 
to  the  Nile. — These  two  rivers  aie,  moreover,  con- 
stantly referred  to  in  the  later  Scriptures,  as  the  ex- 
treme boundaries  of  Israel.  See  Is.  xxvii.  12;  Jer. 
ii.  18.  In  its  best  days  too,  the  Israelitish  dominion 
reached,  to  all  intents,  to  Egypt,  since  all,  or  nearly 
all  the  intervening  powers  were  subject  to  David  and 
Solomon.  Wilkinson  liolds  that  the  word  IN"' . 
river,  a  form  of  which  is  here  used,  is  the  Hebrew 
form  of  the  Egyptian  word  Jaro,  river,  applied  to 
the  Nile;  see  BrsH,  Notes,  p.   255.— A.  G.] 

The  Israelitish  dominion  should  reach  to  the  Eu- 
phrates, and  did  actually  "in  its  best  days"  reach  to 
it,  but  there  is  no  record  of  its  extension  to  the  Nile. 
We  are  not  dealing  here  with  a  prophetic  and  spiritual 
word,  but  witli  the  definite  bounds  of  the  land,  for 
the  race  of  Abram,  as  is  clear  also  from  the  follow- 
ing enumeration.  "  Ten  tribes  are  enumerated  going 
from  the  soutliern  border  to  the  north,  in  order  to  fix 
and  di-epen  the  impression  of  unirersahty  and  com- 
pleteness, of  which  the  number  ten  is  the  symbol — 
no  tribes  are  excepted  oi-  spared  (Delitzsch).  In 
other  passages,  sometimes  seven  (Deut.  vii.  1 ;  Josh. 
iii.  10),  six  (Ex.  iii.  S,  17;  xxiii.  23;  Deut  xx.  17), 
five  (Ex.  xiii.  5),  or  even  two  (Gen.  xiii.  7),  are 
named;  or  finally,  all  are  embraced  under  the  com- 
mon name,  Canaanites."  Keil.  The  number  ten  is 
not,  however,  the  number  of  completeness  (that  is 
twelve),  but  the  number  of.  a  completed  develop- 
ment;  here  of  the  eoni[ilet'd  development  of  the 
Canaanites  for  judgment.  The  llivites  (ch.  x.  17) 
are  here  omitted.  The  Hivites  at  Hermon,  in  the 
region  of  Lebanon,  were  afterwards  driven  out,  but 
the  Hiiites  at  Gibeon  were  graciously  spared  (Judg. 
iii.  3;  Josh.  xi.  10).  "The  Kenites  were  an  Ama- 
lekitish — originally  Arabian  tribe,  southerly  from 
Canaan  (Numb  xxiv.  21  ;  1  Sim.  xv.  G;  xxvii,  1(1; 
XXX.  2t)),  of  whom  a  pan  afterwards  removed  to  Ca- 
naan (Judg.  i.  Hi;  iv.  11,  17)."  Knob.d.— The 
Kenizzites.  There  is  a  reference  to  Kcnaz,  an 
Edomite  (chap,  xxxvi.  16,  42),  with  which  Knobcl 
joins  the  passage  before  us,  but  Keil  objects,  be- 
cause he  correctly  assumes  that  Kenaz  nnist  have 
descended  from  Edom,  without  bringing  into  account 
the  mingling  of  the  Edomites  with  the  original  in- 
hiiliitanlM  of  the  land.  The  Kadmon.-.-«,  also,  are 
never  anywhere  more  clearly  determined.* 

*  [They  seom  to  have  been  tho  more  eastern,  and  to 
nave  neld  the  other  extreme  boundary  o '  tho  proiniHed  land, 
lowordi  the  Kupliratcn.    Moupht.  p.  31/0.— A.  O.) 


DOCTRINAL    AND    ETHICAL. 

1.  For  the  vision,  see  the  Exegetical  remarks 
The  vision  of  a  shield  and  of  a  vast  treasure,  bring! 
to  remembrance  the  numerous  revelations  of  God 
through  images  in  the  prophets,  especially  in  Jere- 
miah and  Zechariah.  We  must  distinguish  here  tht 
threefold  form  of  the  one  revelation  made  througt 
visions:  1.  Revelation  through  images;  2.  through 
the  woi'd ;  3.  through  the  vision  in  deep  sleep,  upon 
which  there  follows  still  a  revelation  to  the  waking 
consciousness  through  the  word  The  prophetic 
frame  of  mind  on  the  part  of  Abram  is  very  extra- 
ordinary, since  it  continued  through  a  whole  night 
and  day,  and  into  the  following  night. 

2.  The  stages  of  the  promise  which  Abram  re- 
ceived, viewed,  as  to  its  genealogical  se(iuence,  may 
be  regarded  in  this  order:  1.  Thou  shalt  be  a  man 
of  blessing,  and  shalt  liecome  a  great  people  (ch.  xii. 
1);    2.  to  thy  seed  will  I  give  this  land  (ch.  xii.  7); 

3.  to  thy  seed  the  land,  to  thy  land  thy  seed  (ch.  xiii. 
14).  Here  (ch.  xv.  18),  the  promise  of  the  seed  and 
the  land  was  sealed   in    the  form   of    a   covenant. 

4.  The  promise  of  a  seed  advances  in  the  form  of  * 
covenant  to  the  assurarice  that  God  would  be  the 
God  of  his  seed  (ch.  xvii.  7).  5.  The  promise  is 
more  definite,  that  not  Islimael  Imt  the  sou  of  Sarah 
should  be  his  heir(ch.  xvii,  15  fif,).  6.  The  heir  was 
promised  in  the  next  yeai'  (ch.  xviii.  10).  7.  The 
whole  promise  in  its  richest  fulness  was  sealed  by  the 
oath  of  Jehovah  (ch.  xxii.). 

3.  The  grand  thought :  God  is  our  shield,  or  de- 
fence against  all  evil;  God  himself  is  our  greatest 
reward  or  highest  good;  is  the  introductory  com- 
pletion of  all  religious  desires  and  hopes.  But  man 
can  remain  upon  this  high  standpoint  only  with  the 
greatest  difficulty.  This  is  manifest  from  the  appli- 
cation to  practical  uses  and  gains  which  Abram 
makes:  Lord,  what  wilt  thou  give  ine  ?  Although 
this  application  to  his  own  advantage,  carried  out  in 
a  childlike  spirit,  is  perfectly  consistent  with  his  faith. 

4.  Abram  under  the  starry  heavens,  and  his 
righteousness  of  faitli.  The  peculiar  determination 
of  the  character  of  the  patriarchal  religion.  Here 
first,  the  full  importance  of  faith  comes  into  view. 
Here  also,  first,  the  reckoning  ol'  righteousness  cor- 
responding therewith.  From  this  point  onward,  both 
fundamental  thoughts  run  through  the  holy  scrip- 
ture (see  Rom.  iv ;  James  ii.).*  The  future  of  the 
Evangelical  church  was  prepared  on  that  night.  It 
was  the  one  peculiar  bloonnng  hour  of  all  salvation 
by  faith.  But  we  must  not,  therelore,  so  weaken 
and  lower  the  idea  of  righteousness,  that  we  should 
explain  it  as  equivalent  with  integrity,  or  in  similar 
ways.  Righteousness  is  tlie  guiltless  position  or 
standing  in  the  forum   of  right,  of  justice.f     The 

*  [Righteousness  must  be  had,  or  there  is  no  salvation. 
Men  nave  lost  righteousness,  and  th.'  ijower  to  gain  it. 
How  can  it  be  serured  ?  It  is  by  faith.  It  is  counted  to 
believers ;  see  for  illustration  Lev.  vii.  18 ;  xvii.  4  ;  2  Sam, 
xix.  19,  and  Eoui.  4.— A.  G.l 

[JACOBUS,  Notes,  p.  267.  1.  Abram  had  no  righteousness 
^r  justification.  2  Faith  is  not  imputed  to  him  us  a  work, 
as  a  meiit  irinus  ground  of  justifieotion,  Init  only  as  in-tru- 
meutal,  laying  hold  on  a  perfect  ri£.dUeou>ness.  3.  The 
law  could  not  el. I  im  any  other  than  a  perfect  rii^diteousncss— 
his  own  or  anothel's  imputed  to  liim— set  to  fiis  aeeouDt, 
And  this  is  the  gospel  plan  of  salvation — to  reelton  the  per- 
fect rightoonsnesH  received  by  faith,  as  oui'  lighteousnjst 
for  lustiflciition. — A.  O.l 

t  (KuttTZ :  He  is  righteous  who,  througli  the  frocdoxu 
of  his  will,  confomlB  to  tlic  divine  idea  and  en  1  of  his  being 
WoEDSwoBTH  is  bettor:  Kightoousness  is  that  itato  ii  trhiot 


OHAP.   XV.   1-21. 


4i:i 


forum  in  wliicli  Abram  stands  here,  is  the  forum  of 
the  innard  life  before  God.  In  this  he  was,  on  the 
ground  of  his  faith,  declared  righteous,  through  the 
vroid  and  the  Spirit  of  God.  Hence  we  read  here, 
also,  first  of  his  peace,  ver.  15. 

6.  The  difference  between  the  four  hundred  years, 
ver.  13,  and  .^ets  vii.  6,  and  the  four  hundred  and 
thirty  years,  Ex.  xii.  40,  is  explained,  not  only  by 
the  use  of  round,  prophetic  numbers  here,  but  also 
from  the  fact,  that  we  must  distinguish  between  the 
time  when  the  Israelites  generally  dwelt  in  Egypt, 
and  the  period  when  they  became  enslaved  and 
oppressed.  Paul  counts  (Gal.  iii.  17)  the  time  be- 
tween the  promise  and  the  law,  as  four  hundred  and 
thirty  yeiirs.  in  the  thought  that  the  closing  date  of 
the  time  of  the  promise  was  the  death  of  Jacob  (Gen. 
xlix.).  See  the  Introduction ;  and  for  the  difference 
in  question,  Delitzsch,  p.  371. 

[Note  upon  the  four  hundred  tears  Afflic- 
tion AND  Servitude  of  Israel. — It  is  confessedly 
a  matter  of  dispute  how  these  four  hundred  years 
are  to  be  computed.  Some  fix  the  birth  of  Isaac  as 
the  starting-point,  others  the  entrance  of  Jacob  into 
Egypt.  The  difficulty  does  not  lie  in  reconciling  the 
different  statements  of  the  Scripture,  but  in  bringing 
any  conclusion  formed  upon  these  statements,  into 
harmony  with  a  general  system  of  Chronology. 
Baumgarten  says  :  The  principal  thing  in  the  threat- 
ening, tlte  first  word  in  the  description  of  the  sor- 
row, is  an  announcement  of  their  condition  as 
strangers,  """il  ""''!'"!7  ''?•  "^^^  description,  there- 
fore, in  his  view,  covers  the  period  of  their  sojourn 
in  Canaan,  during  which  they  were  strangers.  He 
urges,  in  favor  of  this,  the  words  of  the  Apostle  (Gal. 
iii.  17),  and  the  fact  that  the  Israelites  were  to  come 
out  in  the  fourth  generation ;  a  generation  obviously 
falling  far  short  of  a  hundred  years.  They  were  to  be 
there,butthree  gener.ations.  The  genealogical  table, 
Exod.  vi.  16  ff.  favors  a  much  shorter  residence  than 
four  hundred  years ;  since  the  combined  ages  of  the 
persons  there  mentioned,  Levi,  Kohath,  Amram,  in- 
cluding the  years  of  Moses  at  the  time  of  the  exo- 
dus, amount  to  only  four  hundred  and  eighty-four 
years,  from  which  we  must  take,  of  course,  the  age 
of  Levi,  at  the  entrance  of  Jacob  into  Egypt,  and 
the  ages  of  the  different  fathers  at  the  birth  of  their 
sons.  It  is  better,  therefore,  with  Wordsworth, 
Murphy,  Jacobus,  and  many  of  the  earlier  commenta- 
tors, to  make  the  four  hundred  years  begin  with  the 
birth  of  Isaac,  and  the  four  hundred  and  thirty  of 
the  apostle  to  date  from  the  call  of  Abram. — A.  G.] 

6.  The  demand  for  a  sign  relates  to  the  promise 
of  the  land,  not  the  promise  of  a  seed.  The  starry 
heavens  was  the  sign  of  the  latter  promise  to  him. 
Compare  the  similar  demand  of  Gideon  (Judg.  vi. 
17),  and  of  Uezekiah  (2  Kings  xx.  8).  The  pious 
and  believing  desire  for  a  sign  points  to  a  divine 
assurance,  the  impious  to  an  unsanctified  knowledge, 
or,  indeed,  a  doubt.  The  constant  form  of  the  pious 
desire  for  a  sign,  is  the  beUeving  enjoyment  of  the 
wcraraents. 

7.  The  sacrificial  animals.     See  Leviticus. 

8.  The  birds  of  prey.  Compare  Matthew  xiii. 
18,  19. 

9.  The  profound  sleep.  Compare  ch.  ii.  21  ; 
Biblework,  p.  209.  7%ou  shall  go  to  thy  fathers  in 
peace.     With  faith  in  the  grace  of  God,  the  future  is 

cnan's  will  is  conformed  to  God's  will — that  state  In  which 
Adam  was  created,  bat  from  which  lie  fell  by  sin,  u.  74. — 


not  only  made  clear  ard  t;lorified  (John  viii.  36),  bir 
the  other  world  also  i.-;  illuiuiuated. 

10.  The  iniciuities  of  the  Amorites.  See  Ex 
xxxiv.  11, 14  ;  Lev.  xviii.  24  ;  xx.  23  ;  Numb,  xxxiii 
52,  5.t;  Josh,  xxiji.  12. — No  people  is  dcstroyec 
whose  iniquity  is  not  full.* 

11.  Both  Delitzscpi  (p.  373)  and  Keil  (p.  151), 
assert  that  there  is  no  account  here  of  a  peculiai 
sacrifice  of  a  covenant,  nor  of  a  peculiar  covenant 
Against  the  sacrifice  of  the  covenant,  it  is  said  that 
Abram  did  not  pass  between  the  pieces  of  the  sacri 
fice  ;  but  this  is  a  pure  supposition,  .^gainst  the  idea 
of  a  covenant,  that  there  is  no  account  of  a  pactio,  but 
simply  of  a  sponsio,  a  solemn  promise  of  God  to  men. 
Let  it  be  observed,  however,  that  upon  this  interpre- 
tation the  moral  force  in  the  doctrine  of  the  covenant 
relation  of  God  to  the  believer  is  fatally  ignored, 
and  that  this  interpretation  also  threatens  to  changt 
the  covenant  lilessing  of  the  Christian  sacramenta 
from  a  moral  to  a  magical  blessing.  The  subject  o( 
the  promise,  Delitzsch  remarks,  excludes  the  idea 
of  reciprocity.  "  In  the  covenant,"  says  Keil, 
"  which  God  concludes  with  man,  the  man  does  not 
stand  as  upon  mutual  and  equal  terms  with  God,  but 
God  grounds  the  relation  of  communion,  through  his 
promise,  and  his  gracious  condescension,  to  mat., 
whereljy  he  is  first  prepared  to  receive,  and  then, 
through  the  reception  of  the  gifts  of  grace,  is  pre- 
pared to  discharge  the  duties  flowing  out  of  the 
covenant,  and  thus  made  obligatory  upon  him." 
Although  the  covenant  of  God  with  believing  hu- 
manity, i«  not  a  contract  between  equals,  but  God 
founds  the  covenant,  it  does  not  follow,  that  his 
founding  it  is  a  simple  promise,  although,  even  a 
simple  promise,  without  some  moral  motive  giving 
rise  to  it,  would  be  absurd.  But  now,  according  to 
Rom.  iv.  the  foundation  of  the  gracious  covenant 
of  God  with  Abram,  was  not  laid  in  the  covenant  of 
circumcision  (Gen.  xvii.),  but  in  the  covenant  of 
faith  (ch.  XV.  i.f  Hence  the  Jewish  Targums,  and 
after  them.  Christian  theologians,  have  found  in  this 
chapter  the  forming  of  a  covenant  according  to  the 
explicit  declaration,  ver.  17.  Delitzsch  himself,  upon 
ch.  xvii.,  says  first:  "God  sealed  his  covenant  with 
Abr.ara,"  but  then  further,  "  God  founded  his  cove- 
uaiit  with  Abrjun."  But  Keil,  p.  155,  remarks : 
"  Long  before,  at  least,  long  years  before,  God  had 
established  his  covenant  with  Abram."  We  make 
the  following  distinction  :  in  ch.  xv.,  the  eternal, 
Viilid  covenant  of  faith  was  concluded ;  in  ch.  xvii. 
the  specific,  old  covenant  of  circumcision,  the  pro- 
visional sealing  of  the  covenant  of  faith,  of  which, 
under  the  New  Testament,  baptism  and  the  Lord's 
Supper  are  the  senls.  If  we  recall,  that  the  relation 
between  the  Lord  and  his  church  is  that  of  the 
bridegroom  and  the  bride,  we  shall  truly  dismiss  the 
assumption  of  a  magical  working  and  efficacy  of  the 
covenant,  and  return  to  the  high  estimate  of  moral 
relations  in  the  kingdom  of  personal  life,  in  which 
also  the  passive  position,  which  the  Formula  Cone. 
recognizes  and  holds  in  conversion  is  to  be  conceived 
as  a  moral  state — in  which  the  soul  is  held  in  the 


*  (The  Lord  administers  th«  affairs  of  nations  on  tlM 
principle  of  moral  rectitude.  Murpht,  p.  iQtt.  Words- 
worth calls  attention  to  ttiis  sentence  in  its  relation  to  th« 
destruction  of  the  Can.lanites  by  Israel,  p.  76. — A.  G.l 

t  [Kurtz  holds  th.at  Abram  did  not  now  pass  between 
the  pieces ;  that  this  is  but  one  side  of  the  oovenant,  in 
which  God.  but  not  Abram,  brintrs  himself  under  covenan* 
obligation ;  and  that  the  covenant  is  computed  and  ratified 
by  Abram  in  the  transactions.  Ch.  xvii.  p.  179.— A.  G.l 


♦It 


GENESIS,  OR  THE  FIRST  BOOK   OF   MOSES. 


Attitude  of  waiting,  and  does  not  grasp  beforehand — 
produced  in  the  strength  of  the  iiratia  prctveniens, 
and  not  as  a  pure  creatur  ely  and  unconcerned  yield- 
ing of  one's  self  to  the  pleasure  of  another. 


HOMILETICAI,   AND    PEACTICAL. 

See  the  Doctrinal  and  Ethical  paragraphs. — The 
great  thought:  God  himself  is  our  God:  1.  Our 
■hield;  2.  our  great  reward  (comp.  Rom.  viii.). — It 
is  allowed  the  saints,  to  ask :  Lord,  Lord,  what  wilt 
thou  give  me? — We  learn  from  Abram  to  con.'^ult 
with  God — as  to  our  affairs; — to  dehberate  with 
Jehovah  as  to  our  future. — Ter.  4.  If  the  lesser  is 
denied  us,  that  itself  intimates  a  grant  of  the  higher. 
— In  submission  we  are  near  the  highest  promises  and 
gifts. — Abram,  the  childless,  shall  become  the  father 
of  nations. — Abram  in  the  starry  night. — The  word 
of  God  in  the  starry  night. — The  faith  of  Abram: 

1.  Abram  a  believer  ;  2.  a  father  of  believers  (Rom. 
iv.);  3.  a  father  of  all  believers,  especially  of  be- 
lievers from  the  circumcision. — Abram's  righteous- 
ness of  faith. — The  key-note  of  his  righteousness  of 
faith :  1 .  The  blessing  has  overcome  the  curse  in  liis 
heart  and  life :  2.  he  will  overcome  it  iu  the  world 
through  his  seed  ;  his  children  shall  be  as  the  stars 
of  heaven. — The  high  antiquity  of  Evangelical  faith. 
— The  covenant  of  God  with  Abram. — Abram's  pro- 
phetic sleep. — The  holy  land  :   I.  In  the  hteral  sense; 

2.  as  a  type  of  the  promised  fatherland  of  believers. 
— The  certainty  of  the  promises  of  God. — The  first 
mention  of  the  grave  cheerful  and  friendly. — The 
graTe  already  illuminated  and  glorified  with  the 
glimpse  of  the  life  beyond. 

Starke:  Lange:  Fear  and  discouragement  may 
Bometimes  assail  the  strongest  heroes  of  faith ;  it  is 
well,  however,  when  they  are  not  allowed  to  reign 
(Ps.  Uxxiv.  12;  Rom.  viii.  IT;  Ps.  Ixxiii.  25,26; 
cxlii.  6) — [When  some  astronomers  have  attempted 
to  specify  the  immber  of  stars,  and  one  asserts  that 
there  are  1392,  another  17ii9,  and  still  another, 
7uOO,  these  are  pure  conjectures,  upon  which  they 
cannot  agree  among  themselves.  'Then,  too,  there 
are  the  thousands  of  stars,  so  remote  in  space,  that 
they  are  not  visiljle  through  the  best  telescopes.  It 
would  have  been  a  small  consolation  to  Abram,  if 
his  seed  should  only  equal  the  small  number  of  stars 
specified.] — Rom,  iv.  3  ;  Gal.  iii.  6  ;  James  ii.  23. — 
Ver.  3.  What  a  great  thing,  is  it  not,  to  be  near 
a  prudent  householder! — Ckamer:  If  we  will  be 
counsellors  of  God,  we  will  do  it  to  our  injury. — 
tiod  places  before  the  reason,  incomprehensible  (and 
incredible)  things;  for,  what  we  can  comprehend, 
there  is  no  necessity  that  we  should  believe.* — God 
foreknows  all  things. — Ver.  15.  This  is  a  pleasant 
description  of  death. — In  what  a  good  age  consists. 
— The  burial  of  the  dead  is  a  primitive  custom,  of 
which  this  is  the  first  notice.  We  never  find,  in  the 
Holy  .'Scriptures,  any  mention  of  the  burning  of  tlie 
dead,  curtomary  among  the  heathen  ;  or  of  any  other 
way  than  of  buri:il  (Judg.  ii.  9). — God  exi-rcises  a 
constant  foresight,  even  over  the  seed  of  believers. 

LiSRo:  The  war  with  the  kings,  although  victo 
rioiuly  ended,  might  provoke  retaliation  afterwards ; 
thus  the  present  state  of  Abram's  mind  is  connected 
with  his  previous  state.     Ver.  2.  God  is  here  for  the 

*  (Tbla  sbvionaly  needn  modification.— A.  O.I 


first  time  called  Adonai. — Ver.  6.  Abram  is  imde) 
the  trial  or  test. — Although  Abram  possessed  sc 
many  beautiful  and  noble  qualities  of  heart,  and  it 
his  walk  manifests  so  many  virtues,  yet  he  is  not, 
through  all  these,  righteous  before  God,  not  iu  the 
possession  of  the  divine  favor,  for  there  is  also  sin 
in  him,  etc.  This  defect  his  faith,  his  living  confi- 
dence in  God  (more  precisely,  the  word  of  tiod  which 
he  grasps  in  his  faith),  supplies  — The  justification 
of  the  sinner  by  faith,  is  the  only  way  of  righteous- 
ness, before,  during  or  after  the  giving  of  the  law. — 
Ver.  15.  Go  to  thy  fathers.  They  must  then  still  live 
upon  the  other  side  of  death,  in  another  state  and 
lite  ;  the  contiuued  existence  after  death  is  here  evi- 
dent, and,  indeed,  as  the  word  in  peace,  iutimates,  a 
blessed  exi.<tence  for  the  pious. — Ver  16.  All  na- 
tions hold  their  land,  likewise,  in  fee  from  God,  and 
will  be  deprived  of  it  when  their  rebellion  against 
the  Lord  their  God  has  reached  its  full  height.  Thus 
the  Amorites,  and  thus  the  IsraeUtes  at  the  exile, 
and  the  second  destruction  of  Jerusalem. — Ver.  17. 
The  flame  of  fire  is  the  sign  of  the  gracious  presence 
of  God,  and  of  his  pleasure  in  the  sacrifice  (Lev.  ix. 
24). — Gerlach  :  Abram  confesses  his  pain  and  grief. 
— Without  the  least  apparent  human  probability,  he 
trusts  unconditionally  upon  the  divine  and  gracious 
promise.  The  word  "believed"  is  here  exact,  or 
precise ;  he  cleaves  to  the  Lord  (precisely :  he  stays, 
supports,  rests  himself  upon  the  Lord). — The  three 
years  old  animals,  because  fully  grown  ;  faultless 
animals  nmst  be  chosen  for  sacrifice. — Ver.  16.  To 
go  to  his  fathers(ch.  xxv.  8;  xxxv.  29;  xlix.  29, 
33  ;  Diut.  xxxii.  50  ;  2  Kings  xxii.  20).  The  beauti- 
ful expression  for  the  life  after  death,  testifies  that 
even  in  the  highest  antiquity,  the  outlook  into  the  life 
on  the  other  side  of  the  grave,  was  neither  dark  nor 
gloomy. — (Ver.  17.  Description  of  the  oriental  fur- 
nace ;  a  great,  cylindrical-shaped  fiie-pot). — Calwer, 
Handhuch :  .^.brjim's  doubt,  and  newly  str-engthened 
faith.  He  believed  without  the  sight. — Bunskn  :  [a 
marvellous  translation  ;  The  Son  of  Mesek,  posses- 
sion, is  my  house,  Eliezer  a  Damascene]. — Schroder  : 
The  present  and  future  of  Abram — He  is  suggesting 
to  God  (with  the  Eliezer).  Ch.  xvi.  states  another 
project,  sprmgmg  out  of  the  weakness  of  his  faith. 
Abram  sees  not,  he  believes. — Here  appears  for  the 
first  time  the  word,  whose  nature  and  strength  we 
have  recognized  from  the  first  ijromise  onward,  and 
especially  in  the  previous  history  of  Abram, — Hess: 
Ver.  13.  To  prevent  Egypt's  becommg  hateful  to 
him,  the  land  was  not  named  (this  concealment  ia 
rather  a  trait  which  attests  and  authenticales  the  gen- 
uine prophecy). — The  flame  of  fire  is  typical  of  the 
divine  presence  and  majesty. — Schwenkb:  Ver.  6, 
We  agree  with  Luther,  this  is  the  great  word  in  tliia 
book — TAtJBE:  The  temptation  of  the  believer: 
1.  What  is  the  highest  necessity?  2.  the  highest 
Consolation  ?  3.  How  can  one  pass  out  from  the  higli- 
est  necessity  into  the  greatest  consolation? — HoF- 
MANN  :  It  was  the  review  of  faith  which  fitted  Abram 
to  look  out  into  the  future.  He  looked  onward  to 
the  blessed  re^t  of  the  people  of  God,  but  he  could 
not  do  this,  excejit  as  he  recognized  in  (»ud,  the  re- 
storer of  that  life  of  man — his  own  life,  the  lil'c  of 
his  seed,  and  of  the  race — perverted  and  fallen  by 
sin,  and  buidened  with  the  cur.-e.  Dark  Mnd  troubled 
it  may  well  be,  were  the  thoughts  of  the  father  of 
the  faithful,  but  the  experience  of  his  heart  and  lift 
were  sure 


CHAP.  iVI.  1-1«. 


4i: 


FIFTH    SECTION. 

Abram'i  Coneestion  to  Sarai's  Impatience.     Abrani  and  Hagar.     Hagar's  Flight.     The  Angel  o/  iht 
Lord.     Hagar^s  Return,  and  hhmaeVs  Birth. 


Chapter  XVI.   1-16. 

1  Now  Sarai,  Abram's  wife   [in  the  face  of  the  previous  promise],  bare  him  no  children  :   and 

2  she  had  an  handmaid,  an  Egyptian,  whose  name  was  Hagar  [flight,  fagitive].  And  Sarai 
said  unto  Abvam,  Behold  now,  the  Lord  hath  restrained  me  from  bearing ;  I  pray  thee 
go  in  unto  my  maid;  it  may  be  that  I  may  obtain   [bebuiided]  children  by  her.     And 

3  Abrani  hearkened  to  the  voice  of  Sarai.  And  Sarai,  Abram's  wife,  took  Hagar  her 
maid  tilt,  Egyptian,  after  Abram  had  dwelt  ten  years  in  the  land  of  Canaan,  and  gave 
her  to  'ler  husband  Abram  to  be  his  wife. 

4  Aiii  he  went  in  unto  Hagar,  and  she  conceived  :   and  when  she  saw  that  she  had 

5  conceived,  her  mistress  was  despised  in  her  eyes.  And  Sarai  said  unto  Abram,  My 
wrong  be  upon  thee  :  I  have  given  my  maid  into  thy  bosom  ;  and  when  she  saw  that 
she  had  conceived,  I  was  despised  in  lier  eyes :  the  Lord  judge  between  me  and  thee. 

6  But  Abram  rfald  unto  Sarai,  Behold  tliy  maid  is  in  thy  hand  ;  do  to  her  as  it  pleaseth 
thee  [is  good  in  VI. '-ne  eyes].     And  when  Sarai  dealt  hardly  with  her,  she  fled  from  her  face. 

7  And  the  aiigel  of  the  Lord  found  her  by  a  fountain  of  water  in  the  wilderness,  by 

the    fountain    in    the    way    to    Shur    [rocky.   Josephus:   Pelnsimn.    Gesenins:  Suez.    Keil ;  Dschlfar] 

8  And   he  said,  Hagsv,  Sarai's  maid,  whence  earnest  thou?    and  whither  wilt   thou  go? 

9  And  she  said,  I  flee  itom  the  face  of  my  mistress,  Sarai.     And  the   angel  of  tlie  Lord 
'.0  said  unto  her.  Return  to  thy  mistress,  and  submit  [bow]  thyself  under  her  hands.     And 

the  angel  of  the  Lord  !>aid  unto  her,  I  will  multiply  thy  seed  exceedingly,  that  it  shall 
;1   not  be  [cannot  be]  numbered  for  multitude.     And  the  angel  of  the  Lord  said  unto  her. 

Behold,  thou  art  with  child,  and  shalt  bear  a  son,  and  shalt  call  his  name  Ishmael 
i2   [God  will  hear]  ;  because  ihe  Lord  hath   heard  thy  affliction  [distress].     And  he  will  be  a 

vrild  man  ;   his  hand  wil!  be  against  every  man,  and  every  man's  hand  against  him  ;  and 

13  he  shaU  dwell  in  the  presence  of  all  his  brethren — [far  and  wide  in  a  free  country].  And  she 
called  the  name  of  the  Lord  that  spake  unto  her.  Thou  God  seest  me  [of  true  seeing]  :   foi 

14  she  said,  llave  I  also  here  looked  after  bini  that  seeth  me  ?  [after  the  peculiar  seeing  t] 
Wherefort  the  well  was  called,  Beer-l.ali;ii-roi  [well  of  the  uf?  of  seeing,  or  vision]  ;  behold, 
it  is  between  Kadesh  [consecrated]  and  Bered  [hail,  gravei-iite  bain]. 

15  And  Hagar  b.ire  Aoram  a  son:  and  Abram  called  his  son's  name,  which  Hagar 

16  b;ire,  Ishmael.  A. id  Abram  was  fourscore  and  six  years  old,  when  Hagar  bare  Ishmael 
to  Abram. 


PRELIMTNAET   KEMAHK. 

For  the  difficulties  growing  out  of  the  sexual 
relations  in  the  history  of  the  PaU'larchs,  see  the 
[ntroductioD,  p.  80. 


EXEGETICAL   AND    CRITICAL. 

1.  According  to  Knobel,  this  section  is  a  Jeho- 
fistic  eulargement  of  a  brief  Elohistlc  original 
narrative.  But  the  narrative  bears  upon  its  face 
a  complete  and  living  unity. 

2.  Sarai's  fanatical  Self-denial  (vers.  1-4). 
Bare  him  no  children.  Not  even  yet,  although 
he  had  already  received  (ch.  16)  the  solemn  assur- 
ance of  the  great  promise.  She  was  barren  in  ch. 
li.  30,  and  remained  so  after  ch.  iv,  2.     The  child- 


less state  of  Abram's  house  was  its  great  sorrow,  and 
the  more  so,  since  it  wa,s  in  perpetual  opposition  to 
the  calling,  destination,  and  faith  of  Abram,  and  was 
a  constant  trial  of  his  faith.  Sarai  herself,  more- 
over, the  consort  of  Abram,  came  graduallv  more 
and  more  to  appear  as  a  hindrance  to  the  fulfilment 
of  the  divine  promise,  and  as  Abram,  according  to 
ch.  XV.,  had  fixed  his  eye  upon  his  head  servant, 
Eliezer  of  Damascus,  so  now,  .Sarai  fixes  her  eye 
upon  her  head  maiden,"  Hagar  the  Egyptian.  Ha- 
gar was  probably  added  to  the  household  of  Abram 
during  his  residence  in  Egypt  (ch.  xii.  lo).  Sh« 
manifestly  occujiied  a  prominent  place  in  his  house^ 
hold,  and  appears  to  have  brought  to  that  position 
not  only  mental  gifts,  but  also  an  inward  p.iriicipa- 
tion  in  the  faith  of  the  household. — The  Lord  hatb 

*  [Here,  of  course,  hersla\e.  bond-woman.  -A.  t5.1 


♦16 


GEXESIS,  OR  THE  FIRST   BOOK   OF  MOSES. 


restrained  me  from  bearing.*  (The  mother's 
womb  closed — a  figurative  description  of  the  ap- 
pointed barrenness).  The  barrenness,  also,  is  traced 
back  to  the  highest  causality,  the  purpose  of  Je- 
hov.ah  (ch.  xxix.  31;  xxx.  32;  Ps.  cxxrii.  3;  Is. 
Ixvi.  9).  The  sexual  relations,  and  the  declarations 
in  regard  to  them,  are  sanctified  by  their  ultimate 
end,  their  spiritual  reference.  The  dejection,  at  least, 
the  sorrow,  breaks  out  in  the  words  of  Sarai,  also, 
as  they  had  iu  th>"  utterance  of  .\bram,  ch.  xv.  3. — 
Oo  in  unto.  Euoliemisiic  explanation  of  the  sexual 
connection. — It  may  be  that  I  may  obtain  (be 
builded)  by  her.  As  to  the  connection  between 
ns:.  ".  n''3.  see  the  lexicons.  To  be  built,  is  to 
become  a  house ;  to  become  a  house,  is  to  obtain 
children,  a  family.  Hagar  should  enlarge  Sarai : 
Hagar's  child  should  be  her  child  (see  ch.  xxx.  3). 
The  concubine,  viewed  in  the  light  of  this  reason,  for 
which  she  is  chosen,  is  not  so  much  the  concubine 
of  the  husband,  as  supphmentary  concubine  of  the 
unfe.  The  moral  idea  of  monogamy  shines  clearly 
through  this  obscurity  in  its  manifestation,  and  so 
far  this,  "possession  of  concubines"  (as  Knobel  ex- 
presses it)  must  be  distinguished  from  the  later 
polygamy,  which  appear-ed  among  the  Jews.  Sarai 
practises  an  act  of  heroic  self-denial,  but  still,  in  her 
womanly  and  fanaticiil  excitement,  anticipates  her 
destiny  as  Eve  had  done,  and  carries  even  the  patri- 
arch away  with  her  alluring  hope.  The  writer  inti- 
mates how  nobly  generous  sue  was  in  her  error. 
This  greatness  clouded  eveu  the  clear-sightedness 
of  Abram.f  The  narrator  brings  also  into  promi- 
nence the  extenuating  fact,  that  they  had  been 
already  ten  years  in  Canaan,  waiting  in  vain  for  the 
heir  of  Canaan. — When  she  saw  that  she  had 
conceived.  "  The  unfruitful  Hannah  received  the 
like  treatment  with  Sarai,  from  the  second  wife  of 
her  husband  (1  Sam.  i.  6).  It  is  siill  thus,  to-day,  in 
eastern  lands  (see  Lane  :  '  Maimers  and  Customs,' 
i.  p.  198).  The  Hebrew  regards  barreimess  as  a 
great  evil  and  a  divine  punishment  (ch.  xix.  31 ; 
XXX.  1,  23  ;  Lev.  xx.  20),  and  fiuitfulness  as  a  great 
good  and  a  divine  blessing  (ch.  xxi.  6;  xxiv.  60; 
Ex.  xxiii.  26;  Deut.  vii.  14).  The  orientals  regard 
these  things  in  the  same  light  still  (see  Volney  : 
'  Travels,'  ii.  p.  369  ;  Malcolm's  '  History  of  Persia ; ' 
andWiNKR:  Eeal-wortcrbnc/i,  a.it.  Kinder}."  Knobel. 
Hagar,  however,  had  not  the  position  of  a  second 
wife,  and  erred,  when  in  her  disposition  she  assumed 
this  position,  instead  of  recognizing  her  subordina- 
tion to  her  mistress.  This  subordination  was  as- 
sumed by  Abram,  and  therefore  he  does  not  seem 
to  have  noticed  her  haughtiness  and  pride.:}: 

3.  <Sar«('.s'  Displeasure  aiid  Hai/ar's  Fli(ihl(\ev». 
5  and  6). — My  wrong  be  upon  thee.  I'recisely, 
Trong  ill  an  objective  sense,  wrong  which  I  sulVei-. 
Sarai,  in  her  indignation  against  the  pride  and  inso- 
lence of  Hagar,  liclieved  that  Abram  looked  witli 
approbation  upon  it,  and  therefore  expresses  herself 
as  if  olfended.g  The  overbent  bow  files  back  with 
violence.     This  is  the  back-stroke  of  her  own  eager, 

•  (Uch.,  thul  mt  up  —A.  O.I 

t  [Abram  yicMn  to  the  su^Restion  of  Sarai  without  oppo- 
sition, becitas)-,  fiH  the  prophet  Malachi  sa'-s,  ii.  15,  he 
■OVfcht  the  «cod  j-roinised  by  God.    Keil,  p.  152.— A  O.J 

t  IAn<l  it  waw  thitl  apparent  inditferctce  wbicb  probably 
was  Ine  source  of  Marai'n  senee  of  injury.  She  was  led  from 
it  to  sasjiect  that  the  affections  of  her  husband  were  trans- 
ferred-A.  Ol 

i  [She  felt  that  Abram  ouKht  to  have  redressed  her 
wroUK — rmifht  to  have  seen  and  rebuked  the  Insolence  of 
Ihf  bond-woman. — A.  G.l 


overstrained  course.  Still,  her  words  are  against 
.\brani  ;  the  consequences  of  her  wrcng  should  faP 
upon  him ;  she  would  leave  his  conduct  to  the  judg 
inent  of  Jehovah,  more  as  an  appeal  to  his  eon. 
science,  than  as  a  decided  condemnation.* — Behold 
thy  maid  is  in  thy  hand.  Abiam  aaneres  firmlt 
to  the  original  standpoint.  He  regards  Hagar  s'ill 
as  the  servant,  and  the  one  who  fulfils  the  part  of 
Sarai,  and  so  far  justifies  himself  against  Sarai.  But 
this  justification  is  turned  now  into  the  severe  cen 
sure  and  affliction  of  Hagar,  and  this  is  the  result  of 
the  wrong  position  into  which  he  has  allowed  him 
self  to  be  drawn. — Sarai  dealt  hardly  with  her. 
How,  precisely,  we  are  not  told.  Doubtless,  through 
the  harsh  thrusting  her  back  into  the  mere  position  and 
service  of  a  slave.  Hagar  believed  that  she  had  grown 
above  such  a  position,  and  flees.  The  proud,  unyield- 
ing passion  of  the  Ishmaelite  for  freedom,  shows  its 
characteristic  feature  in  their  ancestress.  Some  have 
ventured  so  far,  as  to  suppose  that  Abram  must  have 
hastened  after  her,  and  brought  her  back,  full  of  honor. 
4.  The  inierrention  on  the  part  of  the  Angel  of 
Jehovah,  and  Sagar'a  return  (vers.  7-14). — Th€ 
Angel  of  Jehovah.  See  the  preliminary  remarks 
to  ch.  lii.  [The  expression  nin"  "S?^  appears 
here  for  the  first  time.  While  the  Angel  of  Jeho- 
vah is  Jehovah  himself,  it  is  remarkable,  that  in  the 
very  meaning  of  the  name,  as  messenger,  or  one  who 
is  sent,  there  is  implied  a  distinction  of  persons  in 
the  Godhead.  There  must  be  one  who  sends,  whose 
message  he  bears. — A.  G.jf  That  this  Angel  is  iden. 
tieal  with  Jehovah,  is  placed  beyond  question  in  vers. 
13  and  14.  The  disposition  of  Hagar,  helpless,  for- 
saken, with  all  her  pride,  still  believing  in  God,  warned 
by  her  own  conscience,  makes  it  altogether  fitting  that 
the  Angel  of  Jehovah  should  appear  to  her,  ('.  e.,  Jeho- 
vah himself,  in  his  condescension — manifesting  him^ 
self  as  the  Angel. — She  had  found  rest,  by  a  fountain 
in  the  wilderness  ;  and  here,  in  her  helplessness, 
self-reflection,  and  repentance,  she  gains  the  dis|)osi- 
tion  or  fitness  for  the  vision.  It  was  by  the  fount- 
ain in  the  ■way  to  Shur.  "  Shur,  now  Dschifar, 
is  the  northwestern  part  of  the  desert  of  Arabia,  bor- 
dering upon  Egypt  (comp.  Ex.  xv.  22 ;  and  Tocn  : 
in  der  dentschen  morgenland.  Zeitschrift,  i.  p.  175)." 
Keil.  (Ch.  XXV.  is';  1  Sam.  xv.  7 ;  xxvii.  8).  A 
waste  stretch  of  land,  of  five  or  six  days'  journey, 
lying  between  Palestine  and  Egypt  (see  Knobel,  p. 
158).  Her  location  was  thus  upon  the  old,  worn 
path,  leading  from  Hebron  by  Beersheba  to  Egypt. 
The  respect  which  she  enjoyed  agrees  with  her  per- 
sonal, inward  worth,  as  to  her  character  and  faitli, 
but  at  the  same  time  tends  to  the  proper  estimate  ol 
Ishmael,  who,  as  the  child  of  Abram,  could  not 
be  left  undistinguishable  among  the  heathen.  The 
Angel  of  the  incarnation,  even,  could  not  pennit 
that  Hagar,  in  an  erroneous  zeal  to  become  hia 
future  mother,  should  go  on  his  own  account  into 
helpless  sorrow.  His  first  address  sounds  as  the 
voice  of  her  own  awakened  conscience:  Hagar, 
Sarai's  maid,  whence  camest  thou  7  Truly,  out 
of  a  wilfully  sundered  relation  of  duty  and  [liety,  .ind 
out  of  the  house  of  blessing.  [The  angel  brings  her 
to  a  sense  of  her  true  relation  :   Sarai's  maid,  not 

•  [The  appeal  is  basty  and  passionate — springing  from  a 
mind  smnrtini;  ander  the  sense  of  injury — and  nut  Cain 
and  reverential. — ^A.  G.] 

t  I^Thc  pbrnseology  indicates  to  ns  a  certain  inherent 
plurality  within  the  ee-ence  of  the  ont  only  God,  of  whicV 
we  have  had  previous  indications,  ch  i.  1,  26  ;  iii  22.  J» 
COBUS,  p.  277.1 


CHAP   XVI.  1-16. 


411 


Abram's  wife. — A.  G.]— And  whither  goest  thou  ? 

indeed,  wilfully  into  fruilt,  disgrace,  and  sorrow.  Ilcr 
answer  testifies  to  the  oppression  wliicli  slie  liad  i-.x- 
perienced,  but  also  to  the  voice  of  her  own  con- 
Bcience. — From  the  face  of  my  mistress,  Sarai. 
— Return  to  thy  mistress,  and  submit  thyself. 
[Submit,  humlile  thi/xelf ;  the  same  word  as  that  by 
which  Sarai's  harsh-dealing  is  described. — A.  (i.] 
The  command  to  return  to  duty  comes  first,  then  the 
promise.  It  carries  the  joyous  sound  of  an  innumei- 
able  progeny — the  tribes  of  Ishmael. — Ishmael,  be- 
cause the  Lord  hath  heard.  Misery  sighs  ;  the 
sighs  ascend  to  God  ;  hence  niisi-ry  itself,  if  not  sent 
as  a  curse,  is  a  voiceless  prayer  to  God.  liut  this  is 
true  especially  of  the  misery  of  Uagar,  who  had 
learned  to  pray  in  the  hou.se  of  Abram.  "  According 
to  the  later  writers,  it  was  the  custom  that  the 
mother  should  name  the  child  (ch.  iv.  1,  25;  six. 
37  ff.;  xxix.  32  ff;  xxx.  6  fif. ;  xxxviii.  3ff.);  but 
the  Elohist  allows  the  child  to  be  named  only  by  the 
father  (ch.  v.  3;  xvi.  15;  xvii.  19;  xxi.  3;  comp. 
ch.  XV.  1 8)."  Knobel.  This  distinction  is  obviously 
far-fetched.  It  is  only  on  special  occasions  that  the 
mother  is  referred  to  as  giving  the  name  to  the 
cbild.  In  ch.  xxxviii.  3.  4,  the  father  and  mother 
are  alternately  concerned  in  giving  the  name.  Abram 
himself  afterwards  appropriates  the  maternal  nam- 
ing of  Ishmael. — And  he  will  be  a  wild  man 
(wild-ass  man).  The  limitation  of  the  promise  is 
connected  with  the  promise  itself.  Hagar  must  be 
cured  of  the  proud  delusion,  that  she  is  destined  to 
become  the  mother  of  the  believing  people  of  Abram, 
and  that  therefore  the  hope  of  Abram  depends  upon 
her  personal  self-destination  ;  a  supposition  which 
doubtless  had  taken  firm  possession  of  her  mind, 
through  the  presupposition  of  Sarai  herself.  The 
image  of  the  wild  ass  is  not  chosen  in  a  contemptu- 
ous sense.  "  The  figure  of  the  XIB ,  onager,  in  the 
desert,  free,  wild-roving  and  untamable  animal, 
poetically  described  in  Job  xxxix.  5-8,  designates, 
in  a  striking  manner,  the  Bedouin  Arabs  with  their 
unrestrained  love  of  freedom,  as  upon  camel  (Deliil) 
or  horse,  with  spear  m  hand,  they  ride  over  the 
desert,  noisy,  hardy,  frugal,  delighting  in  the  varied 
beauties  of  nature,  and  despising  life  in  towns  and 
cities  : "  and  the  words,  his  hand  will  be  against 
'  every  man,  and  every  man's  hand  against 
him,  describe  the  ceaseless  feuds  among  themselves 
and  with  their  neighbors,  in  which  the  Ishmaelites 
live."  Keil.  Compare  the  characteristics  of  Esau, 
ch,  xxvii.  4(1.  For  the  description  of  the  Arabs  in  the 
books  of  travels,  see  Knobel,  p.  158.*  Knobel 
thinks  that  here  also  the  prophetic  image  is  diawu 
after  the  descendants  (the  free  sons  of  the  desert), 
and  finds  besides  that  the  promises  (ch.  xvii.  20; 
xxi.  2ii,)  "have  a  more  fitvorable  sound."  If  this 
were  true,  it  would  be  only  the  other  side  of  the 
same  figure.  Hagar  must  know,  above  all  other 
things,  that  Ishmael  could  not  appropriate  to  him- 
self the  inheritance  of  blessing.  This  is  intimated 
in  the  words.  In  the  presence  of  all  his  brethren. 
He  will  thus  have  brethren,  but  shall  dwell  in  the 
Dresence  of  all,  a  free  man.  Keil  remaT-ks,  that 
''3B"3S  signifies  primarily,  eastward,  according  to 
ch.  XXV.  9,  but  that  there  is  more  in  the  terms 
than  a  mere  geographical  notice,  to  wit,  that  Ish- 
mael shall  dwell  independently,  in  the  presence  of 
»U  the   descendants   of  Abram.      But  history   has 

*  [All  the  ir.odem  travellers  speak  of  theso  s:>mc  quali- 
ties as  Btill  exu.ting  amon^  the  Arabs. — A.  O.) 

27 


abundantly  confirmed  this  promise.  ''  Un'il  to-daj 
the  Ishmaelites  are  in  unimpaiied,  fiee  possessior 
of  the  great  peninsula  lying  between  the  Erphrate.s, 
the  isthmus  of  Suez,  and  the  Red  Sea,  from  whence 
they  have  spread  over  wide  districts  in  North  Africa 
and  Southern  A.sia"  (comp.  Dki.itzscm,  p.  377  if.)* 
— And  she  called  the  name  of  the  Lord  (Jehc 
vah).  The  naming  of  God  by  Hagar  ("'STbx)  haj 
been  variously  interpreted.  Hengstenberg,  with 
Tuch,  explains  the  well  named  from  this  event  "  well 
of  tlie  living  seeing,"  or  "  visior,"  i.  e.  where  a  per- 
son has  seen  the  face  of  God,  and  reniains  alive. 
Delitzsch  holds  this  to  be  a  verbal  impossibil- 
ity. We  add,  that  the  actual  [  rosi  pposition  also, 
in  this  explanation,  which  app.Hts  also  in  Keil, 
is  incorrect.  We  must  distingu  rU  between  the 
patriarchal  and  legal  periods.  Of  the  \ep:a.l  period  it 
is  said ;  thou  canst  not  see  my  face,  f.  -  ul  man  shal 
see  me  and  live  (Ex,  xxxiii.  20) ;  tha  was  true  of 
Moses,  so  far  as  he  was  the  mediato  ■  of  his  sinful 
people  (see  Ex.  xxxiii.  13).  The  preji.„Moe 'n  Israel, 
that  no  one  could  see  the  revelation  of  Gol'  and  live 
(Judg.  xiii.  22),  took  its  origin  from  thesi  words. 
But  the  sense  of  the  words  was,  that  the  m<iuifesta- 
tion  of  God  in  the  midst  of  the  sinful  people  of 
Israel,  and  even  for  Moses,  so  far  as  he  was  the 
representative  of  the  people,  would  he  fatal.  Hence 
the  regulation  requiring  darkness  in  the  holy  of 
holies.  But  of  Moses,  viewed  in  and  for  himself,  it 
is  said :  The  Lord  spake  with  him  face  to  face  (Ex. 
xxxiii.  11).  Moses,  in  and  for  himself,  stood  upon 
ihe  patriarchal  ground,  but  as  the  mediator  of  the 
people,  he  stood  upon  the  ground  of  the  law,  and 
must  first,  through  the  sight  of  the  grace  of  the 
Lord,  be  prepared  for  the  sight  of  his  glory  (Ex. 
xxxiii.  19).  It  is  an  error  to  confuse  the  two  econ- 
omies, patriarchal  and  legal.  Here  t'le  Angel  of 
the  Lord  reveals  himself,  there  the  lai»  is  ordained 
through  the  Angel.  Here,  those  wearied  of  life,  go 
in  peace  to  their  fathers,  there  death  is  the  wages 
of  sin.  Here  one  sees  God  in  the  reality  of  true 
vision,  there  God  retires  into  the  darkness  of  the 
Holy  of  Holies.  It  is  still  a  question,  however, 
whether  ^X^  should  mean,  the  one  seeing  mt/  person 
(the  participle  from  nxn  with  the  suffix  of  the  first 
person)  as  Hofmaim,  Baumgarten,  and  Delitzsch  ex- 
plain after  the  Chaldee :  "  thou  art  a  God  of  sight, 
whose  all-seeing  eye  will  not  overlook  the  helpless 
and  forsaken,  even  in  the  most  remote  corner  of  the 
desert."  The  meaning  of  the  name  Moriah  (ch.  xxiL 
2,  8,  14)  appears  to  be  in  favor  of  this  reference  of 
the  seeing,  to  God.  But  here,  also,  the  seeing  of  Je- 
hovah, was  perceived  from  the  appearance  of  Jeho- 
vah, i.  e.  from  his  becoming  seen  (or  visible).  Keil 
quotes  against  the  interpretation  of  Hofniann  the 
expression  13S"l  (Is.  xxix.  16)  and  ■'3XT  (Is.  xlvii. 
1"),  as  a  designation  of  the  one  seeing — who  sees 
me.  Thus:  ^Xf  in  pause  'N1  is  a  substantive,  and 
designates  the  sight,  the  vision.    Gesenius,  Keil,  and 


*  [Kaliech  remarks  in  stiDsrance:  "Every  addition  to 
our  knowledge  of  Arabia  and  its  inhabitants,  coi  firms  more 
strongly  the  biblical  statements.  While  they  have  car- 
ried their  arms  beyond  their  native  tracts,  aiid  ascendp«i 
more  than  a  hundi-ed  thrones,  they  were  never  subjecttu  te 
the  Persian  Empire.  The  Assyrian  and  Baltylonian  kings 
had  only  transitory  power  over  small  portions  of  their 
tribes.  Here  the  ambition  of  Alexander  the  Great  ana  hie 
successors  received  an  insuperable  check,  and  a  Ronitin 
expedition,  in  the  time  of  Augustus,  totally  failed.  Tb« 
Bedouins  have  remained  essentially  unaltered  sines  t'ue 
time  of  the  Hebrews  and  the  Greeks." — A  G.t 


*18 


GENESIS.  OR  THE   FIRST   BOOK   OF  MOSES. 


others:  "God  lias  manifested  himself  to  her  as  a 
God  of  virion,  who  can  be  seen  of  tlie  actual,  most 
perfect  sight,  in  his  iingel." — For  she  said,  Have 
I  aUo  looked  after  him.  Do  I  see  him  still.  This 
'.s  not  said  in  the  sense  of  the  popular  judgment  of 
the  legal  period :  Am  I  actually  still  seeing,  i.  e.  in 
the  land  of  the  living,  after  I  have  seen  Jehovah? 
(Kiel,  Knobel,  etc.) ;  but,  what  I  now  see  in  this 
wretched  desert,  is  that  still  to  be  regarded  as  see  ng, 
after  I  have  seen  the  Angel  of  the  Lord  ?  ( =  the 
glory  of  the  Lord?)*  This  is  a  true,  and  in  the 
highest  degree,  real  characterizing  of  the  glorious 
seeing  in  the  condition  of  the  vision  {"  I  have  seen 
thy  throne,  0  Lord,  from  afar").  It  is  at  the  same 
time,  in  the  highest  degree  natural,  as  H.agar  express- 
es the  contrast  between  the  two  conditions,  that  cf 
the  ordinary  seeing  and  that  of  the  highest  seeing 
(vision ). — Wherefore  the  well  was  called.  Thus 
not  the  well  of  the  life  of  aeeing  or  life  of  vision 
JHengstenberg,  Keil),  but  where  the  life  =  the  Ufe- 
giver — quickener,  manifests  himself,  who  grants  the 
vision. — Between  Kadesh  and  Bered.  "Al- 
though Bered  is  not  mentioned  elsewhere,  Rowland 
has  stUl,  with  great  probability,  pointed  out  the  widl 
of  Hagar,  mentioned  again  (ch.  xxiv.  62;  25,  11), 
in  the  fountain  Ain  Kadesh,  lying  in  the  camping- 
ground  of  the  caravans  moving  from  Syria  to  Sinai 
southward  from  Beerslieba,  Moyle,  or  Moilchi,  Mu- 
weilch  (RoBiNSOs :  Palestine),  which  the  Arabians 
call  Moilahhi  (or  Mai-lahhi)  Hadjar ;  who  show  there 
also  a  rocky  dwelling,  Beit-Hadjar  (see  Rowland,  in 
Ritter's  Erdkunde^  xiv.  p.  10S6).  Bered  must  lie 
to  the  west  of  this."    Keil. 

5.  Ifaffar's  Return  (vers.  15,  16).  There  are  two 
points  which  must  still  be  noticed  here.  First,  that 
Abram  receives  the  name  Ishmael,  with  which,  of 
course,  the  re-reception  of  Hagar  is  expressed;  and 
secondly,  the  age  of  Abram,  which  is  of  importance 
in  view  of  the  next  recurring  revelation  of  Jehovah, 
«s  showing  the  lapse  of  time  between  them. 


DOCTEINAl  AHD  ETHICAL. 

See  the  Exegetical  paragraphs. 

1.  Sarai's  character  :  nolile  generosity,  self- 
denial,  the  female  friend  still  more  than  the  sister 
or  wife  of  Abram,  but  woman-like,  and  in  a  fanatical 
way  anticipating  the  patience  of  faitli  (see  1  Pet. 
iii.  6). 

2.  The  moral  motive  or  impulse  of  seeking  the 
heir  of  blessing,  made  availing  to  an  erroneous  and 
selfish  degree,  is  here  torn  away  from  its  connection 
with  the  love  impulse  or  motive,  and  exalted  above 
It  in  importance  (see  the  Introduction,  p.  81). 

•  [Amidst  tb(!  variety  of  versions  of  those  phra.sos,  tho 
general  senwe  is  obviou-^.  There  is  a  recufaiition  ol  the  pra- 
rious  and  quiclteninK  presence  of  God  revealed  to  her,  and 
a  devout  wonder  that  she  should  have  Iteen  favored  with 
such  a  visinn.  If  we  render  the  name  which  Ilagar  pives 
to  Jehovah,  as  the  Hebrew  seems  to  demand,  "  Thou  art  a 
God  of  vision,  or  visibility,"  i.  e.  who  lia»t  revealed  thyself, 
then  tlie  reason  for  this  name  is  tilven  in  the  fact,  that  she 
hod  enjoyed  this  vision.  This  would  be  true,  whether  tlie 
Burprise  she  expresses  was  because  she  survived  the  sight 
(vision),  or  because  she  here  enjoyed  such  a  vision  at  all. 
This  fact  also  gives  the  name  t"  the  well^not  the  well  of 
tho  Hvinif  one  seeinj?  me,  but  of  the  livinp— and  of  course, 
Itib-givinR,  who  here  revealed  himself.  -It  is  true,  that  the 
Heb.  ^X"  takes  a  ditfen-nt  pointing  in  the  14th  verse,  from 
that  which  It  be-irs  in  the  phrase  rendered,  "  Thou  Ood 
leeat  me  ;"  but  the  sense  fdvoo  above  seems,  on  the  whole, 
auMt  coDflijflflot,  and  is  one  which  the  words  will  bear. — 
4.0.) 


.3.  This  substitution  of  the  maid  for  the  mistres* 
must,  however,  be  dislinguislied  from  polygamy  in 
its  peculiar  sense.  Hagar,  on  the  contrary,  regards 
herself — in  the  sense  of  polygamy,  as  standing  with 
Sarai,  and  as  the  favored,  fruitful  wife,  exalts  herself 
above  her.  The  shadow  of  polygamy  resting  upoi 
patriarchal  monogamy.  Isaac's  marriage  free  from 
this.  It  has  the  purest  New  Testament  form.  Rs» 
becca  appears,  indeed,  to  have  exercised  a  certain 
predominant  influence,  as  the  wife  often  does  this 
in  the  Christian  marriage  of  modern  times. 

4.  Abram's  wrong  position  between  Sarai  and 
Hagar — the  result  of  his  yielding  to  the  fanaticisre 
of  Sarai.  * 

6.  The  Angel  of  the  Lord  (ch.  xU).  The  voice 
of  the  Angel  and  the  voice  of  the  awakened  con 
science  one,  and  yet  distinct. 

6.  The  words  of  the  Angel  leading  to  conver- 
sion :  1.  Clear  description  :  Hagar,  Sarai's  maid  ; 
2.  Whence  earnest  thou?  3.  Whither  wilt  thou  eo? 
The  beginning  of  conversion  itself:  simple,  pure, 
clear  knowledge. 

7.  Obligation  and  promises  are  not  to  be  sepa- 
rated in  the  kingdom  of  God,  for  it  is  throughout  a 
moral  region.  But  the  form  changes  according  to  the 
circumstances — now  the  higher  (evangelical )  piom- 
ises  and  obligations,  now  the  lower  (preparatory) 
obligations  and  promises. — Ver.  10.  Gerlach:  A 
blessing  in  its  external  form  greater  even  than  that 
promised  to  Abram,  ch.  xv.  6.  Still,  even  in  the 
feebler  splendor,  we  should  recognize  the  great 
promised  blessing  of  the  fariier  of  believers.  "  Ara- 
bia, whose  population  consists  to  a  large  extent  of 
Ishmaelites,  is  a  living  fountain  of  men  whose 
streams  for  thousands  of  years  have  poured  them- 
selves far  and  wide  to  the  east  and  west.  Before 
Mohammed,  its  tribes  were  found  in  all  border-Asia, 
in  the  East  Indies  as  early  as  the  middle  ages  ;  and 
in  all  Northern  Africa  it  is  the  cradle  of  all  the  wan- 
dering hordes.  Along  the  whole  Indian  Ocean, 
down  to  Molucca,  they  had  their  settlements  in  the 
middle  ages;  they  spread  along  the  coast  to  Mozam- 
bique; their  caravans  crossed  India  to  Cliin.i ;  and 
in  Europe  they  peopled  Southern  Spain,  and  ruled  it 
for  seven  hundred  years."    Ritter. 

8.  Hagar's  satisfaction  with  the  future  of  her  son, 
a  sign  of  her  humiliation. -j-  The  picture  of  Ishmael 
here  the  image  of  a  scion  of  Abram  and  the  maid 
(Goethe  :  "  From  my  father  comes  the  bodily  stat- 
ure, the  bearing  of  the  higher  life  ;  from  my  mother 
the  joyful  disposition  and  love  of  pleasure."  Se« 
Lange:  Vermischtt  Schriften,  i.  p.  166.)  The  re- 
lation between  ancestors  and  their  descendants.  The 
law  of  life  which  lies  at  the  ground  of  the  contrast 
between  the  son  of  the  maid  and  the  son  of  the  free 
(John  i.  13).  The  discord  in  the  ottspring  of  misal- 
liances. Ed.  Piippiua  :  "  Travels  in  Chili,  Peru,  etc." 
p.  139.  On  the  color.  These  mixed  progenies  re- 
ward the  dark  mother  with  contempt,  the  white 
father,  with  aversion.  "A  large  part  of  the  Bedouini 
slill  lead  a  robber-life.  They  justify  themselves  in 
it,  upon  the  ground  of  the  hard  treatment  of  Ishmael, 
their  father,  who,  driven  out  of  his  paternal  iuherit- 


•  [A  thousand  volumes  written  against  polygnriiy,  wouic 
not  lead  to  a  clearer,  fuller  conviction,  of  the  eiils  of  that 
practice,  than  the  story  under  review.  Bush,  Kotea,  p.  26fi 
-A.O.j 

t  [This  appears,  too,  in  the  answer  which  she  makes  tc 
the  question  of  tho  angel  :  llagar,  Sarai's  maid,  whence 
earnest  thou?  And  she  faaid,  I  tlee  from  the  taee  of  n^ 
•m'slrf'ss,  5trai. — A.  G.l 


CHAP.  XVI.  1-1& 


lib 


race,  received  the  desert  for  his  possession,  with 
the  permission  to  t,ike  wherever  he  could  find." 
Geilach.  "  The  Arabian's  land,  according  to  their 
issutned  right,  reaches  as  far  as  they  are  free  to 
go."    Ritter. 

9.  The  importance  of  the  Arabs  in  history. 
Ishmael.  Ood  hears.  The  strong,  world-historical 
"  wild-ass,"  springs  out  of  the  mercy  of  God  towards 
the  misery  of  Hagar.  His  hand  against  every  man  : 
this  is  true  of  the  spiritual  Ishmael,  Mohammedan- 
ism, in  its  relation  to  other  religions  It  stands  in  a 
fanatical  polemic  relation. — The  Arabians  have  never 
been  overcome  by  any  of  the  great  world-conquer- 
ors, while  they  have  made  great  and  world-wide  con- 
quests. 

10.  Hagar's  expression  in  regard  to  her  vision. 
The  divine  vision  a  look  into  the  eternal  world. 
Actual  sight  in  the  world  of  sense  is  no  more  sight, 
when  compared  with  this. 

11.  The  living  God  is  a  God  of  human  vision,  be- 
cause he  is  a  God  of  divine  revelation. 

12.  The  well  of  the  living  God,  in  which  he 
makes  men  to  see  (the  true  seeing)  a  symbol  of  the 
gospel  of  the  kingdom  of  God,  of  the  Church  in  the 
desert  of  the  world. 

l.S.  Hagar's  return  laid  the  foundation  for  the 
world-historical  dignity  and  honor  of  her  son  Ish- 
mael.— Ishmael,  also,  must  return  to  Abram's  house. 


HOMILETICAL  AND  PRACTICAL. 

Vers.  1-4.  The  fanatical  anticipation  of  men, 
grasping  after  their  destination,  and  its  results,  a 
judgment  in  favor  of  the  more  paiient  waiting  and 
expectation:  1.  In  the  history  of  Sarai;  2.  the  his- 
tory of  Eve ;  .3  in  the  history  of  the  Church  (the 
mediaeval  anticipation  of  the  kingdom  of  glory). — 
The  perils  of  the  husband  in  his  relations  to  the  wife : 
1.  Her  fanaticism  (Sarai);  2.  her  sensuality  (Hagar). 
— Sarai'.'i  indignation :  the  reaction  from  fanatical, 
over-strained  zeal. — Ver.  4.  Hagar's  pride :  the  ex- 
altation which  we  experience,  is  easily  destroyed  if 
we  are  so  disposed,  through  self-glorying. — The 
wrong  position  of  Abram  the  result  of  his  conduct 
not  originating  in  himself — Ver.  7.  The  Angel  of 
the  Lord  ;  or  the  most  wretched  in  the  kingdom  of 
God,  enjoy  tlie  highest  revelations  of  his  mercy. — 
The  Angel  of  the  Lord  as  an  angel  of  conversion : 
1.  His  address;  2.  his  question.  Whence;  3.  his 
question,  Whither;  4.  his  instruction;  5.  his  prom- 
ises ;  6.  the  extent  and  order  in  his  promises  — Ha- 
gar's experience,  that  sight,  is  no  more  sight  after  the 
vision. — Man  beholds  by  faith,  because  God  looks 
upon  him  in  grace. — -At  the  wells  in  the  desert. — 
Hagar's  return. — The  perpetuation  of  the  experience 
of  Hagar,  in  the  name  Ishmael. — Abram  eighty-six 
years  old. — Age  no  security  against  folly. — God 
turns  the  follies  of  believers  to  their  gooil.— Ish- 
mael's  importance  in  history  (field  for  missions  in 
the  East). 

Starkk  :  Ver.  2.  That  was  an  abuse  of  liie  rui- 
ng power  over  her  maid,  and  of  the  power  of  mar- 
liage  which  Sarai  had  over  the  body  of  her  husb.and 
(1  Cor.  vii  3).  Sarai,  as  well  as  Abram,  was  con- 
cerned in  the  sin,  hence  the  defenders  of  concubin- 
age and  polygamy  have  no  ground  upon  which  to 
Btacd  here. — (Foreign,  and  especially  unbelieving 
servants  of  strange  religions,  may  often  work  great 
Injury  to  a  master  or  a  fjoiernment). — We  must  not 
do  evil  that  good  may  come  (Rom  iiu  8). — Although 


a  man  may  counsel  with  his  wife,  and  follow  hei 
counsel,  it  must  not  be  done  to  go  into  evil.— 
Lasgk:  .See,  fellow-christian,  what  one's  own  will 
and  choice  will  do  for  a  man!  It  CTijoins  often  a 
greater  denial  than  God  requires  of  him. — Cramer  : 
Ver.  4.  It  is  a  common  fault,  that  the  morals  of 
many  are  changed  by  their  elevation  to  honor,  and 
that  prosperity  brings  pride  (Piov.  xxx.  21-23). — 
Kindness  is  quite  generally  rewarded  by  ingratitude. 
Ver.  7.  A  proof  that  the  Angel  of  tlie  Lord  was  the 
Son  of  God. — Ver.  5.  It  is  a  common  cour^'e  witl 
men  to  roll  their  guilt  upon  others. — Lange;  Xotb 
ing  is  more  injurious  to  the  quiet  comfort  of  mar 
riage,  and  of  the  whole  household,  and  to  the  training 
of  children,  than  polygamy  :  it  is  impossible,  there- 
fore, that  it  should  be  in  accordance  with  the  law 
of  nature. — The  Same  :  Ishmael  is  the  first  of  those, 
to  whom  God  has  assigned  their  name  before  their 
birth.  Afler  him  there  are  five  others ;  Isaac  (ch. 
xvii.  19),  Solomon  (1  Chron.  xxii.  9),  Josiah  (1  Kinga 
xiii.  2),  Cyrus  (Is.  xlv.  1)?  and  John  (Luke  i.  13). 
Lastly,  Jesus,  the  Saviour,  is  the  seventh  (Matt.  i.  21). 
— LniHKR  :  The  positions  in  life  are  very  unUke, 
Therefore  we  should  remember  and  hold  to  this  con- 
solation, which  the  Angel  shows :  lo,  thou  art  a  ser 
vant,  a  maid,  poor,  etc.  Let  this  be  for  thy  com 
fort,  that  thy  God  looks  alike  upon  masters  and 
servants,  rich  and  poor,  sinners  and  saints. — Cra- 
mer :  It  is  according  to  the  ordinance  of  God,  thai 
one  should  be  lord,  another  servant,  etc.  ( 1  Cor.  vii. 
10). — Bibl.  Tub. :  Thou  hast  sinned,  humble  thyself, 
take  cheerfully  the  chastisement;  nothing  is  more 
wholesome  than  that  which  will  bow  our  proud  spir- 
its into  humility  (2  Sam.  xxiv.  10,  14). — Ver.  14. 
He  who  not  only  holds  Hagar  in  life,  but  is  also  the 
life  itself  (John  xi.  25;  Deut.  xx-\ii.  46),  the  living 
God  (Deut.  V.  26;  Ps.  xHl  3,  etc.). — In  tliis  God  we 
shall  find  the  true  Uving  springs  of  all  good  and 
mercy  (Ps.  xxxvi.  9;  Jer.  ii.  13  ;  svii.  13;  Is.  Iv.  1). 
Lisco:  Sinful  helping  of  ourselves. — Man  must 
not  oidy  leave  the  end  to  God,  but  also  the  means 
(Rom.  xi.  36). — Ver.  7.  The  (not  onr)  Angel  of  the 
Lord,  the  uncreated  Angel  of  the  Covenant  (MaL 
iii.  1). — Ver.  13.  These  words  designate  the  reality 
of  that  revelation  made  to  her  and  for  her  good. — 
The  breach  of  the  divine  ordinance  soon  avenges 
itself,  for  the  unnatural  relation  in  which  the  slave 
had  been  placed  by  her  mistress  herself,  prepared 
for  the  mistress  the  most  vexatious  grief — Geklach  : 
The  Angel  of  the  Lord,  is  the  divine  revealer  of  God, 
the  le^ider  of  the  patriarchs  (ch.  xlviii.  16) ;  the  one 
who  calls  and  animates  Moses  (Ex.  iii.  2);  the  leadei 
of  the  people  through  the  wilderness  (Ex.  xiv.  19, 
etc. ;  Is.  Ixiii.  9) ;  the  champion  of  the  Israelites  in 
Canaan  (Josh.  v.  13);  and  still  farther,  the  leader 
and  ruler  of  the  covenant  people  (Judg.  ii.  1  ff. ; 
vi.  11 ;  xiii.  13);  then  he  who  in  Isaiah  is  the  Angel 
of  his  face  or  presence  (ch.  Ixiii.  9) ;  in  Daniel, 
Michael  (and  by  whom  Gabriel  was  sent  to  the 
prophet,  Dau.  x.  13?)  in  Zecharinh,  measures  the 
new  building  of  Jerusalem  (ch.  ii.  1) ;  and  in  Mala- 
chi  is  the  Angel  of  the  Covenant  (ch.  iii.  1). — Cal- 
WER,  Handbuch:  Moliammed  is  a  son  of  Ishmael, 
and  Abram  is  thus,  according  to  the  flesh,  tlie  ances- 
tor of  Islam. — The  Arabian,  even  now,  grounds  upon 
this  passage,  in  his  pride  and  delusion,  a  claim  that 
the  rights  of  primctreniture  belong  to  Ishmael  in- 
stead of  Isaac,  and  asserts  his  own  right  to  lands  and 
goods,  so  far  as  it  pleases  him. — -Vengeance  for 
blood  rules  in  him,  and  in  many  cases,  also,  the  work 
of  tlie  robber  is  seen  all  along  his  path. — Ver.  Ii 


vzo 


GEXESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


In  the  presence  of  all  his  brethren:  the  Israelites, 
Midianitej!,  Edomites,  and  the  Uoabites  and  Ammon- 
ites, who  were  descended  from  Lot. — Scheodkr: 
Ver.  7.  The  Angel  of  the  Lord  finds  Hagar;  that 
presupposes  he  had  sought  her  (Deut.  xxxii.  10). — 
God  meets  thee  in  thy  ilesert ;  he  comes  to  thee  in 
thy  conscience ;  he  kindles  in  thee  tlie  sparks  into  a 
flame,  and  comes  to  thy  help  in  his  grace  (Berleb. 
Bibel). — Islamism  occupies  incontestahly  the  place 
of  a  middle  link  between  revelation  and  heathenism  ; 
as  even  the  Koran  calls  the  Ishinaelites,  an  interme- 
diate nation  (Ziegler  :  it  names  it  thus  in  another 
sense,  however). — God  tries  us  in  such  changes: 
comfort  follows  sorrow ;  hope  succeeds  to  despond- 
ency ;  and  Ufe  to  death.  (Portraiture  of  the  Ara- 
bian, of  the  wild-ass.  The  Arabian  =  son  of  the 
morning— Judg.  vi.  3,  38;  viii.  10).— Ver.  16.  Mo- 
ses records  the  age  of  Abram,  that  we  might  know 
how  long  he  had  to  wait  for  Isaac  the  promised  son, 
whom  Sarai  should  bear  (Calvin). — Passavant  :  Im- 
patience.—Vers.  1-6.  Ah,  should  God  grant  us  our 
own  way,  permit  us  to  order  our  present,  to  arrange 
our  future,  to  adorn  our  houses,  without  consulting 


with  him,  it  would  be  no  good  and  joyful  thing  ti 
us.  Whoever  has,  as  to  his  way,  separated  Idmself 
from  him,  and  soi'-ght  afar  from  him,  without  hil 
wisdom,  happiness,  salvation,  life,  acts  unwisel} 
wickedly.  His  light  is  obscure,  his  step  uncertain 
tlie  ground  trembles  beneath  him  and  his  light< 
(lamps)  are  soon  extinguished  in  darkness. — Th« 
woman  has  learned,  in  AViram's  house,  to  recognize 
the  God  over  all  gods. — Schwenke:  Ver.  7.  She  be- 
hevcs  that  her  departure  from  the  house  of  Abram 
would  determine  him  to  hasten  after  her  and  bring 
her  back,  etc.  She  sits  down  by  the  fountain 
vainly  waiting,  until  Abram  should  come  to  lead  hei 
home.  Her  pi  ide  is  broken. — The  call  of  the  Angel. 
— That  was  the  call  of  the  good  shepherd,  who 
would  bring  back  the  wandering  sheep.  Thus  even 
now  the  two  peoples  who  received  the  promise,  th« 
descendants  of  Ishmael  and  Israel,  stand  as  the 
monument  of  the  divine  veracity,  as  pecnliar  anc 
even  singular  instances  ;  guarding  with  the  greatest 
care  their  nationahty,  practising  their  old  custom« 
and  usages,  and  preserving,  in  their  exclusivenesg, 
their  spiritual  strength  (destination  ?) 


SIXTH    SECTION. 

Abram  and  the  repeated  Promise  of  God.     The  name  Abram  changed  to  Abraham.     7%e  pertonal 

Covenant  of  Faith,  now  a  Covenant  Institution  for  him,  his  Household  and  his  Seed. 

Circumcision.     The  name  Sarai  changed  to  Sarah.     The  iiew  Names. 

The  promised  one  not  Ishmael,  but  Isaac. 


Ch.  XVIL   1-27. 


And  when  [after  the  lapse  of  a  long  period]   Abram  was  ninety  years  old  and  nine,  tho 
Lord  appeared  to  Abram,  and  said  unto  him.     I  am  the  Almighty  God     [El  Shaddai]  ; 

2  walk  before  me,  and  be  thou  perfect.     And  I  will  make  my  covenant  between  me  and 

3  thee,  and  will   multiply  thee  exceedingly.     And  Abram   fell  on   his  face:     anil  God 

4  [Eloiiim]  talked  with  him,  saying.  As  for  me  [in  the  covenant  promise],  behold,  my  covenant 

5  is  witli  thee,  and  thou  shalt  be  a  father  of  many  [multitude  of]  nations.  Neither  shall  thy 
name  any  more  be  called  Abram  [high  father],  but  thy  name  shall  be  Abraliam  [father  of  a 
multitude  of  nations;  of  a  people  of  peoples"  ;    for  a  father  of  many  nations  [a  people  of  peoples]  have 

6  I  made  thee.     And  I  will  make  thee  exceeding  fruitful,   and  I  will  make   nations  of 

7  thee,  and  kings  shall  come  out  of  thee.  And  I  will  establish  my  covenant  between  pe 
and  thee,  and  thy  seed  after  thee,  in  their  generations,  for  an  everlasting  covenant,  to 

8  be  a  God  [Elohim]  unto  thee,  and  to  thy  seed  after  thee.  And  I  will  give  unto  thee, 
and  to  thy  seed  after  thee,  the  land  wherein  thou  art  a  stranger  [thou  hast  settled],  all  the 

9  land  of  Canaan,  for  an  everlasting  po.ssessiou;   and  I  will  be  their  God  [Eiohlm]. 

9  And    God     [God  Klohim,  as  Elohim]  said    to    Abraham  [first  after  his  new  name],     Tliou    shall 

10  keep  my  covenant  therefore,  thou,  and  tliy  seed  after  tliee  in  tlieir  generations.  _^This 
is  my  covenant,  which  ye  shall  keep,  between  me  and  you  and  thy  seed  after  thee ;  Every 

11  man  child  among  you  shall  be  circumcised.     And  ye  shall  circumcise  the.Hesh  of  your 

12  foreskin;  and  it  shall  be  a  token  [«ii?n]  of  the  covenant  betwixt  me  and  you.  And  he 
that  is  eight  days  old  shall  be  circumcised  among  you,  every  man  child  in  your  gene- 
rations, he  that  is  born  in  the  lioiise,  or  bought  with  money  of  any  stranger,  which  is 

13  not  of  thy  seed.  He  that  is  born  in  thy  house,  and  he  that  is  bouglit  with  tiiy  money, 
must  needs  be  circumcised  [bia:  blEn]  :  and   my  covenant  shall   be  in  your  flesh  for  an 

U  everlasting  covenant.     And   the  uncircumcised   u'an  cl'ld,  whose  flesh  of  his   foreskm 


CHAP    XVII.    1-27. 


421 


is   not   circumcised  [who  will  not  suffer  himself  to  be  drcnmcised,  or  avoids  circumcision],    that    [tame] 
soul  shall  be  cut  ofi'  from  his  people ;   lie  Iiath  broken  my  covenant. 
iS  And  God  [Elohim]  said  unto  Abraham,  As  for  Sarai  thy  wife,  thuu  shalt  not  caj, 

16  her  name  Sarai  [heroine],  but  Sarah  [princess]  shall  her  name  be.  And  I  will  bless  her, 
and  give  thee  a  sou  also  of  her  :  yea,  I   wdl  bless   her,  and  she  shall   be  a  mother  of 

17  nations;  kings  of  people  [D"'as]  shall  be  of  lier.  Then  Abraham  fell  upon  liis  face 
and  laughed,  and  said  in  his  heart,  Shall  a  child  be  born  unto  him  that  is  one  hundred 

18  years  old?  and  shall  Sarah,  that  is  ninety  years  old,  bear?     And   Abraham  said  unto 

19  God,  0  that  Ishmael  might  [even  yet]  live  before  thee.  And  God  said,  Sarah  thy  wife 
shall  bear  thee  a  son  indeed;  and  tliou  shalt  call  his  name  Isaac  [he  or  one  wiUlaugh] :  and 
I  will  establish  my  covenant  with  him  for  an  everlasting  covenant,  and  with  his  seed 

20  after  him.  And  as  for  Ishmael  [ood  hears],  I  have  heard  thee  :  Behold,  I  have  blessed 
him,  and  will  make  him  fruitful,  and  will   multiply  him  exceedingly  [evermore]  ;   twelve 

21  princes  shall  he  beget,  and  I  will  make  him  a  great  nation.  But  my  covenant  will  I 
establish  with  Isaac,  which  Sarah  shall  bear  luito  thee  at  this  set  time  in  the  next  j'ear. 

22  And  he  left  off  talking  with  him,  auJ  God  [Elohim]  went  up  from  Abraham. 

23  And  Abraham  took  Ishmael  his  son,  and  all  that  were  born  in  his  house,  and  all 
that  were  bought  with  his  money,  every  male  among  the  men  of  Abraham's  house ; 
and  circumcised  the  flesh  of  their  foreskin  in  the  selfsame  day,  as  God  [Elohim]  had  said 

24  unto  him.     And  Abraham  was  ninety  years  old  and  nine,  when  he  was  circumcised  in 

25  the  flesh  of  his  foreskin.     And  Ishmael  his  son  was  thirteen  years  old,  when  he  was 

26  circumcised  in  the  flesh  of  his  foreskin.     In  the  selfsame  day  was  Abraham  circumcised 

27  and  Ishmael  his  son;  And  all  the  men  of  his  house,  born  in  hia  house,  and  bought  with 
money  of  the  stranger,  were  circumcised  with  him. 


OENEKAl.  BEMAKKS. 

1.  This  Section  is  described  by  the  pseudo- 
critical  exegesis  as  Elohistic  (Knobel,  p.  161).  But 
here,  also,  the  internal  reasons  for  the  use  of  the  name 
'Elohim,  are  obvious.  The  sealing  or  ratifying  of  the 
covenant  of  God  with  Abram,  whose  foundation  (not 
Bomething  holding  a  mere  connection  with  it,  its  side- 
piece)  we  recognize  in  ch.  xv.,  embraces  not  only  the 
immediate  bearer  and  mediator  of  the  covenant,  in 
the  narrower  sense,  Isaac  and  his  seed,  but  all  those 
who,  in  a  wider  sense,  are  sharers  in  the  covenant, 
Ishmael  and  his  descendants.  If  we  do  not  distin- 
guish these  two  conceptions  of  the  covenant  in  this 
chapter,   we  shall  not  thread  our  way  through  the 

'  apparent  confusion,  to  a  correct  understanding  of  it. 
It  is  entirely  incorrect  when  Keil  (p.  1,57),  says, 
Ishmael  was  excluded  from  the  salvation  of  the  cov- 
enant, the  grace  of  the  covenant  was  promised  only 
to  Isaac.  Upon  tliis  supposition  what  does  the  cir- 
cumcision of  Ishmael  mean?  We  must  distinguish 
the  relations  of  the  different  parties  to  the  covenant 
as  stated  above ;  and  since  here  the  covenant  em- 
braces all  who  share  in  it,  God  appears  and  acts  ;cs 
Klohim,  although  under  a  new  title  :  El  Shaddai. 

2,  That  thirteen  years  should  have  rolled  away 
between  the  birth  of  Ishmael  and  this  new  revela- 
tion, appears  to  us  very  important,  Abram  had  an- 
ticijjated  the  purpose  ot  God  in  his  connection  with 
Dagar,  and  must  now,  therefore,  pass  through  a  long 
time  of 'discipline,  of  expectation,  and  of  temptation. 
['■Tldt  which  could  not  be  reached  by  nature  was 
to  be  secured  by  promise,  in  the  miraculoua  seed, 
thus  pointing  forward  to  Jesus  of  Nazareth,  There- 
fore the  time  has  come  when,  after  having  first  al- 
lowed the  unbeheving  spirit  to  make  proof  of  human 
expedients  (1  Cor.  i,  20),  God  will  show  Himself 
again,  and  place  the  fulfilment  on  the  ba.^^is  of  the 
promise  alone  (Gal.  in.   18).     The  covenant,  there- 


fore, must  now  be  solemnly  and  formally  sealed." 
Jacobes:  "Notes,"  vol.  i.  p.  281, — A,  G.]  Thus, 
indeed,  Moses  must  wait  forty  long  years  after  his 
premature  attempt  to  reach  his  destination.  The  di 
vine  decree  over  Adam  and  Eve  mirrors  itself  in  these 
facts.  They  anticipated  their  destination,  to  be  as 
God  ;  and  therefore  a  waiting  time  of  thousands  o( 
years  was  decreed  for  the  people,  until  the  Messiah, 
the  image  of  God,  should  appear, 

3.  Tlie  new  Names.  The  groimd  upon  which  the 
neiD  names  are  given  to  Abram  and  Sarai,  lies  in  the 
fact,  that  God  reveals  himself  to  Abram  under  anew 
name.  El  Shaddai.  For  he  is  El  Shaddai  as  the 
omnipotent  God,  i.  e.,  God  of  power  to  do  wonders, 
to  create  new  things  in  the  old  world,  and  the  very 
centre  of  his  wondrous  deeds  is  the  new  birth,  in 
which  man  receives  a  new  name,  and  of  which  cir- 
cumcision is  here  set  apart  to  be  the  typical  sign. 
The  titles.  El  Shaddai,  Abraham,  Sarah,  and  circum- 
cision, are  coimected  by  the  closest  inward  tie ;  they 
lie  upon  one  line  of  thought.  The  name  El  Shaddai 
may  have  been  known  to  Abram  liefore,  as  the  name 
Jehovah,  and  even  circumcision ;  but  now  it  became 
to  him  the  specific  name  of  the  Coveuimt  God,  for 
the  patriarchal  history,  as  circumcision  was  now 
consecrated  to  be  the  sacred  sign  of  the  covenant, 
and  as  later  in  the  history,  Jehovah  was  made  the 
specific  designation  of  the  God  of  cove^nmt  truth, 
(Ex.  vi.  3).  The  names  Elohim  and  El  Eljon  (Gen. 
xiv,  18)  have  not  lost  their  meaning  and  value  un- 
der the  new  economy  of  El  Shaddai,  and  thus  also 
the  name  El  Shaddai  preserves  its  meaning  and  value 
under  the  economy  of  Jehovah,  which  is  modified 
in  the  prophetic  tunes  into  the  economy  of  Jehovah- 
Zebaoth.  The  wonders  of  El  Shaddai  run  through 
the  whole  kingdom  of  grace ;  but  the  great  wondtr 
lying  at  the  foundation  of  all  that  follow,  is  the  birth 
of  Isaac,  in  the  near  future  from  his  dead  parent* 
(dead  in  this  respect,  Rom.  iv.  18-21:  Heb,  xi.  II- 


422 


GENESIS,  OR  THE   FIRST  BOOK  OF  MOSBB. 


19),  ill  connection  with  the  marvellous  faith  corre- 
jponding  with  it,  and  with  circumcision  the  seal  of 
the  covenant,  the  type  ol  the  great,  eternal,  central 
miracle  of  the  kingdom  of  God,  tlie  new  birth  of 
Christ  fiom  heaven,  and  that  new  birth  of  Christians 
which  is  grounded  and  coniirmed  in  his. 


EXEGETICAL   AND    CKITICAL. 

A.  The  CovenaDt  of  God  with  Abram  in  the 
Jrider  sense.  Tfie  sharers  in  the  Covenant  (vers. 
1-14). 

1.  The  Covenant  in  the  wider  sense  on  the  part 
of  God  (vers  1-8).  When  Abram  was  ninety 
years  old  and  nine.  [Lit.,  a  son  of  ninety  and 
nine  years. — A.  G.]  The  long  interval  between  this 
age  and  that  given  ch.  xvi.  16,  must  be  closely  ob- 
served. It  marks  a  great  delay  of  the  promise,  a 
tarrying  on  the  part  of  God,  but  which  indeed  cor- 
responds with  the  over-haste  of  Abram  (see  2  Pet. 
iii.  9). — I  am  God  the  Almighty  [El  Shaddai ;  ch. 
xxviii.  3;  x.\xv.  11;  xliii.  1-1;  xlviii.  3;  Exod. 
vi.  3].  "■'"iiB  formed  from  TIHJ,  to  be  strong,  to 
practise  violence,  with  the  nominal  termination  ^— 
as  ■'Sn  festive,  ^si"'!!)"'  the  old,  ^5"'p  thorn-covered, 
and  other  nouns  are  formed."  Keil.  The  idea  of 
omnipotence  is  inwoven  through  the  whole  Scripture, 
with  the  idea  of  his  miraculous  works,  the  creation 
of  the  new,  or  the  new  creation  (Ps.  xxxiii.  9  ;  Kom. 
iv.  17  ;  Numb.  xvi.  30 ;  Is.  xlii.  9  ;  Ixii.  6  ;  Jer.  xxxi. 
22 ;  the  new  covenant ;  the  new  man ;  the  new 
child;  Rev.  xxi.  1,  3).  DeHtzsch  has  raised  this 
idea  to  a  supposition  of  violence  done  to  nature, 
whicli  corresponds  well  witli  tlie  idea  of  a  miracle 
held  in  the  seventeenth  century  ("that  which  is  con- 
trary to  nature.")  "  Elohiui  is  the  God  who  makes 
nature,  causes  it  to  be,  and  preserves  it — causes  it  to 
endure  ;  El  Shaddai  tlie  God  who  co7iis(rams  nature, 
so  that  it  does  what  is  at/ai7tst  itself,  and  subdues  it, 
so  that  it  bows  and  yiel'ls  itself  to  the  service  of  grace. 
["  It  designates  Jehovah  the  Covenant  God,  as  one 
who  has  the  power  to  fulfil  his  promises  although 
the  order  of  nature  may  appear  against  them.  It  is 
a  pledge  to  Abram  that  notwithstanding  '  his  own 
body  already  dead,  and  the  deadness  of  Sarah's 
wondj'  (Rom.  iv.  19),  the  numerous  seed  promised 
could  and  would  be  given  lu  him."  Keil. — A.  G.] 
Jehovah  is  the  God  who,  in  the  midst  of  nature,  causes 
grace  to  penetrate  and  bieak  through  the  Ibrces  of 
nature,  and  at  la.st,  in  the  place  of  nature,  establishes 
an  entirely  new  creation  of  grace"  (p.  381).  A  sad 
dualistic  conception  of  nature  however  lies  ax  the 
bottom  of  this  supposition.  The  creature  is  against 
its  will  suliject  to  vanity  (Rom.  viii.  20; ;  on  the  con- 
trary, it  .sighs  after  the  liberty  of  the  children  of 
God.  We  can  only  speak  of  an  element  of  opposi- 
tion to  nature,  in  the  miracle,  so  far  as  the  lower 
nature  is  penetrated  by  the  higher,  and  must  of 
course  give  way  to  it.  The  play  upon  the  letter  n 
by  Delitzsch  (p.  382),  appears  to  us  cabalistic,  and 
the  more  so,  since  the  names  Abraham  and  Sarah, 
into  which  the  n  enters,  are  not  grounded  in  the 
Dame  Jehovah  with  its  n ,  but  upon  El  Shaddai. — 
Walk  before  me  (see  ch.  v.  22 ;  xxiv.  40 ;  xlviii. 
1.5  ;  Is.  xxxviii.  3).  The  great  elements  of  Abram's 
faith  must  be  pennunent;  he  must  walk  continually 
before  the  eye  of  the  AInjighty,  in  the  conseiousiiess 
ef  his  presence  who  is  mighty  to  work  miracles.    He 


was  still  wanting  in  the  developme  Jt  of  this  wondoi 
working  faith,  and  therefore,  also,  wa.s  not  blainelest 
— And  be  thou  perfect* — free  from  blame  oi 
guiltless.  This  is  not,  indeed,  a  new  command,  but 
the  result  of  the  command:  walk  before  me.  Ht 
will  be  guiltless,  free  from  blame,  if  he  remains  in 
the  presence  of  the  (iod  who  works  wonders ;  that, 
indeed,  will  make  him  guiltless,  free,  puiify  his  con- 
sciousness — Aiid  I  mill  make  my  covenant.— 
The  n'^nS  "iTS  must  be  understood  here  after  the 
analogy  oi'  ch.  ix.  12,  where  the  previously  formed 
covenant  (ch.  vi.  18)  with  Noah,  was  presupposed, 
as  here  the  covenant  with  Abram  (ch.  xv.)  is  pre- 
supposed. "  It  does  not  signify  to  conclude  a  cove- 
nant (=  ar'^S),  but  to  give,  settle,  arrange,"  etc 
KeiL  ["At  the  former  period  (Gen.  xv.)  God  form- 
ally entered  into  covenant  with  Abram,  here  he  takes 
the  first  step  in  the  fulfilment  of  the  covenant,  seals 
it  with  a  token  and  a  perpetual  ordinance."  MuB- 
PHV,  p.  307. — A.  G.]  It  thus  denotes  the  establish- 
ing of  the  covenant,  or  the  giving  it  a  traditional 
force  for  his  seed,  the  arrangement  of  a  permanent 
order  or  institution  of  the  covenant  (comp.  Numb. 
XXV.  12). — And  Abram  fell  on  his  face.  An  ex- 
pression of  deep  humility  and  trustful  confidence, 
and  indeed  also  of  the  joy  which  overpowered  him ;  f 
hence  he  repeats  (ver.  17)  the  same  act  in  the  most 
emphatic  way. — And  God  talked  with  him.— 
We  must  notice  here  the  expression  Elolinn,  and  the 
T3T.  God,  as  the  God  of  the  universe,  begins  a 
conversation  with  Abram,  when  he  should  become 
Abraham  the  father  of  a  multitude  of  nations. — Aa 
for  me.  I  for  my  part.  The  ''JS  evidently  empha- 
sizes the  opposition  of  the  two  parties  in  the  cove- 
nant (what  concerns  me  or  my  part).  It  answers  to 
nPltl  of  ver.  9.  Just  as  in  the  ninth  chapter  the 
■':5ri  ■'3S1  of  ver.  9  stands  in  opposition  to  the 
7(X  ~K"  of  verses  4  and  5  (comp.  Exod.  xix. ;  ch. 
xxiv). — And  thou  shalt  be  a  father.  The  "  an- 
nounces the  subject  of  the  covenant.  For  it  is  not 
simply  the  individual  covenant  of  faith  of  Abram, 
but  the  entire  general  covenant  of  blessing  in  him 
which  is  here  spoken  of  Knobel  thinks  that  the 
name  Abraham  was  first  formed  after  Abraham  had 
become  the  father  of  many  nations.  This  is  the 
well-known  denial  of  the  prophetic  element.  His 
own  quotation,  however,  refutes  him.  "  The  He- 
brews connected  the  giving  of  natnes  with  circumci- 
sion (ch.  xxi.  3  if.;  Luke  i.  69;  ii.  21).  The  Per- 
sians likewise,  according  to  Tavermeb  :  '  Travels,'  i. 
p.  270,  and  Giiakdin  :  '  Voyages,'  x.  p.  76."  The 
cotmeclion  of  the  giving  of  names,  and  circumcision, 
effects  a  mutual  explanation.  The  name  announces 
a  definite  human  character,  the  new  name  a  new 
character  (the  new  name.  Rev.  ii.  17,  the  perfect 
stamp  of  individual  character),  circumcision,  a  new 
or  renewed,  and  more  noble  nature.  J  "  Moreover," 
Knobel  remarks:  "  we  hear  only  in  the  Elohist  the 
promise  of  a  multitude  of  nations  (vers.  16,  20;  ch. 
XXXV.  11  ;  xlviii.  4);  the  Jehovist  uses  only  the  sin 


•  r*'Not  sincere  merely,  utiless  in  the  primitive  ^ens* 
of  duty,  but  complete,  upright,  holy  ;  not  ouly  in  walk,  but 
in  heart."    Mubi-hy,  p.  3(i8. — A  ti.] 

t  iCulvin  and  Keil  recognize  in  this  proetration  of  thi 
patriarch  bis  appropriation  and  reception  of  the  promiso, 
and  liiB  recognition  of  tho  command. — .K.  G.] 

J  ["l-'or  the  signiticance  of  names,  and  the  change  c* 
names,  nee  UENosxENBBRn'BSci^rti^eL.  \,  27011.;"  Eubtj 
—A.  O.l 


CHAP.  X7II.  1-27. 


4iJ« 


gular  (cli.  xii.  2 ;  xviii.   1 8 ;    xlvi.  3).     So  likewise 
the  promise  of  kings  and  princes  among  the  siicces 
sors  of  tlie  patriarch  is  peculiar  to  the  Elohist  (vet 
20;  eh.  xxv.  16;  xxxv.  II;  xxxvi.  31)."     This  dis- 
tmotion  corresponds  entirely  with  the  fact,  that  Je- 
hovah, out  of  the  (Goim)  nations,  which  he  lules  as 
Elohim,  forms  one  peculiar  people  (CS)  of  faith,  as 
he  at  first  changed  the  natural  Israel  to  a  spiritual. 
As  to  this  promise  of  blessing  from  God,  the  name 
Abraham,  father  of  a  mass,  noise,  tumult  of  nations, 
embraces  the  whole  promise  in  its  widest  circum- 
ference.    1.    People   and   kings   l"-' Kings.    David, 
Solomon,    Christ,    whose   royal   genealogy  is  given 
Matt.  i.  1-16."    Wordsworth,  p.  79.     Especially  in 
Christ  and  the  spiiitual  seed  of  Abraham,  who  are 
kings  and  priests  unto  God,  Rev.   i.  6.      Jacobus: 
"  Notes." — A.  G.] ;    even   rich   kings   should   come 
from  him ;    2.   the  covenant  of  blessing  from   God 
with   him  and  his  seed  should  be  eternal;    3.   the 
whole  land  of  Canaan  should  belong  to  his  seed  for 
an  eternal  possession.     It  should  be  observed  here, 
that  Canaan  has  fallen  in  the  very  same  measure  to 
the  Arabians  as  descendants  of  Abraham  (Gal.  iv. 
25),  in  which  it  has  actually  been  rent  from  the  peo- 
ple of  Israel  for  indefinitely  long  periods  of  time  ;  it 
has  thus  remained  permanently  in  the  possession  of 
the   descendants  of  Abraham  in  the  wider  sense; 
4.  Jehovah  will  remain  (be)  the  God  (Elohim)  of  the 
seed  of  Abraham.     This  promise,  also,  notwithstand- 
ing all  the  transient  obscurations,  has  been  fulfilled  in 
the  patriarchal  monotheism  in  Palestine  and  Arabia. 
The  stipulated,  imprescriptible,  peculiar  right  of  the 
peeple  of  Israel  to  Canaan  is  included  in  this  general 
promise.    [Literally  to  the  lineal  seed  and  the  earthly 
Canaan,  but  the  everlaslinrj  covenant  and  the  everlaxt- 
inff  possession,  show  that  the  covenant  and  the  prom- 
ised inheritance  included  the  spiritual  seed,  and  the 
heavenly  Canaan. — A.  G.]     "  In  this  new  name,  God 
gave  to  him  a  real  pledge  for  the  establishment  of 
his  covenant,  since  the  name  which  God  gave  to  him 
could  not  be,   or  remain  an  empty  sound,  but  as 
the  expression  of  nature  or  essence  must  win  real- 
ity."    Keil.     "  A  numerous  posterity  was  regarded 
by  the  Hebrews  as  a  divine  blessing,  which  was  the 
portion  of  those  well-ploasiag  to  him  (ch.  xxiv.  60' 
xlviii.  16,  19;  Ps.  cxxviii ;  Ecc.  vi  3)."    Knobel. 

2.  The  covenant  of  Abraham  (on  his  pari)  with 
God,  in  the  wider  sense  (vers.  9-14).  And  God 
(Elohim)  said  unto  Abraham.  The  covenant  of 
circumcision  in  the  wider  sense  is  a  covenant  of 
Eloliim.  In  his  new  destination  Abraham  was  called 
to  introduce  this  sign  of  the  covenant  for  himself  and 
his  seed.  He  came  under  obligation  at  the  first  for 
himself  with  his  seed  to  keep  the  covenant  with  Elo- 
him. But  circumcision  is  the  characteristic  sign  and 
seal  of  this  covenant,  as  a  statute  and  a  type,  i.  e.,  with 
the  included  idea  of  its  spiritual  import.  In  this  sense 
it  is  said_:  This  is  my  covenant,  .  .  .  shall  be 
circumcised.  Upon  circumcision  compare  Winer  : 
Real-Wiirlerbuch,  and  similar  works.  1.  The  act 
of  circumcision ;  the  removal  of  the  foreskin ;  2.  the 
destination :  the  sign  of  the  covenant ;  3.  the  time : 
sight  days  after  the  birth  (see  eh.  xxi.  4 ;  Lev. 
lii.  3  ;  Luke  i.  59  ;  ii.  21 ;  John  vii.  22  ;  Phil.  iii.  5  '; 
Joseph.:  "Antiq."  i.  12,  2);  4.  the  extent  of  its 
efficacy :   not.  only  the  children,  but  slaves  born  in 

the  house  [and  those  also  bought  with  his  money 

A  G.]  were  to  be  circumcised ;  5.  its  inviolability : 
those  who  were  not  circumcised  shonld  be  cut  off, 
uprooted. — Circumcision,  as  a  sign  of  the  patriarchal 
covenant,  appears  to  presuppose  its  earlier  existence 


as  a  religious  rite.    According  to  Herodotus,  circum 
cision  was  practised  among  the  Colchi,   Egyptian. 
[It  has  been  urged,  however,  against  the  idea  that 
the  Egyptians  practised  this  rite  generally;   1.  That 
Abraham  circumcised  all  his  male  servants — among 
them  probably  those  who  were  presented  by  Pha- 
raoh;  2.  that  Pharaoh's  daughter  knew  that  Mosei 
was  a  Hebrew  child— (Heb.,  and  behold  a  male-child); 
— 3.  Ezek.  xxxi.  18;  see  Bush:  "Notes,"  p.  273. — 
A.  G.]  and  Ethiopians ;  and  the  Syrians  of  PaJcscin* 
and    Puoeaicians  might  have    learned   it  from   the 
Egyptians.     In  Ewald's  view,  its  original  home  was 
the  valley  of  the  Nile ;  and  it  still  exists  as  a  national 
usage  among  the  Ethiopian  Christians,  and  among 
the  Congos.     With  regard  to  the  ciiciirncision  of  the 
Egyytians,  we   remark,   that  while   Herodotus   and 
Philo  regard  it  as  a  general  custom,  Origen  ascribes  it 
simply  to  the  priests.     [Wordsworth,  p.  81,  urges 
in  favor  of  this  view,  that  circumcision  was  not  prac- 
tised by  the  other  sons  of  Ham ;   that  Ishmael,  the 
son  of  an  Egyptian   mother,   was   not  circumcised 
until  after  this  institution  of  the  covenant;  and  that 
Joshua  is  said  to  have  rolled  away  the  reproach  of 
Egypt  when  he  circumcised  the  Israelites  at  Gilgal. — 
A.  G.]     According  to  Ezek.  xxxi.  18;  xxxii.  19,  the 
Egyptians  seem  to  be  included  among  the  uncircum- 
cised.     We  need   not,  however,  insist  too   strictlv 
upon  a  prophetic  word,  which  may  possibly  have  a 
higher  symbohcal  sense  (eomp.  Rom.  ii.  28).     And 
Origen  informs  us  of  a  later   time,   in    which  the 
Coptic  element  was  mingled  with  Hellenic  elements 
in  Egypt.     Some  have  viewed  Egyptian  circumcision 
as  an  idolizing  of  the  generative  power.    The  bloody 
act  points  rather  to  purification.    Delitzsch  remarks : 
that  circumcision,  as  some  think,  has  been  found  in 
America,  upon  the  South  Sea  Islands,  e.  g.  in  a  mode 
resembling  that  in  use  among  the  Jews,  in  the  Feegee 
Islands,  and  among  the  southeastern  Negro  tribes, 
e.  g.  among  the  Damaras  in  tropical  South  Africa. 
And   here  we  cannot  a,ssume  any  connection  with 
the  Abrahamic,  nor  with  the  Egyptian  circumcision. 
But  the  customs  prevaiUng  in  the  valley  of  the  Nile, 
might  spread  themselves  widely  over  Africa,  as  those 
of  the  Phoenicians  over  the  ocean.     The  Epistle  of 
Barnabas,  in  a  passage  which  has  not  been  suffi- 
ciently regarded  (ch.  ix.),  brings  into  prominence 
the  idea,  that  we  must  distinguish  circumcision,  as 
an  original   custom  of  ditterent  nations,   from  that 
which  receives  the  patriarchal  and  theocratic  sanc- 
tion.    "  The  heathen  circumcision,"  as  DeUtzsch  re- 
marks, "  leaving  out  of  view  the  Ishmaelites,  Arabians, 
and  the  tribes  connected  with  them   both  by  blood 
and  in  history,  is  thus  very  analogous  to  the  heathen 
sacrifice.     As  the  sacrifice  sprang  from  the  feeling 
of  the  necessity  for  an  atonement,  so  circumcision 
from  the  consciousness  of  the  impurity  of  human  na- 
ture."    But  tliat  the  spread  of  circumcision  among 
the  ancient  nations  is  analogous  to  the  general  prev- 
alence of  sacrifice,  has  not  yet  been  proved.     It  re- 
mains to  be  investigated,  whether  the  national  origin 
of  circumcision   stands  rather  in  some  relation   to 
religious  sacrifice ;  whether  it  may  possibly  form  an 
opposition  to  the  custom  of  human  sacrifices  (for  it  is 
just  as  absurd  to  view  it  with  some,  as  a  remnant  of 
human  sacrifice,  as  to   regard  it  with  others,   as  a 
modification   of  eunuchism) ;   whether  it  may  liav« 
prevailed  from  sanitary  motives,   the  obligation  of 
bodily  purity  and  soundness,  (see  Winer,  i.  p.  159); 
or  whether  it  has  not  rather  from  the  first  had  its 
ground  and  source  in  the  idea  of  the  consecration 
of  the  genera'^ve  nature,  and  of  the  propagation  of 


124 


GENESIS,   OR  THE   FIRST   BOOK  OF  MOSES. 


the  race  (Delitzsch,  p.  385).  At  all  events,  circum- 
cision did  not  come  to  Abraliam  as  a  custom  of  his 
ancestors;  he  was  circumcised  when  uinetv-nine 
years  of  age.  This  bears  with  decisive  weight  against 
the  generalizing  of  the  custom  by  Delitzsch.  As  to 
the  destination  of  circmucision  to  be  the  sign  of  the 
covenant,  its  patriarchal  origin  is  beyond  question. 
[As  the  rainbow  was  chosen  to  be  the  sign  of  the 
covenant  with  Noah,  so  the  prior  existence  of  cir- 
eomcision  does  not  render  it  less  fit  to  be  the  sign 
of  the  covenant  with  Abraham,  nor  less  significant. 
"  It  was  the  fit  symbol  of  that  removal  of  the  okl 
man,  and  that  renewal  of  nature  which  qualified 
Abraham  to  be  the  parent  of  the  holy  seed."  Mur- 
phy. See  .also  Kurtz  and  Baumgarten. — A.  G.]  (See 
John  vii.  22).  Still  it  wag  placed  upon  a  new  legid 
basis  by  Moses  (Exod.  iv.  24,  25 ;  Lev.  xii.  3 ),  and 
was  brought  into  regular  observance  by  Joshua 
(Josh.  V.  2).  That  it  should  be  the  symbol  of  the 
new  birth,  i.  e.,  of  the  sanctification  of  human  nature, 
from  its  very  source  and  origin,  is  shown  both  by  the 
passages  which  speak  of  the  circumcision  of  the 
heart  (Lev.  xxvi,  41 ;  Dent.  x.  16  ;  xxx.  6  ;  Jer.  iv. 
4  ;  ix.  25 ;  Ezek.  xliv.  V),  and  from  the  manner  of 
speech  in  use  among  the  Israelites,  in  which  Jewish 
proselytes  were  described  as  new-born.  As  to  the 
terminus  of  eight  days,  which  was  so  strictly  ob- 
served, that  even  the  law  of  the  Sabbath  was  held 
Bubordinate  to  the  law  of  Circumcision,  Delitzscli  ex- 
plains the  prescription  of  this  period,  from  the  fact 
that  the  child  was  not  separated  and  purified  from 
the  sustenance  of  its  embryonic  state  until  this 
period.  It  is  better  to  regard  the  week  of  birth  as  a 
terminus  for  the  close  of  the  birth  throes  and  labor, 
and  at  the  same  time,  as  the  term  fixed  for  the  out- 
ward purification.  Keil  explains :  "  because  this  day 
fras  viewed  as  the  beginning  of  the  independent  life, 
as  we  may  infer  from  the  analogous  prescription  as 
to  the  age  of  the  young  animals  used  in  sacrifice 
(Lev.  xxii.  27;  Exod.  xxii.  30).'  He  remarks  also, 
"that  the  Arabians  circumcise  at  a  late  period, 
usually  between  five  and  thirteen  years,  often  during 
the  thirteenth  year,  because  Ishmael  was  thirteen 
years  old  when  he  was  circumcised."  For  more  ile- 
tailed  observations,  see  Knobel,  p.  164. — The 
threatening  that  the  uncircumcised  should  be  cut 
off — uprooted,  can  refer  only  to  the  conscious,  wick- 
ed contempt  of  the  command,  as  the  same  threaten- 
ing must  be  understood  in  regard  to  other  offences. 
Clericus  and  others  explain  the  "  cutting-off"  as  a 
removal  from  the  people  and  its  privileges.  But  the 
theocratic  death-penalty  (which  was  indeed  the  form 
of  a  final,  complete  excommunication  from  the  pen- 
pie)  can  alone  be  understood  here,  as  it  naturally 
could  alone  meet  the  ease  of  the  despiser  of  the 
covenant-sign,  and  of  the  covenant  itself  jBiit  it  is 
the  covenant  between  Jehovah  and  the  seed  of  Abra- 
ham which  is  here  before  us,  and  exclusion  from  tlie 
people  of  the  covenant  would  be,  as  Banmgarten 
urges,  exclusion  from  all  blessings  and  salvaiiou. 
That  this  wua  connecied  with  the  death-penalty  in 
other  passages  (a«  Exod.  xxxi.  14),  would  seem  to 
show  that  ilie  phrase  itself  did  not  necessarily  imidy 
such  a  penalty. — A.  G.]  (see  Knobel,  p.  163).  The 
reference  by  Delitzsch,  to  an  immediate  divine  judg- 

•  [A  ton  of  I'fjht  dai/g.  It  was  after  a  week's  round, 
when  a  new  perlrx]  was  bejnin,  and  thns  it  was  indicative 
of  8tHrtin(r  anew  upon  a  tww  lile.  The  Bcventli  day  was  a 
nacred  d;iy.  And  thin  period  of  fieven  days  was  a  sacred 
period,  so  that  with  the  citrhth  day  a  new  cycle  vfim  cum- 
Ekicnccd     Jacobus,  p  287. — A.  G.l 


ment,  or  to  the  premature,  childless  death  of  the  nn 
circumcised,  who  had  reached  full  age,  implies  an 
extraordinary  introduction  or  enlargement  of  the 
theocratic  regulation,  which  belongs  to  the  Israel- 
itish  tradition.  Keil  strives  to  unite  both  views 
(p.  15r.).  But  here  also  we  must  distinguish  the 
legal  and  typical  elements.  In  the  typical  sense, 
the  "cutting-olT"  denotes  the  endless  destruction, 
the  total  ruin  of  the  man  who  despise^  the  covenant 
of  God.  [And  it  is  worthy  of  observation,  that  to 
despise  and  reject  the  sign,  was  to  despise  and  reject 
the  covenant  itself.  He  who  neglects  or  refuses  the 
sign,  ?iath  broken  my  covenant. — A.  G.] 


B. — 3.  The  establishment  of  the  covenant  in  a  nar- 
rower sense  with  Isaac — the  more  direct  bearer  and 
mi'diator  of  the  covenant  (ver.  1.5-22).  And  God 
(Elohim)  said.  God  establishes  the  covenant  in 
this  form  also  as  Elohim,  not  as  Jehovah,  since  not 
only  Israel,  but  Edom,  should  spring  from  Isaac,  the 
son  of  Sarah. — Sarah  thy  wife.  "  As  the  ances- 
tress of  nations  and  kings,  she  should  be  called  miU 
(princess),  not  ^^il)  (heroine)."  Knobel.  Delitzsch 
explains  ''ys  the  princely,  but  this  does  not  distin- 
guish sufficiently  the  old  name  from  the  new.  (Je- 
rome distinguishes :  my  princess,  my  dominion  and 
princess  generally).  Even  in  this  case  the  name  de- 
clares the  subject  of  the  following  promise,  and  its 
security.  Now  it  was  definitely  promisi'd  to  Abra- 
ham, that  he  should  have  a  son  from  Sarah ;  and  it 
was  also  intimated  that  the  descendants  from  thia 
son  should  branch  themselves  into  (Goim)  nations. — 
Then  Abraham  fell  upon  his  face,  and  laughed. 
The  cxiilanation  of  Knobel  is  absurd :  "  Abraliam 
doubted  the  ])Ossibility,  since  he  was  an  hundred, 
and  Sarah  was  ninety  years  old,  and  laughs,  there- 
fore, hut  falls  upon  his  face,  lest  God  should  notice 
it"  (  !  ).  "  In  the  other  writer,  the  patriarch,  as  the 
man  of  Goil,  believes  (ch.  xv.  ('>),  and  only  the  less 
eminent  wife,  doubts  and  laughs  (ch.  xviii.  12).  But 
here  as  there,  the  laughter,  in  the  name  of  the  prom- 
ised seed  (  pnS^  ),  passes  into  the  history  of  Abra- 
ham." That  the  interpreter,  from  this  standpoint, 
knows  nothing  of  a  laugh  of  astonishment,  in  connec- 
tion with  full  faith,  indeed,  in  the  immediate  experi- 
ence of  the  events  (Ps.  cxxvi.  1,  2),  is  evident. 
Delitzsch  :  The  promise  was  so  very  great,  that  he 
sank  reverently  upon  the  ground,  and  so  very  para- 
doxical, that  he  involuntarily  laughs  (see  also  the 
ciuotation  from  Calvin,  by  Keil,  p.  151).  ["The 
laiishter  of  Abraham  was  the  exultation  of  joy,  not 
the  smile  of  unbelief."  Aug.  :  de  Civ.  Dei.  xvi.  26. 
Wordsworth,  who  also  urges  that  this  interpretation 
is  sustained  by  our  Lord,  John  viii.  r,6. — A.  G.] 
We  may  confidently  infer  from  the  difl'crcnt  judg- 
ments of  Abraham's  laughter  here,  and  that  of  Sa- 
rah, which  is  recorded  afterward,  that  there  was  an 
important  distinction  in  the  states  of  mind  from 
which  they  sprang.  The  characteristic  feature  in  the 
narration  here  is,  that  Abraham  fell  u]>on  his  face, 
as  at  first,  afler  the  prnndse,  ver.  2. — Shall  there 
be  bom  unto  him  that  is  an  hundred  years 
old?*     The  apparent  impossibility  is  twofold  (see 

*  (" These  questions  are  not  addressed  to  God;  thev 
merely  ajjitate  the  breast  of  tlie  astonished  patriarch.*' 
Murphy,  p.  311.  "Can  this  bo?  This  that  w.as  only  teo 
(;(H)d  til  he  tliought  of,  and  too  blessed  a  cnnsuramarion  of  a;l 
his  ancient  hripes,  to  he  now,  at  Ihis  Kte  day,  so  ilistinctlj 
assured  to  him  by  God  him.solf."    Jacobus,  p.  289.  — A.  G.l 


CHAP.  XVII.  1-27. 


42£ 


the  quotations,  Rom.  iv.  and  Heb.  xi.). — O  that 
Ishmael  might  (still)  live.  The  sense  of  the 
prayer  is  ambiguous.  "  Abraham,"  says  Knobol, 
"turns  aside,  and  only  wishes  that  tlie  son  he  al- 
ready had  should  live  and  prosper."  Calvin,  and 
others,  also  inierpiet  the  prayer  ii:  the  sense,  that 
Abraham  would  be  contented  if  Ishmael  should  pros- 
per. Keil,  on  the  contrary,  regards  the  prayer  of 
Abraham  as  arising  out  of  his  anxiety,  lest  Ishmael 
should  not  have  ;my  part  in  the  blessings  of  the  cov- 
enant. The  fact,  that  the  answer  of  God  contains 
no  denial  of  the  prayer  of  Abraham,  is  in  favor  of 
this  interpretation.  But  in  the  prayer,  Abraham  ex- 
presses his  anticipation  of  an  indeliiMte  neglect  of 
Ishmael,  whidi  was  painful  to  his  parental  lioart. 
He  asks  for  him,  theiefore,  a  life  from  God  in  the 
highest  sense  Since  Abraham,  according  to  ch.  xvi., 
actually  fell  into  the  erroneous  expectation,  that  tlie 
promise  of  God  to  him  would  be  fulfilled  in  Ishmael, 
and  since  there  is  no  record  of  any  divine  correction 
of  his  error  in  the  mean  time,  the  new  revelation 
from  God  could  only  so  be  introduced  when  he  be- 
gins to  be  in  trouble  about  Ishmael  (see  ch.  xxi.  9), 
and  to  doubt,  as  to  the  truth  and  certainty  of  his 
self-formed  expectation,  both  because  Jehovah  had 
loft  him  for  a  long  time  without  a  new  revelation, 
and  because  Hagar  had  communicated  to  him  the 
revelation  granted  to  her,  as  to  the  character  of  her 
son — a  prophecy  which  did  not  agree  with  the  heir 
of  the  promise.  In  this  state  of  uncertainty  and 
doubt  [Calvin,  however,  holds,  that  Abraham  was, 
all  this  time,  contented  with  tlie  supposition,  that 
Ishmael  was  the  child  of  promise,  and  that  the  new 
revelation  startled  him  from  his  error. — A.  G.]  the 
promise  of  the  heir  of  blessing  was  renewed  to  him. 
But  then  he  receives  the  new  revelation  from  God, 
that  Sarah  shall  bear  to  him  the  true  heir.  It  puts 
an  end  to  the  old,  sad  doubt,  in  regard  to  Ishmael, 
since  it  starts  a  new  and  transient  doubt  in  reference 
to  the  promise  of  Isaac ;  therefore  there  is  mingUng 
with  his  faith,  not  yet  perfect  on  account  of  the  joy 
(Luke  xxiv.  41),  a  beautiful  paternal  feeling  for  the 
siill  beloved  Ishmael,  and  his  future  of  faith.  Hence 
the  intercession  for  Ishmael,  the  characteristic  feat- 
ure of  which  is,  a  question  of  love,  whether  the  son 
of  the  long-delayetl  hope,  should  also  hold  his  share 
of  the  blessing,  bas  may,  indeed,  include  so  far  the 
granting  of  the  prayer  of  Abram ;  it  may  mean,  still, 
nevertheless.  [IJetter,  as  Jacobus,  indeed,  as  ad- 
dressed to  the  transient  doubt  as  to  Isaac,  which 
may  lie  In  Abraham's  prayer  for  Ishmael.  Indeed, 
on  the  contrary,  Sarah  is  bearing  thee  a  son. — A.  G.] 
But  the  nineteenth  verse  distinctly  declares  that  the 
son  of  Sarah  should  be  the  chief  heir,  the  peculiar 
bearer  of  the  covenant.  Closer  and  moic  definite 
distinctions  are  drawn  inver.  2(). — Twelve  princes 
shall  he  beget  (see  ch.  xxv.  12-16). — At  this  set 
time.  The  promise  is  now  clearly  revealed  eveu  in 
regard  to  time ;  and  with  this  the  revelation  of  God 
for  this  time  ceases. 

4.  The  compliance  with  the  prescribed  rite  of 
circumcision  (vers.  28-27).  The  prompt  obedience 
of  Abraham  [This  prompt  obedience  of  Abraham  re- 
reals  his  faith  in  the  promise,  and  that  this  laughter 
was  joyful  and  not  unbelieving. — A.  G.]  is  seen  in 
his  circumcising  himself  and  his  household,  i.  e.  the 
male  members  of  his  household,  as  he  was  com 
manded,  in  the  same  day.  According  to  the  expres- 
sion of  tne  text,  Abraham  appears  to  have  performed 
the  rite  uprjj  himself  with  his  own  hands. 


DOCTRINAL   AND    ETHICAL. 

1.  See  the  General  Remarks,  and  tie  Ciitica. 
Notes  upon  the  double  circle  of  the  covenant,  and 
circumcision. 

2.  El  Shaddai.  We  do  not  comprehend  the 
whole  of  this  name,  if  we  identify  it  with  Elohim. 
We  make  it  too  comprehensive  if  we  represent  it  aa 
including  the  idea  of  all  the  divine  attributes,  or  as 
an  e.xpres.sion  of  the  majesty  of  God.  It  is  the  name 
of  the  Almighty,  and  stands  here  at  the  very  be- 
ginning of  the  announcement  of  theocratic  miracles, 
lor  the  same  reason,  that  in  the  Apostles'  CreeO,  it 
designates  the  nature  of  God  the  Father,  for  the 
Christian  faith.  The  Almighty  God  (itavroKpiToifi') 
is  the  God  of  the  Theocracy,  and  of  all  the  miracle.s. 
He  makes  the  highest  revelation  of  his  miractdoua 
power  in  the  resurrection   of  Christ  (Eph.  i.  19  IT.). 

3.  Before  my  face.  The  anthropomorphisms  of 
the  Scripture.  The  soul,  head,  eyes,  arm  of  God, 
are  mentioned  in  the  Bible.  The  Concordances  give 
all  the  information  any  one  needs.  It  is  not  difficult 
to  ascertain  the  meaning  of  the  particular  descrip- 
tions. His  face  is  his  presence  in  the  definiteness  and 
certainty  of  the  personal  consciou.sness(Ps.  cxxxix.) 

4.  Keil  brings  the  narrower  circle  of  the  cove 
nant  into  conflict  with  the  wider,  as  was  above  re- 
marked. [Keil  puts  his  argument  in  this  form  : 
Since  the  grace  of  the  covenant  was  promised  alone 
to  Isaac,  and  Abraham  was  to  become  the  father  of 
a  mass  of  nations  by  Sarah  (ver.  16),  we  cannot  in- 
clude the  Ishmaelites  nor  the  sons  of  Keturah  in  this 
mass  of  nations.  Since,  further,  Esau  had  no  part 
in  the  promise  of  the  covenant,  the  promised  de 
scendants  must  come  alone  through  Jacob.  But  the 
sons  of  Jacob  formed  only  one  people  or  nation; 
Abraham  is  thus  only  the  father  of  one  people.  It 
follows,  necessarily,  that  the  mass  of  nations  must 
embrace  the  spiritual  descendants  of  Abraham,  all 
who  are  eV  ttiVteoi!  'Agpaafi  (comp.  Rom.  iv.  11,  16) 
He  urges  also,  in  favor  of  this  view,  the  fact,  that 
the  seal  of  the  covenant  was  apphed  to  those  who 
were  not  natural  descendants  of  Abraham,  to  those 
born  in  his  house  and  bought  with  his  money.  He 
holds,  also,  that  the  promise  of  the  land  of  Canaan 
to  this  seed  for  a  possession  is  not  exhausted  by  the 
fact,  that  this  land  was  given  to  the  literal  Israel 
but  that  as  the  'ItrpaTjA  kuto.  aapKo.  ai-e  enlarged 
to  the  *\(Tpa})\  Kara  Trvediia,  so  the  idea  and  limits 
of  the  earthly  Canaan  must  be  enlarged  to  the  limits 
of  the  spiritual  Canaan,  that  in  truth,  Abraham  has 
received  the  promise  nK-npovoixov  aiirhi/  flvac  kuithov, 
Rom.  iv.  13,  p.  138. — A.  G.]  Under  the  seed 
promised  to  Abraham  of  a  "  multitude  of  nations," 
the  descendants  of  Esa-u  should  not  be  understood; 
on  the  contrary,  the  spiritual  descendants  of  Abra- 
ham Tnust  have  been  intended,  and  reckoned  with 
the  people  of  Israel,  which  constitutes,  indeed,  bul 
one  nation.  But  we  must  always  clearly  distin 
guish  between  the  promise,  "  in  thy  seed  shall  be 
blessed  all  the  families  of  the  earth,"  and  the  prom 
ise,  "fiom  thee  shall  spring  a  mass  of  nations,' 
through  Ishmael  and  Isaac,  and  these  shall  all  bt 
embraced  in  the  covenant  of  circumcision,  the  one 
as  bearer  of  the  covenant,  the  others  as  associates 
and  sharers  in  the  covenant.  Otherwise,  indeed, 
even  the  spiritual  seed  of  Abraham  m*t  be  circum 
cised.  But  as  circumcision  is  the  type  of  the  new 
birth,  so  the  mass  of  nations  which  should  spring 
from  Abraham,  is  the  type  of  his  spiritual  descend 


126 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


ints,  and  in  the  typical  sense,  truly,  he  is  here  the 
father  of  all  believci-s  In  the  typical  sense,  also, 
the  promise  of  Canaan,  and  the  pioinise  of  tlie  eter- 
nity of  the  covenant,  have  a  higher  meaning  and 
importance.  The  reinarl<s  of  Keil,  as  to  the  estima- 
tion of  this  spiritual  significance  of  the  Abrahamic 
promise,  against  Auberleii  and  others,  who  sink  the 
relerenee  of  the  promise  to  the  spiritual  Israel  to  a 
"  mere  application,"  are  well  founded  [and  are  most 
important  and  suggestive. — A.  G.] 

o.  Circumcision  (as  also  baptism  still  more  eifect- 
ually,  Rom.  vi.),  as  the  type  of  the  renewing  through 
natural  suffering,  endently  forms  an  opposition  be- 
tween the  old  and  sinful  human  nature,  and  the  new 
life.  It  is  therefore  a  testimony  to  human  corrup- 
tion on  the  one  hand,  and  to  the  calling  of  men 
through  divine  grace  to  a  new  life,  on  the  other. 
[The  ground  of  the  choice  of  circumcision  as  the 
sign  and  seal  of  the  covenant  may  be  thus  stated. 
It  lies  in  the  nature  of  the  blessing  promised,  i.  e.  a 
seed  of  blessing.  That  which  is  born  of  the  flesh  is 
flesh,  but  the  promised  seed  were  to  be  holy,  and 
thus  channels  of  blessing.  The  seed  of  Abraham 
were  thus  to  be  distinguished  from  other  races.  As 
corruption  descended  by  ordinary  generation,  the 
seed  of  grace  were  to  be  marked  and  symbolically 
purified  from  that  corruption.  It  thus  denoted  the 
purifying  of  that  by  which  the  promise  was  to  be  se- 
cured.— A.  G.]  But  as  a  sign  placed  upon  the  fore- 
skin, it  designates  still  more  definitely  on  the  one 
side,  that  the  corruption  is  one  which  has  especially 
fallen  upon  or  centres  in  the  propagation  of  the  race, 
and  has  an  essential  source  of  support  in  it,  as  on 
the  other  side,  it  is  a  sign  aud  seal,  that  man  is  called 
to  a  new  life,  and  also,  that  for  this  new  life  the  con- 
ception and  procreation  should  be  consecrated  and 
sanctified  (see  John  i.  13,  14).  The  male  portion 
of  the  people  only,  were  subjected  to  this  ordinance. 
ITiis  rests  first  of  all  upon  natural  causes.  Luther 
finds  a  compensation  in  the  birth-throes  and  expos- 
ure to  death  on  the  part  of  the  females.  The  pains 
of  Ijirtli  were  truly  translated  to  the  male  sex  through 
circumcision.  But  then  this  one-sidedne.ss  of  the 
sacrament  of  circumcision  declares  the  complete  de- 
pendence of  the  wife  upon  her  husband  under  the 
old  covenant.  [Kurtz  :  The  dependent  position  of 
the  woman,  by  virtue  of  which,  not  without  the  man, 
but  in  and  with  the  man,  not  as  woman,  but  as  the 
bride,  and  mother,  she  has  her  importance  in  the 
people  and  life  of  the  covenant,  does  not  allow  her 
to  come  into  the  same  prominence  here  as  the  man, 
p.  188.  Jacobils  says:  "Under  the  Old  Covenant, 
as  everything  pointed  forward  to  Christ  the  God- 
Man — Son  of  Man — so  every  ofli^ring  was  to  be  a 
male,  and  every  covenant  rite  was  properly  enough 
confined  to  the  male.s.  The  females  were  regarded 
as  acting  in  them,  and  represented  by  them.  Under 
the  New  Testament  this  distinction  is  not  appropri- 
ate. It  Is  not  iiiidc  anil  female.  Gal.  iii.  28  ;  Col, 
iii.  11.  That  the  rite  was  applied  so  expressly  to 
those  bom  in  the  house,  and  those  bought  with  his 
inoiey — the  son  of  the  stranger — wa.s  intended  to 
point  to  the  universal  aspect  of  the  covenant,  the  ex- 
tcngioi^  of  its  blessing."!  to  all  nations. — A.  (!.]  But 
it  was  enlarged,  or  completed,  in  fact,  through  the 
law  of  purification,  to  which  the  mother  was  sub- 
jected. Its  spiritual  sisjnificanee  is  that  it  is 
not  birth  itself  but  the  sexual  generation,  as  such, 
which  is  the  trnduz  peceati.  In  the  New  Covenant, 
the  wife  has  an  erjually  direct  share  in  baptism  as 
the  husband.     And  this  was  tvpified  in  the  Old  Cov- 


enant through  the  giving  of  the  name.     Sarah  po« 
sesses  a  new  name  as  well  as  Abraham, 

6.  It  scarcely  follows  from  Exod,  iv.  25,  as  De- 
litzsch  thinks,  that  circumcision  proclaimed  to  the 
circumcised  man,  that  he  had  Jehovah  for  a  bride- 
groom ;  although  Jews,  Ishmaelites,  and  Moslems 
generally  name  the  day  of  circumcision  the  wedding- 
feast  of  eircimicision.  The  Scripture  constitutes  a 
bridal  relation  between  Christ  and  his  Church,  viewed 
in  its  totality. 

7.  If  Delitzsch  in  this,  as  in  other  passages,  give! 
to  circumcision  too  great  an  importance,  he  does  not 
esteem  sufficiently  its  importance  when  he  remarks, 
that  it  is  no  peculiar  rite  of  initiation,  like  baptism. 
''It  is  not  circumcision  which  makes  the  IsraeUtea 
what  they  are  as  such,  i.  e.,  members  of  the  Israel- 
itish  church.  It  is  through  its  birth  [While  it  is 
true  that  the  Israelite  by  his  birth  was  so  far  a  mem- 
ber of  the  congregation  or  church,  that  he  had  a  title 
to  its  rites  and  ordinances,  it  is  true  that  circumci* 
sion  was  the  recognition  of  that  membership,  and 
that  if  he  neglected  it,  he  was  exscinded  from  the 
people. — A.  G.] ;  for  people  and  church  are  cotermi- 
nous in  the  Old  Testament."  This  is  totally  incor- 
rect, just  as  incorrect  as  if  one  should  say,  Christen- 
dom and  the  Church  are  coterminous,  [It  lies,  too, 
in  the  face  of  the  whole  New  Testament,  which 
places  circumcision  and  baptism  in  the  closest  rela- 
tions to  each  other,  and  makes  the  one  to  come  in 
the  place  of  the  other.  The  differences  between  them 
upon  which  Delitzsch  dwells  are  just  those  which  we 
should  expect  under  the  two  economies. — A  G.] 
As  one  must  distinguish  between  Jacob  aud  Israel, 
so  one  must  distinguish  between  Israel  as  the  natur- 
ally increased  ('ij)  and  Israel  as  the  called  people 
of  God  (ns).  Israel  is,  in  a  qualified  sense,  the  peo- 
ple of  God  ;  viz.,  as  it,  through  circumcision,  purifi- 
cation, and  sacrifice,  was  consecrated  a  congregation 
of  God  (pT^^).  And  thus  we  must  distinguish  cir- 
cumcision as  to  its  old  national,  its  patriarchal,  and  its 
theocratic  and  legal  power  and  efficacy.  In  the  last 
meaning  alone,  it  belonged  to  the  people  of  Israel  as 
the  Church  of  God,  and  was  so  far  an  initiatory  rite, 
that  by  means  of  it  an  Edomite  or  Moabite  coulc 
be  incorporated  into  the  people  of  God,  while  genu- 
ine Jews,  even  the  sons  of  Aaron,  might  be  exscind 
ed,  if  it  were  neglected.  The  Old  Testament  people 
of  God,  has  thus  definitely  the  characteri.-^tic  traits 
of  the  spiritual  New  Testament  Israel,  a  people  of 
God,  gathered  from  all  the  nations  of  the  earth.  It 
was  precisely  the  fault  of  the  Edomite  Jews,  that 
they  failed  to  distinguish  between  circumcision  in 
this  higher  sense,  as  it  passed  over  into  baptism,  and 
circumcision  as  a  national  custom.  And  this  is  the 
fallacy  of  the  Baptists,  through  which  ihey,  to  this 
day,  commonly  attempt  to  rend  away  from  the  de- 
fenders of  infant  baptism  tlie  argument  which  they 
draw  from  circumcision.  They  say,  "  circumcision 
was  no  Siicrament  of  the  Jews;  it  was  a  mere  na- 
tional custom.*'  But  it  was  just  as  truly  a  sacra- 
ment of  the  Jews,  as  the  passover,  from  which  we 
must  distinguish  likewise,  the  eating  of  a  roasted 
lamb  in  the  leasts  of  the  ancients  We  refer  again 
to  the  well-Unown  distinction  in  the  Epistle  of  Bar- 
nabas (ch.  ix.). 

8.  The  moral  nature  of  the  divine  covenant  ap- 
pears in  this  chapter,  as  in  the  earlier  formation  o 
the  covenant ;  and  here  still  more  definitely  throu{,ii 
the  opposition :  I  on  my  part  (ver.  4),  but  thou  on 
thy  part  (ver.  0).     Circumcision,  according  to  thi» 


CHAP.    XVn.   1-27. 


421 


BOtitLesis,  must  be  regarded  by  Abraham  especially 
as  a  duty,  which  declares  comprehensively  all  his 
duties  in  the  rendering  of  obedience,  in  the  sell- 
denying,  subduing,  and  sanctifying  of  his  nature ; 
while  the  giving  of  the  name  is  the  act  of  (iod,  whicli 
IS  comprehensive  of  all  his  promises.  There  is  no 
conflict  between  tins  first  and  nearest  signitieance  of 
circumcision,  and  tlie  fact,  that  it  is  a  gift,  a  sign 
and  seal,  and  lype  of  the  truth  of  the  covenant  of 
(lOd.  The  application  to  the  passover-meal,  and  in- 
deed to  the  Christian  sacraments,  will  be  obvious. 
['*  As  a  si<jn^  circumcision  was  intended  to  set  forth 
Buch  truths  as  these :  of  repentance  and  ticsh- 
mortifying,  and  sanotification  and  devotement  to 
God ;  and  also  the  higlier  truth  of  the  seed  of  pi  om- 
ise  which  Israel  was  to  become,  and  the  miraculous 
seed,  which  was  Christ.  As  a  seal,  it  was  to  authen- 
ticate God's  signature,  and  confirm  his  word  and 
covenant  promise,  and  execute  the  covenant  on 
God's  part,  making  a  conveyance  of  the  blessings  to 
those  wlio  set  their  hand  to  this  seal  by  faith.  Un- 
der the  New  Testament  economy  of  tlie  same  cove- 
nant of  grace,  after  "  the  seed"  had  come,  the  seal 
is  adapted  to  the  more  spiritual  dispensation,  though 
it  is  of  the  same  general  import.  Jacobus,  "  Notes," 
vol.  i.  p.  286.— A.  G.] 

9.  The  first  laughter  mentioned  in  the  Bible  is 
that  of  Abraham,  ver.  17.  A  proof  that  there  is 
nothing  evil  in  the  laugh  itself.  The  first  weeping 
which  is  mentioned  is  the  weeping  of  Hagar  in  the 
desert  (ch.  xxi.  16).  Both  expressions  of  human 
feeling  tims  appear  at  first,  in  a  consecrated  and 
pious  form. 

10.  The  Jews  declare  that  the  law  of  circumci- 
sion is  as  great  as  the  whole  law.  The  idea  is,  that 
circumcision  is  the  kernel,  and  therefore,  also,  that 
which  eiiiuprehends  the  whole  law :  a.  as  a  separa- 
tion from  an  impure  world;  b.  as  a  consecration  to 
God.  When  they  say,  it  is  only  on  account  of  cir- 
cumcision that  God  hears  piayer,  and  no  circumcised 
man  can  sink  to  hell,  it  is  just  as  true,  and  just  as 
false,  as  the  extra  ecclesiam  nulla  salus,  according  as 
it  is  inwardly  or  outwardly  understood. 

11.  We  have  here  the  first  allusion  to  slaves  who 
were  bought  with  money  (ver.  27).  Starke:  "Thus 
it  seems,  alas !  true,  tliat  at  this  time  slavery  pre- 
vailed, which,  indeed,  to  all  appearance,  must  have 

•  begun  from  the  Nimrodic  dotuiuion.  For  when  men 
have  begun  to  treat  their  fellow-men  as  wild  beasts, 
after  tlie  manner  of  hunters,  they  will  easily  enslave 
those  who  are  thus  overcotne  ;  and  this  custom, 
though  against  the  rights  of  nature,  soon  became 
general.  When,  now,  Abraham  found  this  custom  in 
existence  before  his  time,  he  used  the  same  for  the 
good  of  many  of  these  wretched  people  ;  he  bought 
them,  but  brought  them  to  the  knowledge  of  the 
true  God,  etc.  To  buy  and  sell  men  for  evil  is  sin, 
and  opposed  both  to  the  natural  and  divine  law  (Ex. 
xii.  2);  but  to  buy  in  order  to  bring  them  to  the 
knowledge  of  the  true  God  is  permitted  (Lev.  xxv. 
44, 45)." — To  buy  them  in  order  to  give  them  bodily 
and  spiritual  freedom  is  Christ-Uke. 

12.  Starke:  " The  question  arises  here,  whether 
a  foreign  servant  could  be  constrained  to  be  circum- 
cised. Some  (Clericus,  e.  g.)  favor,  and  others  op- 
pose this  opinion.  The  Rabbins  say :  If  any  one 
dhould  buy  a  grown  servant  of  the  Cuthites,  and  he 
refused  to  be  circumcised,  he  should  sell  biin  again." 
tralmonides. 

1 3  As  in  the  ark  of  Noah,  so  in  the  fact  that 
Atirahani  should  circumcise  all  the  male  members 


of  his  household,  the  full  biblical  significance  and 
importance  of  the  household  appears  in  a  striking 
way;  of  the  household  in  its  spiritual  unity,  whicl 
the  theory  of  the  Baptists  in  its  abstract  individual 
ity,  dissolves. 

14.  The  promise  of  blessing  which  Abraham  re- 
ceives, repeats  itself  relatively  to  every  believer.  Hij 
life  will  be  rich  in  fruits  of  blessing,  reaching  on 
into  eternity.  In  the  abstract  sense  this  avails  only 
ol  Christ  (Isa.  liii.  10),  but  therefore  in  some  meas- 
ure of  every  believer  (Mark  x.  30). 

15.  The  word  ver.  14  in  a  typical  expression 
cont!uns  a  fearful  and  solemn  warning  against  the 
contempt  of  the  sucr;iments.  The  signs  and  seala 
of  communion  with  the  Lord  and  his  people  are  not 
exposed  to  the  arbitrary  treatment  of  individuals. 
With  the  proud  contempt  of  the  signs  of  communion, 
the  heart  and  life  are  separated  from  the  communion 
itself,  and  its  blessings  and  salvation. 

16.  The  New  Testament  fulfilment  of  circumci- 
sion (Rom.  ii.  29).  If  circumcision  is  the  type  of  the 
new  birth,  its  essential  fulfilment  lies  in  the  birth  of 
Christ.  "The  sanctification  of  birth  has  reached  its 
personal  goal  in  his  birth,  which  is  a  new  birth.  But 
Christ  must  be  appropriated  by  humanity  through 
his  sufferings.  Therefore  he  was  made  subject  to 
the  legal  circumcision  (Gal.  iv.  4),  and  the  perfect 
result  of  this  communion  with  his  brethren,  was  his 
death  upon  the  cross  (Rom.  vi.  6;  Col.  ii.  11,  12). 
In  the  commuiuon  with  this  death,  into  which  Chris- 
tians enter  with  baptism,  they  become  the  people 
of  the  real  ci"cumeision,  over  against  which  bodily 
circumcision,  in  a  religions  serise,  becomes  a  cruel 
mangling  of  the  body  (Pliil.  iii.  3). 

17.  We  must  distinguish  the  typical  significance 
of  our  chapter  from  its  historical  basis,  and  bitid 
both  sides  together  without  confounding  them.  This 
avails  of  the  twofold  circle  of  the  covenant;  of  the 
name  Abraham ;  of  the  blessing  for  his  seed  ;  of  the 
eternity  of  the  covenant ;  of  his  sojourn  in  Canaan, 
and  the  gift  of  the  land  to  him  for  an  eternal  pos- 
session ;  of  circumcision,  and  of  the  threatening  of 
excision.  In  all  these  points  we  distinguish  the  his- 
torical greatness  and  spiritual  glory  of  the  covenant 
of  promise. 


HOMIIETICAL  AND  PRACTICAL. 

See  the  Doctrinal  paragraphs. — The  visitation  of 
Abraham  after  his  long  trial  and  waiting. — God's  de- 
la.y  no  actual  delay  (2  Pet.  ii.  9). — The  establish- 
1  lent  of  the  covenant  between  God  and  Abraham : 
1.  The  precondition  of  the  establishment  of  the  cov- 
enant (see  ch.  xv.-ch.  xvii.  1);  2.  the  contents  of 
the  covenant  of  promise :  the  name  Abraham ;  a.  in 
the  natural  sense  ;  b.  in  the  typical  sense ;  3.  the 
covenant  in  the  wider  and  narrower  sense ;  4.  the 
covenant-sign. — The  new  covenant  of  God  in  his 
name  (El-Shaddai,  God  of  wonders),  the  basis  of  the 
new  name  of  believer.-'. — Faith  in  the  miracle  is  faith 
in  that  which  is  divineli/  new. — The  renewed  call  of 
Abraham :  I.Asa  confirmation  of  his  calling ;  2.  ai 
the  enlargement  and  strengthening  of  It  — The  con- 
tents ol'  the  call :  Walk  before  me  and  be  perfect, 
i.  e.,  walk  before  me  (in  the  faith  and  vision  of  my 
presence,  in  grace  and  miraculous  power),  1.  so  art 
thou  lilameless  (pious,  righteous,  perfect);  2.  so  will 
<AoM  be  blameless  ;  3  so  ^o«»«  it  thi  ough  thy  pious 
conduct. — The  particular  promises  of  God,  whicli 
are  contained  in  the  name  Abraham  :   1.  According 


428 


GjiNESIS.  OR  THE  FIRST   BOOK   OF  MOSES. 


to  its  natural  greatness  ;  2.  accoiding  to  its  typical 
glory. — The  promises  of  God  conditioned  through 
the  covenant  of  CJod. — The  two  sides  in  the  covenant 
of  God. — In  the  covenant  of  circumcision. — Circum- 
cision as  a  type :  1.  Of  the  new  birth  ;  2.  of  baptism; 
8.  of  infant  baptism. — Abraham's  laughter. — Abra- 
ham's intercession  for  Ishmael. — For  missions  among 
the  Mohammedans. — He  will  laugli. — Isaac's  name 
henceforth  a  name  of  promise. — The  significance  of 
ttis  name  for  the  children  of  God  (Vs.  cxxvi.  2; 
Luke  vi.  21). — Abraham's  obedience  the  Bpiriiual 
gide  of  circumcision. 

Starke  :  [derivations  of  El-Shaddai.  More  par- 
ticularly upon  the  bibUcal  anthropomorphisms]. 
The  change  of  names.  There  is  here  a  glorious 
proof  that  even  the  heathen  shall  come  to  Clirist, 
and  become  the  cliildren  of  Abraliam. — Upon  ver.  6. 
But  above  all,  the  King  of  kings,  Christ,  is  to  de- 
scend I'rom  him  (Luke  i.  32  ;  Kom.  ix.  5). — Upon 
ver.  7.  As  to  the  earthly  prosperity  wliich  God 
promised  to  the  natural  seed  of  Abratiani,  namely, 
the  possession  of  the  land  of  Canaan,  the  word  Eter- 
nal is  here  used  to  denote  a  very  long  time,  whicli, 
however,  has  still  an  end  (vers.  8,  1:5,  19;  Esod. 
xxi.  6 ;  Deut.  xv.  17  ;  Jer.  xviii.  16).  But  as  ro  the 
spiritual  good  which  he  promised  to  the  spiritual 
seed  of  Abraham,  to  all  true  believers,  namely,  the 
grace  of  God,  forgiveness  of  sins,  protection  and 
blessing  in  this  life,  and  heavenly  glory  in  the  Hfe 
to  come,  it  is  surely  an  eternal,  perpetual  covenant. 
[Thus  also  Wordsworth,  essentially,  and  Murphy  : 
"  The  phrase,  perpetual  possession,  has  here  two  ele- 
ments of  meaning — first,  that  the  possession  in  its 
coming  form  of  u  certain  land,  shall  last  as  long  as 
the  co-existing  relations  of  things  are  continued ; 
ard  secondly,  that  the  said  possession  in  all  the  va- 
riety of  its  ever  grander  phases,  will  last  absolutely 
forever,  p.  309." — A.  G.]. — Cramer  :  The  covenant 
of  grace  of  God  is  eternal,  and  one  with  the  new  cov- 
enant in  Christi  Jer.  xxxi.  33  ;  Isa.  hv.  10). — Osian- 
der:  Even  the  children  of  Christian  parents,  born 
dead,  or  taken  away  before  the  reception  of  baptism, 
are  not  to  be  esteemed  lost,  but  blessed. — He  intro- 
duces a  sacrament  which,  viewed  in  itself  alone, 
might  be  regarded  as  involving  disgrace.  But  on 
this  very  account  it  tvpifies,  1.  the  deep  depravity  of 
men,  in  which  they  are  involved  from  the  corruption 
of  original  sin,  since  not  only  some  of  the  members, 
but  the  whole  man,  is  poisoned,  and  the  member 
here  atfected  in  particular  as  the  chief  instrument  in 
the  propagation  of  the  human  race.  'i.  For  the 
same  reason,  it  confirms  the  promise  of  the  increase 
of  the  race  of  Abraham.  3.  Through  this  sign  God 
intends  to  distinguish  the  people  of  his  possessioii 
from  all  other  nations.  4.  He  represents  in  it,  the 
ppiritUii!  circumcision  of  the  heart — the  new  birth. — 
V'pon  ver.  14.  Cramer:  Whoever  despises  the  word 
of  God  and  the  .sacraments,  will  not  be  left  unpun- 
ished by  God  (I.sa.  vii.  12 ;  Luke  vii.  30  ;  1  Cor.  xi. 
80. — MusctTLHs:  Saiali,  although  appointed  to  be 
'.he  royal  mother  of  nations  and  kings,  does  not  bear 
them  to  herself,  but  to  Abraham,  her  own  husband  ; 
thus  the  Church  of  Christ,  espoused  to  Christ,  al- 
though the  true  royal  mother  of  nations  and  kings, 
L  «.,  of  all  believers,  bears  ihem  not  to  her.scif,  but 
U)  Christ. — (Jkamek:  Although  women  in  the  Old 
Testament  had  no  sacrament  of  circumcision,  they 
sliare  in  iti  virtue,  tiirough  tlu;  reception  of  the 
bames,  by  which  tln-y  voluntarily  subscribe  to  the 
covenant  oC  God  (l.sa.  xliv.  5). — (Jod  is  an  Almighty 
God,  who  i.f  not   bouml  to  nature. — Ver.  23.  As  to 


the  readiness  with  which  all  the  servants  of  Abialian 
suffer  themselves  to  be  circumcised,  we  see  at  onw 
that  they  must  have  had  already,  through  the  in 
struction  of  Abraham,  some  conect  knowledge  of 
God,  since  otherwise  they  could  not  have  understood 
an  act  which,  to  mere  reason,  appears  so  preposter- 
ous, foohsh,  and  disgracefuh — Osiander:  Believing 
householders,  who  yield  themselves  in  obedience  to 
the  divine  will,  shall  have  also,  through  the  divine 
blessing,  yielding  and  docile  domestics. — Cra.mer 
As  circumcision  was  applied  to  all  the  members  of 
Abraham's  household,  so  all,  great  and  small,  should 
be  baptized  (Mark  x.  14  ;  John  iii.  5,  6 ;  Acts  xvi. 
1.5;  xviii.  8;  1  Cor.  i.  16. — As  Abraham  used  no 
delay  in  the  sacrament  of  circumcision,  even  so  we 
also  should  not  long  defer  the  baptism  of  infanta. 

Liscii :  The  essential  element  of  the  covenant  on 
the  part  of  God  is  grace ;  on  man's  part,  faith  (still, 
the  grace  here  receives  a  concrete  expression  in  a 
definite,  gracious  promise,  and  faith  likewise  in  obe- 
dience, and  in  a  definite,  significant  rendering  of  obe- 
dience).— Gerlacii:  ver.  19.  Isaac  ("he  laughs," 
or  "one  laughs"),  the  child  ol  joyful  surprise  is  now 
announced  as  soon  to  appear. — Ver.  8.  The  eternal 
]iossession  stands  in  striking  contrast  to  the  tran- 
sient, ever-changing  place  of  sojourn,  which  Canaan 
was,  at  that  time,  for  Abiaham.  This  land,  how- 
ever, which  God  promises  to  Abraham  and  his  seed 
for  an  inheritance,  is  stiU  at  the  same  time  a  visible 
pledge,  the  enclosing  shell  of  the  still  delicate  seed 
or  kernel,  therefore  the  prophetic  type  of  the  new- 
world,  which  belongs  to  the  Church  of  the  Lord ; 
therefore  it  is  pre-eminently  an  eternal  possession. 
This  is  true,  also,  of  all  divine  ordinances,  as  circam- 
cision,  the  passover,  the  priesthood,  etc.,  which, 
established  in  the  Old  Testament  as  eternal,  are,  aa 
to  the  literal  sense,  abolished  in  the  New  Testament, 
but  are  in  the  truest  sense  spiritually  fulfilled. — 
Calwek  (Handbuch)  upon  ver.  1 :  Walk  before  me, 
etc.  The  law  and  the  gospel,  faith  and  works,  are 
brought  together  in  this  one  brief  word  or  sentence. 
Ver.  7.  Eternal  covenant.  Truly,  in  so  far  as  the  spir- 
itual seed  of  Abraham  take  the  place  of  the  natu- 
ral Israel,  and  the  earthly  Canaan  is  the  type  of  the 
heavenly,  which  remains  the  eternal  possession  of 
aU  behevers. — The  female  sex,  without  any  external 
sign  of  the  covenant,  were  yet  included  in  the  cove- 
nant, and  shared  its  gmce,  so  far  as  through  descent 
or  marriage  they  belonged  to  the  covenant  people 
(ch.  xxxiv.  14  tf . ;  Exod.  xii.  3;  Joel  ii.  16,  Iti). — 
ScHRooER :  Ver.  1.  This  manifestation  was  given 
to  Abraham,  when  he  had  now  grown  old  and  gray 
in  faith,  for  the  hope  of  the  fulfilment  of  the  divine 
promise.  How  he  rebukes  and  sliames  us  who  are 
so  easily  stumbled  and  offended,  if  we  do  not  see  at 
once  the  fulfilment  of  tlie  divine  promises!  (Ilam- 
hach). — Upon  the  name  Elohim.  The  .same  epoch 
which  (ch.  xvii.)  introduces  the  particular  view  of 
that  economy  (Rom.  iv.  11,  12),  opens  also  its  uni- 
versal tendencies  and  features.  What  profound  di- 
vine wisciom  and  counsel  shine  in  these  paradoxes! 
(The  foundation,  however,  of  this  opposition  is  laid 
already  in  ch.  xii.  1.  and  firstappears  in  its  dciisive, 
complete  form  in  the  Mosaic  institutiuu  of  the  law). 
— Ver.  1.  We  need  to  mark  more  careluUy  the 
'* I  am"  of  ver  1,  because,  so  niiiny  false  gods  pre- 
sent themselves  to  our  hearts,  and  steal  away  out 
love  (Berleh.  liiljel). — Before  Aliraham  was  cimmiand 
ed  to  cironmcisi'  himself,  the  righteousness  of  faith 
was  counted  to  him.  through  which  he  was  alieadv 
righteous   (Lutlier). — Although   he    utters  no  word. 


•-!HAPS.  xvin.,  xrx. 


his  silence  speaks  louder  than  if  he  had  cried  in  the 
clearest  and  loudest  tones,  that  he  would  surely  obey 
ihe  word  of  God  (Calvin). — The  significance  and  im- 
portance of  names,  among  the  Hebri'ws,  esiiecially 
in  Genesis. — Ver.  5.  Abraliam  is  not  called  the  father 
of  many  nations,  because  his  seed  should  bo  sepa- 
rated into  different  nations,  but  rather  because  tlie  dif- 
ferent, nations  should  be  united  in  him  (Kom.  iv. ;  Cal- 
vin).— Ver.  8.  The  land  wherein  thou  art  a  stranger. 
The  foreigner  shall  become  the  possessor. — Upon 
Ver.  14.  The  connection  shows  that  the  reference  is 
to  the  conscious  contempt  of  the  sacraments,  not  to 
those  children  who,  through  the  guilt  of  t.lieir  parents, 
were  not  circumcised  upon  the  eighth  day  (Exod.  iv. 
24,  ff.) — Ver.  17.  Abraham  laughed.  In  the  region 
of  unbelief  the  doubt  is  of  no  moment.  It  has  its 
importance  in  the  life  of  behevers,  where  it  pre- 
■upposes  faith,  and  leads  as  a  transition  step  to  a 


firmer  fiiith.  (There  is,  however,  a  twofold  kind  of 
doubt,  without  considering  what  is  still  a  question, 
whether  tljeie  is  any  reference  to  doubt  in  the  text) 
Luther  thinks  that  Christ  points  to  this  text  (in  .loin 
viii.  5ii).  Then  the  laughing  also  is  an  intimatiOQ 
of  the  overflowing  joy  which  filled  his  heart,  and  be 
longs  to  Ills  spiritual  experiences. — Ver.  19.  Isaa< 
The  name  teaches  that  those  who  tread  in  the  foot 
steps  of  Abraham's  faith,  will  at  times  find  cause  fo" 
laughter  in  the  unexpected,  sudden,  and  great  bless 
ings  they  receive.  There  is  reason  in  God,  both  fo. 
weeping  and  laughter  (Roos). — Ver.  'J3.  We  sec 
how  well  his  house  was  ordered,  since  even  those 
who  were  bought  with  money  cheerfully  submitted 
to  circumcision  (Calvin)  — Passavant  ;  (Abraham). 
The  .\lmighty  God,  the  God  who  can  do  all,  sees 
all,  knows  all,  he  was,  is,  and  will  be  all,  to  hu 
servants. 


SEVENTH    SECTION. 

Abraham  in  the  OaX-Orove  of  Mamre,  and  the  three  Heaverdy  Men.  Hospitality  of  Abraham.  Tht 
definite  announcement  of  the  birth  of  a  Son.  Sarah's  Doubt.  The  announcement  of  the  jiidgmem 
upon  Sodom  connected  with  the  Promise  of  the  Heir  of  blessing.  The  Angel  of  the  Lord,  or  tht 
Friend  of  Abraham  and  the  two  angels  of  deliverance  for  Sodom.  Abraham's  intercession  foi 
Sodom.     The  destruction  of  Sodotn.     Lot's  rescue.     Lot   and  his  Daughters.      Moab  and  Amman 


ChS.    XVIII.    AND   XIX. 


1  And  the   Lord  appeared  unto  liim  in  the  plains  of  Marare ;  and  he  sat  in  the  tent- 

2  door  in  the  heat  of  the  day ;    And  he  hfted  up  his  eyes  and  looked,  and,  lo,  three  men 
stood  by  him :  and  when   he  saw  them,  he  ran   to  meet  them  from  the  tent-door,  and 

3  bowed  himself  toward  the  ground,   An  1  said.  My  Lord  ['ps  not  i?"i!<.],'  if  now  I  have 

4  found   favor  in   thy  sight,  pass  not  away,  I  pray  thee,   from   thy  servant :   Let  a  little 
water,  I  pray  you,  be  fetched,  and  wash  your  feet,  and  rest  yourselves  under  the  tree 

5  [enjoy  the  noonday  restj  :    And    I  will    fetch    a   mor.^el    of  bread,  and    comfort    [stay,  strengthen] 

ye  your  hearts ;  after  that  ye  shall  pass  on :    for  therefore  are  ye   [even]  come  to  your 

6  servant.     And  they  said.  So  do,  as  ihou  liast  said.     And  Abraham  hastened  into  the 
tent  imto  Sarah,   and  said.  Make  ready   [hasten]   quicklv  three  measures  of  fine  meal, 

7  knetid  it,  and  make  cakes   upon  the   hearth.     And  Abraham  ran  unto  the  herd,   and 
fetched  a  calf  tender  and  good,  and  gave  it  unto  a  young  man  [a  servant] ;   and  he  hasted 

8  to  dress  it.     And  he^  took  butter,  and  milk,  and  the  calf  which  he  had  dressed  [caused  to 
be  dressed],  and  set  it  before  them  ;  and  he  stood'  by  them  under  the  tree,  and  they  did  eat. 

9  And  they  said  unto  him.  Where  is  Sarah  thy  wife  ?     And  he  said.  Behold,  in  the 

10  tent.     And  he  said,   I  will  certainly  return  unto  thee  according  to  the  time  of  life 

[retnin  when  this  time  of  the  next  year  shall  be  reached]  ;    and  lo,  Sarah  thy  wife  shall  [then]  have  S 

son.     And  Sarah  heard  [was  hearing]  it  in  [behind]  the  tent-door,  which  [door]  was  behind 

11  him   [Jehovah].     Now  Abraham  and  Sarah  were  old  awrf  well  stricken  in  age  ;  and'\\ 

12  ceased  to  be  with  Sarali  after  the  manner  of  women.     Therefore  Sarah  laugheij  within 
herself,  saying,  After  I  am  waxed  old  shall  I  have  pleasure,  mv  lord  being  old   |gray] 

13  also?     And  the  Lord  said  unto  Abrahaoi,  Wherefore  did  Sarah  laugh  saying,  Siiall  I 

14  of  a  surety  bear  a  child,  which  am   [and  I  am]  old  ?     Is  any  thing  too  hard '  [an  exception] 
for  the  Lord  ?     At  the  time  appointed  I  will  return  unto  thee,  according  to  the  time  of 

15  life  [this  time  in  the  next  year],  and  Sarah  shall  have  a  son.     Theu   Sarah  denied,  saying,  I 
laugjiied  not;   for  she  was  afraid.     And  he  said.  Nay;   bttt  thou  di  1st  laugh. 


430  GENESIS,  OK   THE  FIRST  BOOK   OF   MOSKS. 


16  And  the  men  rose  up  from  thence,  and  looked  toward  Sodom:  and  Abraham  weni 

17  will!  them  to  bring  them  on  the  way.     And  the  Lord"  said,  Shall  I  hide   fiDm  Abra 

18  ham  that  thing  which  I  do  [«-iiido] ;'  Seeing  that  Abraham  shall  surely  become  a  great 

19  and  mighty  nation,  and  all  the  nations  of  the  earth  shall  be  blessed  in  him?  For  1 
know  [have  chosen]  him,  that  he  will  [shall]  command  his  children  and  his  household  after 
him,  and  they  shall  keep  the  way  of  the   Lord,  to  do  justice  and  judgment ;   that  the 

20  Lord  may  bring  upon  Abraham  that  whicii  he  hath  spoken  of  him.  And  the  Lord  said 
Because  the  cry  [of  thesinB,  ch.  iv.  lo]  of  Sodom  and  Gomorrah  is  great,  and  because  theL 

21  sin  is  very  grievous,  I  will  go  down  now,  and  see  whether  they  have  done  [until  a  decisioiij 
altogether*  according  to  the  cry  of  it,  which  is  come  unto  me;   and  it  not,  I  will  know. 

22  And  the  men  turned  their  faces  from  thence,  and  went  toward  Sodom  :  but  Abraham 
stood  yet  before  the  Lord. 

23  And  Abraham  drew  near  [bowing,  prayinR],  and  said,  Wilt  thou  also  destroy  the  right- 

24  eous  with  the  wicked  ?  Peradventure  there  be  fifty  righteous  within  the  city  [concealed  in 
the  mass]  :   wilt  thou  also  destroy,  and  not  spare  the  place  for  the  fifty  righteous  tiiat  are 

25  therein?  That  be  far  from  thee'  to  do  after  this  manner,  to  slay  the  righteous  witii 
the  wicked  :  and  that  the  righteous  should  be  as  the  wicked  [that  it  is  all  one  both  to  the  right- 
eous and  the  wicked],  that  be  far  from  thee:   Shall  not  the  Judge  of  all  the  earth  do  right? 

26  And  the  Lord  said,  If  I  find  in  Sodom  fifty  righteous  within  the  city,  then  I  will  spare 

27  all  the  place  for  their  sakes.  And  Abraham  answered  and  said.  Behold  now  [once]  1 
have  taken   upon  me  to  speak  [toeay]  unto  the  Lord,  which    am  but  dust  and  ashes. 

28  Peradventure  there  shall  lack  five  of  the  fifty  righteous  :  wilt  thou  destroy  all  the  city 
for  lack  of  five?     And  he  said,  if  I  find   tiiere   forty  and  five,  I  will  not  destroy  it. 

29  And  he  spake  unto  him  yet  again,  and  said,  Peradventure  there  shall  be  forty  found 
there  [ifone  should  search  for  them].      And  be  said,  1  will  not  do  [will  leave  off  to  do]  it  for  forty's 

30  sake.  And  he  said  unto  Imn,  Oh  let  not  the  Lord  be  angry,  and  I  will  speak  ;  Per- 
adventure there  shall  thirty  be  found   there.     And  he  said,  I  will  not  do  it  if  I  find 

31  thirty  there.  And  he  said.  Behold  now  I  have  taken  upon  me  to  speak  unto  the 
Lord:   Peradventure  there  shall  be  twenty  found  there.     And  he  said,  I  will  not  destroy 

32  it  for  twenty's  sake.  And  he  said.  Oh  let  not  the  Lord  be  angry,  and  I  will  speak  yet 
but  this  once  :  Peradventure  there  shall  be  ten  foimd  there.     And  he  said,  I  will  not 

33  destroy  it  for  ten's  sake.  And  the  Lord  went  his  way,  as  soon  as  lie  liad  left  commun- 
ing with  Abraham  :  and  Abraham  returned  unto  his  place. 

Ch.  XIX.  1  And  there  came  two'  angels  to  Sodom  at  even;  and  Lot  sat  [was  sitting]  in 
the  gate  of  Sodom  :  and  Lot  seeing  them,  rose  up  to  meet  them  ;   and  he  bowed  himself 

2  with  his  face  toward  the  ground ;  And  he  said.  Behold  now,  my  lords,^  turn  iu,  I  pray 
you,  into  your  servant's  house,  and  tarry  all  night,  and  wash  your  feet,  and  ye  shall 
rise   up  early,  and  go  on  your  ways.     And  they  said.  Nay  ;  but  we  will  abide  in  the 

3  street  all  night.  And  he  pressed  upon  them  greatly;  and  they  turned  in  unto  him, 
and  entered  into  his  house ;  and  he  made  them  a  feast  [literally,  a  banquet],  and  did  bake 
unleavened  bread,  and  they  did  eat. 

4  But  before  they  lay  down,  the  men  of  the  city,  even  the  men  of  Sodom,  compassed 
the  house  round,  both  old  and  young,  all  the  people,  from  every  quarter  [all  collected]  : 

5  And  they  called  unto   Lot,  and  said  unto  him.  Where  are  the  men  which  came  in  to 

6  thee  this  night?  bring  them  out  unto  us,  that  we  may  know  them.  And  Lot  went  out 
■  at  the  door  unto  them,  and  shut  the  door  after  him,  And  said,  I  pray  you,  brethren,  do 
3  not  so  wickedly.     Beliold  now,  I  have  two  daughters  which  have  not  known  man  ; 

let  me,  I  pray  you,  bring  them  out  unto  you,  and  do  ye  to  them  as  is  good  in  your  eyes: 
only  unto  these  men  do  nothing ;  for  therefore  came  they  under  the  shadow  [and protection] 
9  of  my  roof  [ihecross-bi'amsor  rafters  of  the  house].  And  they  said.  Stand  back.  And  they 
said  again,  This  one  fellow  came  in  to  sojourn,  and  he  will  needs  be  a  judge  :°  now 
will  we  deal  worse  with  thee,  than  with  them.     And   they  pressed  sore  upon  the  man, 

10  even  Lot,  and  camt   near  to  break  the  door.      But  the  men  put    forth   their  hand,  and 

11  pulled  Lot  into  the  'lOuse  to  them,  and  shut  to  the  door.  And  they  smote  the  men  tha« 
were  Hi  the  door  of  .he  house  with  blmdness  [dazzling  blindnesses],  both  small  and  gruat;  ac 
that  tbey  wearied    hemselves  to  find  the  door. 

.1  And  the   men  ..-aid  unto   Lot,  Hast  thou  here   [in  the  city]   any   besidon  ?    son-in-law 

and  thy  sous,  and  thy  daughters,  and  whal.soever  tliou   hast  in  the  city,  bring  tlie-n   cui 


CHAPS.  XVni.,  XIX  43) 


13  of  this  place:  For  we  will  destroy'  tliis  place,  because  the  cry  of  them  [the  outcry  of  thab 

Bins]  is  waxen  great  before  the  face  of  the  Lord  ;   and  the  Lord  hath  sent  us  to  destroy  it. 

14  And  Lot  went  out  and  spake  unto  his  sons-in-law,  which  married  his  daughters,'  and 
said.  Up,  get  you  out  of  tliis  place;  for  the  Lord  will  destroy  [as  a  destroyer]  tliis  city 
But  he  seemed  as  one  that  mocked  '  unto  his  sons-in-law  [Luther:  he  was  ridiculous  in  Owireyei]. 

16  And  when  the  morning  arose,   then  the  angels  hastened   Lot,  saying.  Arise,  take 

thy  wife,  and  thy  two  daughters,  which  are  here  [are  found  and  ^scued]  ;  lest  thou  be  cott- 

16  Bumed  in  the  iniquity  [the  visitation  for  the  iniquity]  of  the  city.  And  while  he  lingered, 
the  men  laid  hold  upon  his  hand,  and  upon  tlie  hand  of  his  vfife,  and  upon  the  hand  ol 
his  two  daughters ;  the  Lord  being  merciful  unto  him  :  and  they  brouglit  him  forth, 
and  set  him  without  the  city. 

17  And  it  came  to  pass,  when  they  had  brought  them  forth  abroad  [into  the  open  country], 
that  he  said.  Escape  for  thy  life  [thy soul];    look  not  behind  thee,  neither  stay  thou  in 

18  all  the  plain  [vaiiey-region]  ;   escape  to  the   mountain,  lest  thou  be  consumed.     And  Lot 

said  unto    them    [the  two  passing  trom  him;  between  whom  Jehovah  had  revealed  himself],    Oh,  nOt   SO, 

19  my  Lord!'  Behold  now,  thy  servant  hath  found  grace  in  thy  sight,  and  thou  hast 
magnified  thy  mercy,  which  thou  hast  showed  unto  me,  in  saving  my  life ;  and  I  cannot 

20  escape  to  the  mountain,  lest  some  [the]  evil  take  me,  and  I  die :  Behold  now  this  city 
is  near  to  flee  unto,  and  it  is  a  little  one :   Oh  let  me  escape  thither !   {is  it  not  a  little 

21  one?)  and  my  soul  [through  its  exemption]  shall  live.  And  he  said  unto  him,  See,  I  have 
accepted"  thee  concerning  this  thing  also,  that  I  will  not  overthrow  this  city,  for  the 

22  which  thou  hast  spoken.  Haste  thee,  escape  thither;  fori  cannot  do  anything  till 
thou  be  come  thither;   therefore  the  name  of  the  city  was  called  Zoar  [smallness]. 

23,  24  The  sun  was  risen  upon  the  earth  when  Lot  entered  "  into  Zoar.  Then  the  Lord 
rained  upon  Sodom  and  upon  Gomorrah  brimstone  and  fire  from  the  Lord  out  of  heaven : 

25  And  he  overthrew  those  cities,  and  all  the  plain,  and  all  the  inhabitants  of  the  cities, 
and  that  which  grew  upon  the  ground. 

26  But  his  wife  looked  back  from  beliind  him,  and  she  became  a  pillar  of  salt. 

11         And  Abraham  gat  up  early  in  the  morning  to  the  place  wliere  he  stood  before  the 

J8  Lord:   And  lie  looked  toward  (■'3Q"bs)  Sodom  and  Gomorrah,  and  toward  all  the  land 

of  the  plain,  and  beheld,  and,  lo,  the  smoke  of  the  country  went  up  as  the  smoke  of  a 

furnace  [lime-kilns  or  metal-fumaces.    The  earth  itself  bumed  as  an  oven]. 

29  And  it  came  to  pass  when  God  [Eiohim]  destroyed  the  cities  of  the  plain,  that  God 
remembered  Abraham,  and  sent  Lot  out  of  the  midst  of  the  overthrow,  when  he  over- 
threw the  cities  in  the  which  Lot  dwelt. 

30  And  Lot  went  up  out  of  Zoar,  and  dwelt  in  the  mountain,  and  his  two  daughters 
with  him;    for  he  feared  to  dwell  in  Zoar:  and  he  dwelt  in  a  cave,  he  and  his  two 

31  daughters.  And  the  firstborn  said  unto  the  younger  [smaller].  Our  father  is  old,  and 
there  is  not  a  man  [besides]  in  the  earth  to  come  in  unto  us,  after  the  manner  of  all  the 

32  earth :  Come,  let  us  make  our  father  drink  wine,  and  we  will  lie  with  liim,  that  we  may 

33  preserve  seed  of  our  father.  And  they  made  their  father  drink  wine  that  night :  and 
tlie  firstborn  went  in  and  lay  with  her  father;  and  he  perceived  not  [was  not  in  a  consciooa 

34  state]  when  she  lay  down,  nor  when  she  arose.  And  it  came  to  pass  on  the  morrow, 
that  the  firstborn  said  unto  the  younger.  Behold,  I  lay  yesterniglit  [nights]  with  my 
fatlier  :  let  us  make  him  drink  wine  this   night  also ;  and  go  thou  in,  and  lie  with   him, 

35  that  we  may  preserve  seed  of  our  father.  And  they  made  their  father  drink  wine  thai 
night  also :   and  the  j'ounger  arose  and  lay  with  him  ;   and  he  perceived  not  when  she 

36  lay  down,  nor  when  she  arose.     Thus  were  both  the  daughters  of  Lot.  with  child  by 

37  their  father.     And  the  firstborn  bare  a  son,  and  called  his  name  Moab  [fi-om  the  father  j  m 

seed  of  the  father  ;  son  of  my  father  j  brother  and  sou]  :    the  Same  is  the  father  of  the  Moabites  UntC 

38  this  day.     And  the  yoimger,  she  also  bare  a  son,  and  called  his  name  Ben-ammi  [sonol 

my  people,  son  and  brother]  ;    the  same  IS  the  father  of   the  children  of  Amnion  [=Ben-ammrti 

unto  this  day. 

[i  Ch.  XVm.  vcr.  S. — The  versions  vary,  some  reading  one  form  and  some  the  other.  The  Septuj_?int  has  Kvpt« 
Vulg.  D&mine.  So  also  the  Syriao  and  Onkelos.  The  Masoretic  test,  therefore,  is  preferable  to  that  used  in  our  vcr 
■ion.— A.  G.l 

1^  Ver.  8.— He,  i.  e.  Abraham.— A.  O.l 

[■  Ver.  8. — was  standing. — A.  G.l 

r*  Ver.  10. — Heb.,  according  to  the  living  time. — A.  G.] 


rsa 


GENESIS,   OR   THE   FIRST   BOOK   OF   MOSES. 


(•  Ver.  14. — Heb.,  difficult,  wonderful,  Sept.  /i»j  aSvvarritrfi.  irapa  rtS  eeui  prjfial  see  Luke  L  37.— A,  Q.| 

[•  Ver.  17. -Jehovah.— A.  G.) 

['  Ver.  18.— Lit.,  I  am  doing,  am  about  to  do. — A.  G  ] 

[8  Ver.  :;!  — Heb.  whelfier  lliey  have  made  compkleness^  or  to  &  consummatinn. — A.  Q.! 

[•  Ver.  25.— nibn  ,  ahominalli.—A.  G.l 

['  Ch.  XIX.  vtr.  I'.—lm)  nf  the  angels.— A.  G.] 

(•  Ver.  2. — ^-IS  .    Not  the  same  form  which  Abraham  uses.— A.  G.] 

[•  Ver.  9. — u3"D  —   l-SC^  ,  will  he  always  be  judging. — A.  G.) 

{*  Ver.  13. — Lit.,  are  destroying. — A.  G.l 

[•  Ver.  14— Lit.,  The  taker's  of  his  daugliters.—A.  G.] 

[•  Ver.  14. — as  a  Jester. — .\.  G.j 

['  Ver.  16.— Heb.  delayed  liimself.—A..  G.] 

(•  Ver.  18.— ^3hx  .    O  Lord. -A.  G.l 

[•  Ver.  21. — have  lifted  up  thy  face. — A.  G.] 

['•  Ver.  23.— Heb.,"  and  Lot  came  unto.— A.  G.l 


GENERAL  PREMMINAB.T  EEMABKS. 

1.  It  is  evident  that  these  two  chapters  form  but 
one  section :  the  first  verse  of  the  sixth  chapter  forms 
the  direct  continuation  of  the  previous  narrative. 
[The  connection  of  this  chapter  with  the  preceding 
is  twofold,  and  very  close.  This  forms  the  more 
complete  unfolding  of  the  promise,  ch.  xvii.  21,  and 
the  friendly  intercourse  which  Jehovah  here  holds 
with  the  patriarch  is  the  direct  fruit  of  the  symboli- 
cal purification  of  himself  and  his  house  through  the 
rite  of  circumcision,  ch.  xvii.  23-27.  Thus  purified, 
the  way  was  opeu  tor  this  fiiendly  appearance  and 
fellowship. — A.  G.]  The  modern  criticism  attributes 
this  section  to  the  .lehovistic  enlargement,  and  finds 
it  necessary,  theiefbre,  to  regard  xlx.  29,  as  an  Elo- 
histic  intei'polation,  wliich,  in  the  original  writing 
must  have  immediately  followed  ch.  xvii.  (Knobel,  p. 
Iti6).  But  there  are  the  same  strong  internal  rea- 
sons why  the  name  Elohim  should  appear  in  ch. 
xix.  29,  as  there  are  that  ch.  xvii.  1,  should  speak  of 
Jehovah,  and  afterwards  of  Elohim.  In  this  section, 
however,  Jehovah  appears  in  all  other  passages.  The 
complete  tlieophany  of  God  corresponds  to  the  com- 
pleted promise  of  Isaac,  the  bearer  of  the  covenant ; 
and  in  this  completed  form  of  revelation  he  is  Jeho- 
vah. But  the  announcement  of  the  judgment  upon 
Hodom  and  Gomorrah  is  essentially  connected  with 
the  promise  of  the  heir  of  blessing.  The  judgment 
itself,  also,  is  a  judgment  of  Jehovah ;  for,  1.  The 
overthrow  of  Sodom  and  Gomorrah,  through  a  fiery 
judgment,  is  an  end  of  the  world  upon  a  small  scale, 
with  which  the  necessity,  for  that  constant  revelation 
of  salvation,  for  the  rescue  of  the  world,  whose  founda- 
tion was  now  being  laid,  is  clearly  apparent.  2.  With 
the  firm  confirmation  of  the  father  of  the  faithful  in 
the  future  of  his  believing  race,  his  relations  to  tlie 
world  must  also  Ije  actually  and  clearly  defined,  i,  c, 
Abraham  must  prove  his  faith  in  his  love,  mercy, 
and  his  intercessions  for  Sodom  also.  3.  In  the 
founding  of  this  believing  race,  the  overthrow  of 
Sodom  and  (iomoii'ah,  as  a  judgment  of  Ji'hovah, 
stands  as  a  solerau  warning  for  Abraham  and  his 
children,  and  through  them  for  the  world  in  all  ages. 
The  Dead  sea  could  not  remain  without  significance 
for  the  dwellers  in  Canaan.  4.  Even  the  issue  of  ihe 
history  of  Lot  belongs  to  the  hisiory  of  the  com- 
tletcd  promise;  not  only  the  position  of  Lot,  inter- 
mediate between  Abraham  and  Sodom,  nor  even  his 
exemption  and  safety,  which  he  owes  to  Abraham's 
inierce.^.sioii,  and  his  once  better  conduct,  noi',  on  the 
other  hand,  the  danger,  terrors,  los.ses,  want,  and 
moral  disgrace  into  which  he  was  betrayed  through 
his  worldly  mind  and  jjis  unbelief;  but  the  issue  of 
the  hisiory  of  Lot,  his  lull  separation  from  the  theo- 
cratic obligations   and   privileges,   and  the  descent 


from  him  of  the  Moabites  and  Ammonitis,  who  were 
related  to  the  Jews,  and  yet  alien  to  them,  belong 
also  to  the  full  presentation  of  the  antithesis  between 
the  house  of  Abraham  and  the  people  of  Sodom. 
0.  The  abominations  of  Sodom,  moreover,  not  only 
find  a  bright  contrast  in  tiie  consecrated  marriage 
of  Abraham  and  Sarah,  but  even  a  contrast  in  the 
incest  with  which  the  household  of  Lot  was  stained 
(see  Introduction). — Knobel  finds  contradictions  here 
which  have  no  existence;  e.  g.,  between  ch.  xviii. 
12  and  xvii.  17;  between  the  recapitulation,  ch.  xix. 
29,  and  the  whole  narrative  of  the  overthrow  of 
Sodom.  He  reinarlis  upon  tlie  narrative,  that  the 
destruction  of  Sodom  and  Gomorrah  is  not,  in  his 
view,  a  natural  event,  but  a  divine  judgment,  like 
the  flood.  He  explains  the  narrative  of  the  impure 
origin  of  the  Moabites  and  Ammonites  by  a  reference 
to  the  odious  Jewish  motives.  In  answer  to  this 
Keil  refers  to  Deut.  ii.  9,  19,  accoiding  to  which 
Israel  should  not  possess  the  land  of  these  two  na- 
tions on  the  ground  of  their  descent  from  Lot,  and 
remarks,  they  were  first  excluded  fiom  a  position 
among  the  Lord's  people,  on  account  of  their  un- 
brotherly  conduct  towards  Israel  (Deut.  .\xiii,  4  ii'.). 
Knobel  here  fails  to  recollect,  that  so  fiir  as  the  race 
of  the  chosen  Judah  is  concerned,  it  was  derived  from 
an  impure  connection  of  Judah  with  his  daughter-in- 
law,  Thamar,  just  as  in  the  remark,  that  the  Jews 
gloried  in  the  beauty  of  their  ancestress,  he  failed 
to  remember  that  Leah  is  especially  described  as  not 
beautitul.  He  holds,  that  this  narrative  has  an  his- 
torical support,  in  the  terrible  fate  of  the  vale  of 
Siddim  ;  but  as  to  the  rest,  it  is  a  pure  mythical 
statement.  [Aside  from  the  lact  that  this  supposi- 
tion of  the  mythological  character  of  the  narrative 
overlooks  the  opposition  referred  to  in  the  Ibllowing 
sentence,  it  overlooks,  also,  the  historical  basis  for 
this  narrative  in  ch.  xiii.  13,  the  close  connection 
with  the  subsequent  history,  and  thr  whole  moral 
bearing  and  use  of  this  history  in  both  the  Old  and 
New  Testaments. — A.  (i.J  Of  the  two  sides  or 
asjiects  of  the  history,  the  prominent  .xide,  viz.,  the 
opposition  between  the  manifestation  of  God  to 
Aliraham,  and  the  judgment  upon  Sodom,  is  thus 
not  properly  estimated. 

2.  This  Section  may  be  divided  into  the  follow- 
ing parts:  1.  The  appearance  of  Jehovah  in  ttie 
oak-grove  of  Manire,  and  the  promise  (A  the  birth 
of  Isaac  (ch.  xviii.  1-16);  2.  the  revelation  of  the 
apjiroaching  judgment  upon  Sodnm  and  (lomomih 
to  Aliraham,  and  Abraham's  intercesBiiry  pt-.nei 
(vers.  l*)-3y);  3.  the  entrance  of"  the  two  angel?  into 
Sodom,  and  the  complete  manifestation  of  the  cor- 
ruption of  the  Sodomites,  in  opposition  to  the  better 
conduct  of  Lot  (ch.  xix.  1-11) ;  4.  the  comparative 
unfitness  of  Lot  for  salvation,  his  salvation  with  diffi 


CHAP.   XVIII.   1.— XIX.  88. 


433 


culty,  and  the  entrance  of  the  judgment  (vers.  12- 
29) ;  5.  the  departure  of  Lot,  *nd  his  descendants 
(yer.  30-38). 


EXEQETICAIi  AND   CRITICAL. 

1.  The  completed  vianifeMntion  and  promise  of 
Ood  in  the  oik-grove  of  Mainre  (ch.  xviii.  1-15). 
—The  Lord  appeared  unto  him.* — Both  the 
reality  of  the  manifestation,  on  the  one  hand,  and 
the  seeing  in  vision  on  the  other,  appear  in  the  clear- 
est and  most  distinct  form  in  the  history.  The  ele- 
ments which  belong  to  the  vision  appear  first  at  the 
very  beginning :  he  lifted  up  his  eyes  and 
looked;  then,  further,  in  the  departure  of  Jehovah 
from  Abraham  (ch.  xviii.  33) ;  and  in  his  reappear- 
ance to  Lot(ch.  six.  17).  The  objective  element  is 
seen  especially  in  the  threefold  character  of  the 
manifestation,  in  the  transaction  between  Jehovah 
and  Sarah,  and  in  the  history  of  the  two  angels  in 
Sodom ;  especially  in  the  assaults  of  the  Sodomites 
npon  them.  But  the  peculiarities  serving  to  in- 
troiuce  these  wonderful  objective  facts,  lie  partly 
in  the  peculiar  character  of  the  history,  as  the  narra- 
tive of  a  vision,  partly  in  its  symbolic  statements, 
and  partly  in  its  peculiar  ghostly  form.  The  de- 
struction of  Sodom  and  Gomorrah  is  near ;  for  them 
the  evening  nf  the  lonrld  has  come.  It  is  a  prelude 
of  the  last  day,  in  which  the  angelic  appearance  is 
entirely  natural,  and  is  introduced  through  an  inner 
and  spiritual  anticipation  of  the  judgment  itself,  in 
those  who  seek  to  resist  its  influence,  by  indulgence 
in  wicked,  or,  as  in  the  case  of  the  Sodomites,  in 
abominable,  courses.  Delitzsch  thinks  that  Abra- 
ham recognized  the  unity  of  the  God  of  revelation, 
in  the  appearance  of  the  three  men.  As  to  this,  see 
the  remarks  upon  the  Angel  of  the  Lord,  ch.  xii. 
He  adds :  "  One  should  compare  the  imitations  of 
this  original  history  among  the  heathen.  Jupiter, 
Mercury,  and  Neptune,  visit  an  old  man,  by  name 
Hyricus,  in  the  Boeotian  city  Tanagra  ;  he  prepares 
them  a  feast,  and,  though  childless  hitherto,  receives 
a  SOD  in  answer  to  his  prayer  (Ovid's  '  Fast.,'  v.  494, 
etc.)."  And  then,  further,  the  heathen  accompani- 
ment to  ch.  xix. :  "  Jupiter  and  Mercury  are  jour- 
heying  as  men ;  only  Philemon  and  Baucis,  an  aged, 
childless  wedded  pair,  receive  them,  and  these, 
therefore,  the  gods  rescue,  bearing  them  away  with 
themselves,  while  they  turn  the  inhospitable  region 
lying  around  the  hospitable  hut  into  a  pool  of  water, 
and  the  hut  itself  into  a  temple  (Ovid's  Metam.,  viii. 
611  ff.)."  But  the  essential  distinction  between  our 
ideal  facts  and  these  myths,  lies  in  this,  that  while 
the  first  lie  in  the  centre  of  history  as  causal  facts  or 
forces,  having  the  most  sacred  and  real  historical  re- 
sults, these  latter  lie  simply  on  the  border  ground  of 
mythology.  [How  completely  and  thoroughly  these 
words  dispose  of  the  whole  mythical  supposition  in 
this  as  in  other  cases.— A.  G.]— In  the  heat  of  the 
day. — "The  dinner  hour,  when  they  took  their 
principal  meal  (ch.  xliii.  16,  26 ;  1  Kings,  xx  16)  and 
their  accustomed  rest  (2  Sam.  iv.  5).  Volney 
(Travels,  I.  p.  314)  says  the  Arab,  when  he  takes  his 
meal,  sits  at  the  door  of  his  tent,  in  order  to  observe 
uid  iuvite  those  who  are  passing;  and  Burkhardt 

*  [The  Lord  appeared,  but  the  appearance  was  in  the 
lorm  of  three  men  or  angels.  There  may  be,  as  'Words- 
trorth  sugeests,  here  a  declaration  of  the  divine  tinity,  and 
»n  iatimatioQ  of  the  plurality  of  persons;  perhaps  of  the 
doctilne  of  the  Trinity.— A.  G.l 

28 


(Arabian  Proverbs,  p.  331  f.),  it  is  a  custom  in 
the  East  to  eat  before  the  door  and  to  invite  to  a 
share  in  the  meal  every  passing  stranger  of  respect- 
able appearance."  Knobel. — And  bowed  himself 
to  the  ground. — Abraham  instantly  recognizes 
among  the  thret  the  one  whom  he  addresses  as  th« 
Lord  in  a  religious  sense,  who  afterwards  appears  as 
Jehovah,  and  was  clearly  distinguished  from  the  -wo 
accompanying  angels,  ch.  xix.  1.  [The  original  He- 
brew word  is  used  to  denote  both  civil  and  religious 
homage.  The  word  itself,  therefore,  cannot  deter 
mine  whether  Abraham  intended  by  liis  bowing  t* 
express  religious  homage,  though  it' is  probable  thai 
he  did.— A.  G.]  "  They  are  three,"  Delitzsch  says. 
"  because  of  the  threefold  object  of  their  mission, 
which  had  not  only  a  promising,  but  also  a  punitive, 
and  saving  character."  Against  this  interpretation, 
however,  there  is  the  fact  that  Jehovah  not  oijy 
speaks  the  promise,  but  sends  the  judgment  also 
upon  Sodom,  and  that  not  one,  but  both  angels  con- 
ducted the  rescue  of  Lot.  "  If  there  lies,"  says  De- 
litzsch, further,  "  in  the  fact  that  God  appears  in  the 
three  angels,  a  trinitarian  reference,  which  the  old 
painters  were  accustomed  to  express,  by  giving  to 
each  of  the  three  the  glory  which  is  the  characteris- 
tic sign  of  the  divine  nature,  still  the  idea  that  the 
Trinity  is  represented  in  the  three  is  in  every  point 
of  view  untenable."  The  germ  of  the  doctrine  of 
the  Trinity  lies,  mdeed,  not  in  the  three  forms,  but 
truly  in  the  opposition  between  the  heavenly  nature 
of  Jehovah  and  his  form  of  manifestation  upon  tht 
earth  in  the  midst  of  the  two  angels,  i.  e.,  in  this 
well-defiiieil,  clearly-appearing  duality. — If  now  I 
have  found  favor. — Knobel  and  Delitzsch  differ  in 
the  explanation  of  the  sp-CX ,  etc.  (Knobel :  "  If  I 
have  still  found  favor."  i.  c,  may  it  still  be  the  case.) 
We  agree  with  the  supposition  that  Abraham  uses 
the  expression  in  his  prayer,  out  of  the  consciousness 
that  he  had  already  found  favor,  i.  e.,  that  his  ex- 
pression presupposes  a  covenant-relation  between 
himself  and  Jehovah.  The  cordial  invitation  is  in 
this  case  far  more  than  oriental  hospitality,  but  still 
Abraham  uses  the  human  greeting,  as  the  heavenly 
forms  wear  the  appearance  of  human  travellers. — 
And  wash  your  feet — This  is  the  first  concern 
of  the  pilgrim  in  the  East,  when  he  enters  the  house 
after  treading  the  sandy,  dusty  ways,  with  nothing 
but  sandals.  They  were  to  rest  themselves  under 
the  tree,  leaning  upon  the  hand  in  the  oriental  man- 
ner.*— A  morsel  of  bread. — A  modest  description 
of  the  sumptuous  meal  wliich  he  had  prepared  for 
them.  His  humble  and  pressing  invitation,  his 
modest  description  of  the  meal,  his  zeal  in  its  prepa- 
ration, his  standing  by  to  serve  those  who  were  eat- 
ing, are  picturesque  traits  of  the  life  of  faith  as  it 
here  reveals  itself,  in  an  exemplary  hospitality. 
"  According  to  the  custom  still  in  use  among  the 
Bedouin  sheiks  (comp.  Lane,  "  Manners  and  Cus- 
toms," II.  p.  llti),  Abraham  prepared,  as  soon  as 
possible,  from  the  cakes  made  by  his  wife  from  three 
seahs  [About  three  pecks.  A  seah  was  about  the 
third  part  of  an  ephah  ;  the  ephah  was  equal  to  ten 
omers,  and  the  omer  about  five  pints.  Murphy. -- 
A.  G.]  of  fine  meal,  and  baked  under  the  afhea 
(niJT,  unleavened  cakes,  baked  upon    hot,  rcjud 


434 


GENESIS,  OR  THE  FIRST   BOOK   OF   MOSES. 


•tones),  and  a  tender  calf,*  with  butter  and  milk,  or 
curdled  milk  (Knobel  :  Cream),  a  very  rich  :ind 
pleasant-tasting  meal."  Keil. — And  he  stood  by 
them. — [Wordsworth  here  calls  attention  to  »he 
points  of  resemblance  between  this  history  and  that 
of  Zaccheus,  Luke,  xis.  4,  6,  8,  9,  and  then  says 
with  great  beauty  and  force :  "  This  seems  to  be  one 
of  the  countless  instances  where,  in  the  tissue  of  the 
lluly  Scriptures,  the  golden  threads  of  tlie  Old  Tes- 
tament are  interwoven  with  those  of  the  New,  and 
fb  m,  as  it  were,  one  whole,  p.  84. — A.  G.]  "This 
is  the  custom  still  in  the  Eastern  countries.  The 
Arab  sheik,  it  he  has  respected  guests,  does  not 
fit  in  order  to  eat  with  them,  but  stands  in  order  to 
wait  upcm  them."  (Shaw,  "  Travels,"  p.  208  ;  Buck- 
ixGn  iM,  "  Mesopotamia,"  p.  23  ;  and  Sektzen,  "  Trav- 
els," I.  p.  40(1,  etc.)  Knobel. — And  they  did  eat, 
— In  Judges,  xiii.  16.  the  Angel  of  Jehovah  refuses 
to  eat.  Knobel  regards  it  as  a  mark  of  distinction 
to  Abraham,  that  these  heavenly  messengers  should 
eat.  Since  the  two  angels  were  entertained  by  Lot 
in  Sodom,  it  would  appear  that  the  peculiar  reception 
of  the  meal  should  be  ascriljed  in  a  special  sense  to 
them.  This,  however,  does  not  remove  the  difficulty, 
in  the  fact,  that  those  coming  from  heaven  should 
eat  earthly  food.  The  supposition  of  Neumaim,  that 
it  is  all  a  dream  up  to  ver.  16,  is  refuted  by  the 
whole  tenor  of  the  narrative,  but  especially  by  the 
history  of  the  entertainment  of  the  two  angels  by 
Lot.  JosEpncs,  "Antiq.,"  i.  11,  2,  Philo,  the  Tar- 
gums,  and  the  Talmud,  explain  the  eating  as  a  mere 
appearance.  Tertullian,  on  the  contrary  ("  Adv. 
Marc,"  iii.  9),  holds  to  a  temporary  incarnation. 
Delitzsch  and  Keil  [So  also  Jacobus,  after  Kurtz,  re- 
ferring to  John  i.  14;  Phil  ii.  7;  Luke,  xxiv.  44. — 
A.  G.]  agree  with  him,  and  both  refer  to  the  eating 
of  the  risen  Saviour  with  his  disciples.  But  the 
idea  of  a  temporary  incarnation  in  a  peculiar  sen.'<e, 
is  an  extremely  anthropomorphic,  and  not  well- 
grounded,  assumption;  and  the  bodily  nature  of  ihe 
glorified  Christ,  of  whom  Augustin  says :  "  that  he 
ate  is  a  fruit  of  his  power,  not  of  his  necessity," 
guod  manducavii^  potestatis  fuiX  71011  egestatis^  is  not 
to  be  identified  with  the  form  of  the  manifestation 
of  the  angels.  But  Delitzsch  gives  still  another 
explanation.  "  The  human  form  in  which  they  ap- 
peared, was  a  representation  of  their  invisible  nature, 
and  thus  they  ate,  as  we  say  of  the  fire,  it  consumes 
(or  eats)  all  (Jdstin,  Dial,  cum  Tryph.,  ch.  34)." 
There  may  be  here  an  intimation  of  the  mysterious 
fact,  that  the  spiritual  world  is  mighty  in  its  mani- 
festations, and  overcomes  the  material,  according  to 
the  figurative  expression  of  Augustin:  The  thir.st- 
ing  earth  absorbs  the  water  in  one  way,  the  burning 
rays  of  the  sun  in  another  ;  that  from  want,  this  liy 
power.  [  "  Atiier  nhsorhet  terra  nquain  siliens^  aliler 
golin  radius  candenjt :  ilia  iiidigentia^  iste  poientia.^'' 
Thus  liinMOAHTEN:  That  the  angels  could  eat  lies 
in  their  pneumatic  nature,  for  the  spirit  has  power 
over  matter ;  that  they  <lid  eat  here  is  the  very  high- 
est act  of  tliis  divine  sojourn  or  rest  in  the  home  of 
Abiahatn,  (>.  200. — A.  (i.] — Which  was  behind 
him. — The  Angel  of  the  Lord  was  placed  with  his 
back  towarls  the  door  of  the  tent.  But  it  greatly 
ilreiigthens  the  real  objective  character  of  the  niani- 
fujtation,  that  Sarah  also  hears,  and  indeed  heai'S 
doubting,  the   promise  of  the  Angel. — According 


•  [Klesh-mcftt  was  not  ordinary  fere.    See  Pict    bible, 
ud  BciiB,  NitCK,  vol.  1.  ]),  280.— A.  O.) 


to  the  time  of  life.* — "  The  time  of  returning  to 

life,"  is  the  return  of  the  same  time  in  the  next  year, 
Time  returns  to  life  again  apparently  in  the  similar 
appearances  of  nature.  Thus  one  form  of  time  in 
nature  expires  after  anotlier,  and  becomes  living 
again  in  the  next  year. — Wherefore  did  Sarah 
laugh. — Although  Sarah  only  laughed  williin  herself^ 
and  behind  Jehovah  and  the  tent  door,  yet  Jehovah 
observed  it.  Her  later  denial  (although,  indeed,  sha 
had  not  laughed  aloud)  and  her  fear,  prove  that  her 
laugh  proceeded  from  a  bitter  and  doubting  heart 
Keil,  however,  is  too  severe  when  he  says  "  that  her 
laugh  must  be  viewed  as  the  laugh  of  imhelie/,"  and 
Delitzsch,  when  he  describes  it  as  the  scoff  of  doubt. 
It  is  sufficient  that  there  is  a  distinction  between  hei 
laughing  and  that  of  Abraham.  The  Scripture  says 
(Heb.  xi.  11)  that  she  was  a  believer  in  the  promise, 
and  the  fact  of  her  conception  is  the  evidence  of  her 
faith.  [It  thus  becomes  evideut  that  one  oljject  in 
this  manifestation,  the  drawing  out  and  completing 
the  faith  of  Sarah,  has  been  accomplished.  The 
qtiestion,  Is  anything  too  hard  for  the  Lord?  is  the 
same  which  the  angel  Gabriel  used  when  aimouncing 
to  Mary  the  birth  of  Jesus.  Mary  bowed  in  faith, 
while  Sarah  laughs  in  doubt.  But  the  words  here 
used,  with  the  reproof  administered  to  her  laugh, 
seem  to  have  called  out  and  strengthened  her  faith. 
See  WoKDSWouTH,  p.  84;  Baumgarten,  p.  207. — 
A.  G.]  [Delitzsch  closes  his  exposition  of  this  pas- 
sage with  the  suggestive  words:  "This  confidential 
fellowship  of  Jehovah  with  the  patriarch  corresponds 
to  that  of  the  risen  Lord  with  his  disciples.  The 
patriarchal  time  is  more  evangeUc  than  the  time  of 
the  law.  As  the  time  before  the  law,  it  is  the  type 
of  the  time  after  the  law,"  p.  286. — A.  G.] 

2.  The  announceme-nt  of  the  judgment  upon 
Sodom  anA  Gomorrah,  and  Abraham^s  intcrcessori^ 
pnnier  (vers.  16-32). — And  the  men  rose  up 
from  thence.f — The  travellers  depart  from  Ili'liiun 
in  the  direction  of  Sodom,  i.  e.,  over  the  mountain  to 
the  valley  of  the  Jordan.  Abraham  acci)mi).inies 
them.  There  is  a  wonderful  union  of  the  state  of 
visions  and  of  the  actual  outward  Ufe.  We  do  not 
forget  that  this  condition  was  habitual  in  the  life  of 
our  Lord,  and  that  it  is  reflected  in  the  history  of 
Peter  (Acts,  xii-  11,  12)  as  it  is  also  in  that  of  Paul. 
According  to  tradition,  Abraham  accompanied  them 
as  far  as  "  the  place  Caphar-Barucha,  from  whence 
Paula  looked  through  a  deep  ravine  to  the  Dead 
Sea,"  "  the  solitude  and  lands  of  Sodom."  Robin- 
son thinks  this  is  probably  the  present  village  Bni 
Na'im,  about  one  and  a  half  hours  eastei'ly  from 
Hebron  ["Bib.  Researches,"  voh  ii.  p.  18'.). — A.  (i.] 
(Von  Raumer,  "Palestine,"  p.  183).— Shall  I  hide 
from  Abraham. — The  reason  why  God  would  an- 
nounce to  Abraham,  beforehand,  the  judgment  upon 
Sodom,  is  given  in  the  following  woi'ds.  There  is  at 
first  great  regard  to  the  excellence  of  Abraham,  but 
connected  with  this,  however,  a  reference  to  hia 
destination  as  the  father  of  the  people  of  promise; 
he  must  understand   the  judgments  of  God  in  the 


*  [Literally,  livinp  time.  Muhpht  :  "  Socminsly  tht 
limP  of  birth  when  the  chilJ  romes  lo  manifest  hfe,"  tv. 
:U0.— A.  O.] 

t  [.lacdlfus  has  a  Btri.»rfp:  note  here  upon  the  oonnejtion 
of  w'liat  follows  with  what  precedes.  **  'i'liese  are  v^nly  the 
rigtit  and  Ifft  hand  niovemrntB.  Ttiorofords  are  ill  thoil 
pl'opor  antithesis,  as  scttinf?  forth  the  ilivino  character  and 
counsel.  The  ri^ht  and  loft  hand  of  the  JudRe  ure  for  the 
opposite  parties.  I.ife  eternal  is  for  the  one,  and  overla.st- 
itifj  punishnient  for  the  other.  "  Matt.  xxv.  46.  All  bist.cij 
is  full  of  this  antithesis.— A.  G.l 


CHAP.    XVIII.   1— XIX.   38. 


48» 


irorld.  because  he  must  unilerstaiid  the  redemption. 
[All  the  principles  of  the  divine  providence  in  its 
.elationa  to  the  sins  of  men  appear  here ;  Ids  for- 
bearance and  patience,  his  constant  notice,  the 
deciding  test,  and  the  strictness  and  righteousness 
of  the  judgment,  and  hence  Abraham  is  told  here, 
that  these  same  principles  might  operate  upon  the 
minds  of  the  people  of  God  in  all  ages. — A.  G.] 
For  the  judgment  cannot  be  understood  without  the 
redemption,  nor  the  redemption  without  the  judg- 
ment. The  "natural  event"  of  Kuobel  thus  be- 
comes to  Abraham  and  his  children,  a  divinely-com- 
prehended event,  and  caimot  remain  a  dark  mystery ; 
it  presupposes  his  spiritual  and  moral  significance. 
But  on  this  account  especially,  the  event,  as  a  judg- 
ment, is  of  peculiar  importance,  in  order  that,  hke 
every  following  judgment,  it  may  prove  a  monitory 
ex;imple  to  the  house  of  Abraham — the  people  of 
God. — For  I  have  known  him. — Luther,  follow- 
ing the  Vulgate,  /  know  tliat  he,  etc.  Thus  the 
good  behavior  of  Abraham  is  (in  an  Arminian  way) 
made  the  cause  of  the  divine  knowledge.  But  the 
IJnb  is  opposed  to  this.  The  knowledge  of  Jeho- 
vah is  fore-determined,  like  TTpuywuiaKeiii,  Rom.  viii. 
29,  and  thus  one  with  the  eVAeyeffdai,  Ep.  i.  4. 
Keil:  "In  preventing  love  he  sees  (ST'),  as  in 
Amos,  iii.  2 ;  Hosea,  xiii.  5,"  which,  however,  can- 
not be  included  in  the  mere  acknowledgment  of 
Abraham.  [The  word  includes  knowledge  and  love. 
Sec  Pb.  i.  6  i  xxxi.  8  ;  1  Cor.  viii.  3  ;  xiii.  12.  Baum- 
^ARTEN,  p.  208. — A.  G.]  Kurtz  explains  this  pas- 
lage  strangely.  God  has  given  the  possession  of  the 
and  to  Abraham,  therelbre  he  would  be  sure  of  his 
lousent  in  this  arrangement  as  to  a  part  of  the  land. 
iEiL  :  "  The  destruction  of  Sodom  and  the  neigh- 
boring cities  should  serve  as  an  'enduring  monument 
of  the  divine  punitive  righteousness,  in  which  Israel 
Bhoidd  have  constantly  before  its  eyes  the  destruc- 
tion of  the  godless.  Finally,  Jehovah  unveils  to 
Abraham,  in  the  clearest  manner,  the  cause  of  this 
destruction,  that  he  might  not  only  have  a  clear  and 
perfect  conWction  of  the  justice  of  the  divine  pro- 
cedure, but  also  the  clear  view  that  when  tlie  meas- 
ure of  iniquity  was  full,  no  intercession  could  avert 
the  judgment.  It  is  both  for  the  instruction  and 
I  warning  of  his  descendants."  But  still  more  cer- 
tainly, also,  at  first,  to  give  occasion  to  the  prayer 
of  Abraham,  and  thus  show  to  his  children  what 
position  they  must  take  in  regard  to  all  the  threaten- 
ing judgments  of  God  upon  the  world. — The  cry 
of  Sodom. — It  is  right  to  refer  to  ch.  iv.  10  for  the 
explanation  of  these  words,  and  hence  the  cry  which 
is  meant  is  the  cry  of  sins  for  vengeance  or  punish- 
ment. Outbreaking  offences  against  the  moral  na- 
ture, as  murder  and  lusts,  especially  imnatural  lusts, 
abuse  and  pain  nature,  and  so  to  speak,  force  from 
it  a  cry  of  necessity,  which  sounds  throughout  the 
world  and  ascends  to  heaven.*  The  infamy  of 
podom  and  Gomorrah  in  the  world,  is  not  excluded 
from  this  tendency  and  result,  but  forms  only  the 
reflex,  or  one  element  of  the  cry.  The  "'S  gives  the 
etronge.st  emphasis  to  the  utterance.  [Baumgarten 
and  Keil  render  it  mdeal.  The  cry  of  Sodom,  in- 
deed it  is  great — their  sin,  indeed  it  is  very  grievous. 
But  the  usual  force  of  the  ''I ,  for,  because,  gives  a 
good  sense.  It  is  for  or  because  the  cry  is  such, 
that  the  Lord  comes  down  to  test  and  punish. — A.  G.] 

*  fit  is  the  moral  demand  wtiich  sin  makes  for  piuiisb- 
neiit.    BvsB  :  "  Not«s,"  vol.  i.  p.  297.— A.  G.l 


— I  will  go  do^wn  noir. — The  anthropomorphi* 
expression  include.^  also  a  divine  *hought  or  |iuipose. 
•lehovah  could  not  be  uncertain  whether  the  cry  ol 
Sodom  and  Gomoirah  contained  the  truth,  but  it 
was  still  a  question  whether  Sodom,  by  its  conduct 
against  the  last  deciding  visitation  of  G-;d,  woiila 
show  that  its  corruption  placed  it  beyond  any  help 
or  salvation.  The  translation  of  Luther,  ''wlieihei 
it  has  done  according  to  tlie  cry,"  does  not  meet  thf 
demands  of  the  text.  It  must  become  eviden, 
through  its  last  trial,  whether  it  has  reached  the 
limit  of  the  long-suffering  patience  of  God  Thus  it 
is  not  specially  to  convince  himself,  but  to  mtroducs 
the  final  decision.  According  to  Delitzsch  and  Keil, 
the  flis  must  be  taken  as  a  noun,  as  in  Isa.  x.  23, 
not  as  an  adverb,  as  Exod.  xi.  I,  "  i^^3  '^-??  i  ** 
bring  to  an  end,  here  to  denote  the  most  extreme 
corruption,  in  other  passages  used  to  express  th« 
utmost  severity  of  punishment  (Nah.  i.  8  f  ;  Jer 
iv.  27  ;  V.  10)."  KeU. — I  will  know. — A  sublime, 
fearful  expression  of  the  fact,  tliat  Jehovah  will  at 
l.ist  introduce  for  the  godless  a  decisive  test,  which 
according  to  their  situation  is  a  temptation,  the 
judgment  which  in  their  case  hardens,  and  the  judg- 
ment for  tlie  hardening.  It  will  issue  at  the  last,  aa 
they  themselves  have  decided.  Patience  and  anger 
both  have  definite,  sharp  limits. — And  the  men. — 
The  two  angels  who  accompanied  Jehovah  in  the 
form  of  men.  It  is  observable  that  here  it  is  the 
men  simply,  and  then  in  cli.  xix.  1  it  is  the  two  an- 
gels. This  order  presupposes  a  very  clear  conscious- 
ness as  to  the  distinction  between  the  one  chief 
person  and  his  two  companions  ;  a  distinction  which 
Delitzsch  misses,  according  to  his  view  of  the  Angel 
of  the  Lord.  Here,  also  (ver.  22),  the  two  angels 
disappear,  as  they  go  farther,  while  Jehovah  remains 
at  the  place,  in  the  Angel  of  the  Lord ;  in  (ch.  xix. 
1 7 )  on  the  contrary,  the  two  angels  receive  an  in- 
crease through  an  undefined,  but  evident,  new 
appearance  of  Jehovah.  It  is  with  reference  to  the 
later  assault  of  the  Sodomites,  that  the  angels  are 
here  described  as  men.  Their  departure  to  Sodom 
is  in  fulfilment  of  the  word  of  Jehovah :  I  will  know. 
They  depart  to  introduce  the  final  decision.  They 
depart,  but  Abraham  remains  standing  before  Jeho- 
vah, upon  that  height  whence  the  vale  of  Sodom 
could  be  seen  (ch.  xix.  17),  and  addresses  himself 
to  prayer.  The  Jewish  conjecture,  that  Jehovah 
remains  standing  before  Abraham,  is  a  wretched 
way  of  bettering  the  connection,  which  presupposes 
the  distinction  between  the  one  Jehovah  and  the  two 
angels  before  Jehovah. — And  Abraham  drew 
near. — The  UJJ^  designates  especially  the  nearness 
to  Jehovah,  and  more  especi:illy  the  venturesome 
[Rather  the  bold.  Heb.  iv.  16  ;  x.  22.— A.  G.],  me- 
diating nearness  in  the  priestly  and  beUeviiig  dispo- 
sition which  the  prayer  implies  and  contains  (Jer. 
XXX.  21).  That  Abraham  in  his  prayer  thought 
especially  of  Lot,  is  evident,  but  that  he  interceded 
for  Lot  only,  is  an  assumption  which  wrongs  not 
only  the  divine  thought  of  this  prayer  but  the  text 
itself  Abraham  would  not  then  have  ceased  with 
the  number  ten,  and  his  prayer  also  would  havf 
taken  the  form  of  an  ambiguous  circumlocution. 
Keil  is  correct  in  his  remark  against  Kurtz,  Abrs 
ham  appeals  in  his  prayer,  not  to  the  grace  of  tha 
covenant,  but  to  the  righteousness  of  Jeho\ah.  But 
he  is  incorrect  when  he  rejects  the  position  of  Cal- 
vin :  "Common  mercy  towards  tb»  fre  r.a'ions" 
impels  Abraham  to  his  prayer,  and  on  the  contrarj 


436 


GENESIS,  OR  THE   FIRST   BOOK   OF  MOSES. 


■  brings   into   prominence   the   love    springing   from 
faith ;  for  the  one  of  tliese   does   not   exclude  the 
other.     Luther  admirably  explains  his  heartfelt  de- 
sire:  "  He  asks  six  times,  and  with  so  great  ardor 
and  atfection,  so  urgently,  that  in  the  very  great  and 
bre:ithless   interest   with    which    he   pleads  for  the 
miserable  cities,  he  seems  as  if  spealiing  foolislily." 
In  the  transactions  of  Abraham  with  God,  the  press- 
ing  earnestness  on  the   part  of  Abraham,  and   the 
forbearance  on   the    part   of  Jehovah,  stand  out  in 
clear  relief.     Abraham   goes  on  from  step  to  step, 
Jehovali  grants  him  step  by  step,  without  once  going 
before  his  requests.     He  thus  draws  out  from  Abra- 
ham the  measure  and  intensity  of  his  priestly  spirit, 
while  Abraham,  on    his   side,  ever   wins  a   clearer 
insight  as  to  the  judgment  of  God  upon  Sodom,  and 
as  to  the  condition  of  Sodom  itself. — The  first  prayer 
or  petition.     Foolish,  apparently  presuming  in  form, 
sacred  as  to  its  matter !     God,  as  he  has  known  him 
as  the  righteous  one,  must  remain   the  same  in   his 
righteousness,  and   cannot,  in   any  exercise  of  his 
punitive   providence,   separate   his   almighty   power 
from  his  righteousness.     The  prayer  is  a  pious  syllo- 
gism.    Major  proposition :  Jehovah   cannot  sweep 
away  the  righteous  with  the  wicked.     (The  empha.sis 
lies   upon   the  sweeping  away.     The   prayer    itself 
proves  that  the  righteous  suffer  through  the  wicked, 
indeed,  with  him  and  for  him.)     The  minor  premise : 
there  might  be  fifty  righteous  ones  in  Sodom,  i.  e., 
righteous,  guiltless  in   reference  to  this  destructive 
judgment.     Inrwcenl  children  are  indeed  not  intend- 
ed here,  but  guiltless  adults,  who  might  form  some 
proportionate  counterpoise  to  the  rest.     The  ennclu- 
tion :  If  it  should  be  thus,  the  judge  of  the  world 
could  not  destroy  the  cities,  for  righteousness  is  not 
the  non  plus  ultra  of  strength,  but  power  conditions 
and  limits  itself  through  right.     Fifty  righteous,  five 
[twice  five  ?]  in  each  city  (the  singular  is  used  here 
because  Sodom  represents  all  the  five  cities,  or  the 
pentapolis  appears  as  one  city,  whose  character  and 
destiny  is  decided  in  the  conduct  of  Sodom)  of  the 
pentapolis,  would  be  sufficient  salt  to  save  the  city. 
Five  is  the  number  of  freedom,  of  moral  develop- 
ment.— Seconel  petition.     The  lowly,  humble  form  of 
the  second   prayer,  corresponds  with  the  bold  form 
of  the  first,  for  Abraham  has  now  heard  that  Jeho- 
vah   will   spare  it   for  the  sake  of  fifty. — I   have 
taken  upon  me  (ventured)  to  8peak  unto  the 
Lord. — This  is  not  merely  to  pray  unto  the  Lord. 
He  has  ventured  the  undertaking,  to  exert  a  definite 
infiuence  upon  Jehovah,  i.  c,  on  the  supposition  of  a 
moral  and  free  relation,  boldly  he  has  venttired  to 
speak  to  him,  altliough  uncalled. — Which  am  but 
duBt  and  ashes. — I)ELiTzscn  :   "  In  his  origin  dust, 
and  ashes  at  the  end."     Notwithstanding  this  crea- 
ture nature,  he  has  still  ventured  to  place  himself  in 
his  person. ility  over  against  the  personality  of  Jeho- 
vah,    He   has   taken   the  step  of  faith   across  the 
Rubicon,   from   tlie   blind,  creaturely   subjection  to 
Jehovah,  into  the  free  kingdom  of  his  love, — Per- 
adventore  there  shall  lack  five. — He  does  not 
eay:  I'eradventure  there  are  five  and  forty  righteous, 
but  clings  to  the  divine  concession.     If  it  is  as  thou 
bast  said,  then  the  want  of  five  cannot   be  decisive. 
The  forty-five  will  compen.sate  for  the  want  of  five. 
— TJiird  petition.     Since  he  knew  now  that  Jehovah 
would  not  insist  upon  the  five,  he  descends  at  once 
to  the  forty,  and  urges  still   that  the  righteous  ven- 
geance  should    t)e  rcstraiiieif   for   their   sakes    until 
perhaps  tliey  might  l)e  foimd.     Still  from  this  point 
oc  be  ventures  onlv  to  make  the  supposition,  per- 


adventure  there  are  so  many  righteous   there,  with 
out  expressly  joining  to  it  the  inference     wilt  thou 
not  spare,  etc,  ? — Fourth  petition.     But  now,  aftA 
the  number  forty  is  iiUowed,  Abraham  feels  that  he 
can   take  a  bolder  step,  before  which,  however,  h« 
prays  that  Jehovah  would  not  be  angry.     Jehovah 
had  twice  yielded  the  five;  he  now  comes  to  thirtj, 
and  prays  that  he  would  at  once  yield  the  ten.— 
I'"ifth  petition.     The   compliance   of  JehoviJi  with 
his  requests  emboldens  him.     Thus  he  excuses  hll 
boldness  this  time  by  the  mere  consistency  of  his 
words,  as  he  comes  down  to  twenty, — Sixth  petitiim. 
He  would  venture  only  one  more  request,  and  that 
not   without  the  deprecatory  prayer:  Oh,  let  not 
the  Lord  be  angry. — He  ceases  with  the  ten,  since 
less  than  two  men  to  each   city  could  not  avail  tc 
turn  away  the  destructive  judgment.     But  great  as 
the   interceding  Abraham   appears  in  bis  bold,  pet 
sistent  progress  in  his  petitions,  he  appears  equally 
great  in  ceasing  when  he  did,  although  the  human 
motive  to  bring  into  the  account  Lot,  his  wife,  his 
two  daughters,  and  his  sons-in-law,  and  thus  to  go 
on    to  the  number   five,   was   obvious   and   strong. 
And  thus  there  is  still  a  distinction  between  the  men 
begging,  which  knows  no  limit,  and  the  prayer  whicL 
is   conscious  that  it  is   limited   through   the   moral 
nature   or  spirit,  and,  indeed,  by  the   Holy   Spirit. 
When    Delitzsch   says  "  that   apparent   commercial 
kind  of  entreaty  is  the  essence  of  true  prayer — is 
the  sacred  dfoi'Seia  of  which  our  Lord  speaks,  Luke 
xi.  8,  the  importunity  (shamelessness)  of  faith,  etc.,' 
we  would   underscore  and   emphasize  the  apfparent, 
and  appeal  rather  to  the  repeated  asking  than  to  the 
bargaining  nature,  and  recollect  that  the  importu- 
nity, Luke  xi.  8,  has  its  full   authorization  only  in 
the  figure,  but  cannoJ  be  identified  without  explana- 
tion, with  what  is  analogous  to  it,  the  full  joyfulncss 
of  prayer. — And  the  Lord   went  his  way :  not 
to  avoid  (as  Delitzsch  conjectures)  further  entreaties 
on  the  part  of  Abraham,  tor  Jehovah's  remaining 
where   he   was,  and   the  joyfulness   of   Abraham's 
prayer,  stand  in  a  harmonious  relation.     ''  The  judg-- 
ment,  which  now  follows,  upon  the  five  cities,  shows 
that  not  ten  cp^^S ,  i,  e.,  not  sinless,  holy  persons, 
but  upriglit,  who,  thrr-ugh  the  fear  of  God  and  the 
power  of  conscience,  .  id  kept  iliemselves  free  from 
the  prevailing  sins  and  crimes  of  those  cities,  could 
be    found    in    Sodonj."     Keil.      Delitzsch  :   "  His 
prayer,  however,  has  not  fallen  to  the  ground,"     He 
refers  to  the  rescuing  of  Lot  and  his  family. 

3,  The  entrance  and  sojourn  of  the  two  nngels  in 
Sodom,  and  the  completed  manifestation  of  its  cor- 
ruption in  opposition  to  the  better  conduct  of  Lot  (ch. 
xix.  1-11). — And  there  came  two  angels, — 
Stier:  C'DSbo  without  the  article;  the  peculiar 
personal  angels  who  here  first  appear  definitely  in 
the  history  of  the  kingdom  of  God,  although  the 
idea  of  the  angel,  in  its  wider  sense,  had  been  in 
existence  since  ch.  iii.  They  arrive  at  Sodom  at 
evening,  having  left  Hebron  after  midday  The  idea 
of  an  actual  human  journey  from  place  to  place  is 
thus  complete  ;  but  the  inmost  central  points  of  the 
narrative  are  the  two  great  manifestations,  of  which 
the  first  was  given  to  Abr;iham  about  midday,  and 
now  Lot  shares  the  second  at  evening.  But  here 
the  objective  character  of  the  manifestation  is  far 
more  prominent  than  the  possession  and  extent  of 
the  power  to  perceive  the  vision,  for  Lot  did  not 
recognize  them  at  first  a^  angels,  and  they  appear  to 
have  been  seen  by  the  Sodomites,  unless  we  ptefei 


CHAP.   XTin.    1— XIX.   88. 


r.i't 


Ihe  supposition  that  they  had  learned  from  Lot's 
household  of  the  two  shining  vouthful  forms  who 
had  turned  in  there  for  the  night.  [The  term  which 
Lot  uses  in  his  address,  '3TS  ,  shows  that  lie  regard- 
ed them  as  men. — A.  G.] — And  Lot  sat  in  the 
gate  of  Sodom. — Knobel  well  says:  "Jeliovah,  as 
the  most  holy,  will  not  enter  the  unholy  city,"  while 
Dehtzsch  asserts  "  that  Jehovah  came  in  them  to 
Sodom."  That  Lot  sat  in  the  gate  of  Sodoin,  is 
mentioned  rather  to  his  reproach  than  to  praise  his 
hospitality.  [It  is  a  reproach  to  him  that  he  is  in 
Sodom  at  all,  but  his  sitting  in  the  gate  is  not  men- 
tioned here  as  his  reproach. — A.  G.]  He  sits  at  the 
gate  in  order  to  invite  approaching  travellers  to  a 
lodging  for  thenighl,  and  is  thus  hospitable  Uke  his 
uncle.  Knobel  remarks,  ch.  xix.  1  :  ''  This  polite 
hospitality  is  still  practised  among  the  Arabians  ; 
they  count  it  an  honor  to  entertain  the  approaching 
stranger,  and  often  contend  with  each  other  who 
shall  have  the  honor.  Taversieh,  'Travels,' i.  p. 
126;  BtTRCKHAROT,  'Bedoums,'  p.  2S0,  and  'Trav- 
els in  Syria,'  p.  641  ff.  ;  Buckingham,  'Syria,'  i.  p. 
285  ;  Seetzen,  '  Travels,'  i.  p.  400."  "  The  gate  in 
the  East  is  usually  an  arched  entrance,  with  deep 
recesses  upon  both  sides,  wliich  furnish  an  undis- 
turbed seat  for  the  observer ;  here  below  and  at  Ike 
gate  they  gather,  to  transact  business,  as  there  are 
usually  also  stands  for  merchandise  in  these  re- 
cesses, and  to  address  narrower  or  wider  circles  upon 
the  affairs  of  the  ciiy  (ch.  xxxiv.  '20  ;  Dent.  xxi.  19)." 
Pelitzsch. — Behold  aovr,  my  lords  ('^JiS). — He 
does  not  recognize  them  immediately  as  angels, 
which  is  the  less  remarkable  since  the  doctrine  of 
angels  must  first  make  its  way  into  the  world 
through  such  experiences,  and  which  is  not  excluded 
by  the  disposition  or  fitness  to  perceive  visions 
(Oomp.  Heb.  xiii.  2). — Nay,  but  we  will  abide  in 
the  street  [i.  e.,  the  open,  wide  place  in  the  gate. — 
A.  G.]  (comp.  Luke  xxiv.  29). — It  appears  to  have 
been  the  object  of  the  angels  to  ascertain  the  state 
of  the  city  from  the  street ;  but  Lot's  hospitable 
conduct  seems,  on  the  other  hand,  to  them  a  favor- 
able sign  for  the  city,  which  they  will  follow. — But 
before  they  lay  down. — The  wickedness  of  the 
city  immediately  develops  itself  in  all  its  greatness. 
<  That  the  old  and  young  should  come ;  that  tliey 
should  come  from  every  quarter  of  the  city  [literal- 
ly the  end;  see  Jer.  h.  .31.  Kkil:  "As  we  sav,  to 
the  very  last  man." — A.  G.]  ;  that  they  assault  the 
house,  notwithstanding  the  sacred  rights  of  guests ; 
that  they  so  shamelessly  avow  their  pederastic  pur- 
pose ;  that  they  will  not  eveu  be  appeased  by  Lot, 
to  whom  they  once  owed  their  salvation  (ch.  xiv.), 
and  (as  one  may  say,  preferred  their  demonic, 
raging,  uimatural  lusts,  to  natural  offences)  that  they 
did  not  cease  to  grope  for  the  door,  after  they  were 
stricken  with  blindness  ;  this  is  the  complete  por- 
traiture of  a  people  ripe  for  the  fiery  judgment. — 

That   we  may  know  them A  well-known  eu 

phemism,  hut,  therefore,  here  an  expression  of  shame- 
less effrontery.  It  is  the  mark  of  their  depravity 
that  they  seek  pleasure  in  the  violation  of  nature, 
and  have  their  vile  passions  excited  by  the  look  or 
thcught  of  heavenly  beauty  (see  Gi>thk's  "Faust." 
ii  division,  at  the  close).  "The  lustful  abomina- 
tion, according  to  Rom.  i.  27  the  curse  of  heathen- 
Bm,  according  to  Judg.  vii.  a  copy  of  demonic  er- 
ror, accordmg  to  the  Mosaic  law  (Lev.  xviii.  22  ;  xx. 
13)  an  abomination  punishable  with  death,  here 
had  no  mask,  not  even  the  aesthetic  glory  with  which 


it  was  surrounded  in  Greece."  Delitzseh.  The  vici' 
of  pederasty  was  reckoned  among  the  abominalioni 
of  Canaan,  and  even  the  Israelites  were  sometime* 
stained  with  it  (Judg.  xix.  22). — Behold  now,  1 
have  two  daughters. — •'  The  Arab  holds  iii? 
guest  who  lodges  with  him  as  sacred  and  inviolable, 
and  if  necessary  defends  him  with  his  life  (see  Rus 
SEL,  '  Natural  History  of  Aleppo,'  i.  p.  .S34,  etc.).' 
Knobel.  "  He  commits  sin,  seeking  to  preveu'  ai:: 
through  sin."  Delitzseh.  Keil  remarks,  "  his  duty 
as  a  father  should  have  been  held  more  sacred.' 
But  it  may  be  questioned  whether  there  is  not  to  be 
brought  into  account  in  Lot  ai]  element  of  cunning 
— a  kind  of  irony — since  he  could  reckon  with  cer- 
tainty upon  the  taste  for  unnatural  lust  in  tha 
Sodomites  (he  so  speaks  because  he  knew  his  peo- 
ple) ;  or  whether,  rather,  the  important  thing  is  not 
found  in  the  supposition  that  he  acted  in  the  confu 
sion  of  the  greatest  amazement  and  anxiety. 
[Which  woidd  naturally  be  increased  if  he  had  dis- 
covered by  this  time  that  they  were  heavenly  visitors. 
— A.  G.]  We  must  take  into  account,  in  this  whole 
history,  that  a  premonitory  feeling  of  the  destruction 
of  Sodom  rested  upon  their  minds,  which  had  re- 
leased in  Lot  the  spiritually  awakened  disposition  or 
preparedness  for  desperate  acts  of  virtue,  as  it  had 
in  the  Sodomites  the  demonic  rage  in  wickedness ; 
as  the  same  influence  luos  elsewhere  appeared  during 
earthquakes  and  similar  events.  In  any  case  Lot 
could  not  have  miscalculated  in  the  thought  of  a 
stratagem  in  which  he  relied  not  only  upon  the  op- 
position of  his  sons-in-law,  but  much  more  upon  the 
unnatural  lusts  of  the  Sodomites.* — He  'will  needs 
be  a  Judge  (Judge  and  Judge). — See  the  orig. 
inal  text.  "  We  may  thus  see  that  there  is  a  sting 
in  the  words  of  Lot,  because  he  would  now  reprove 
their  utjnatural  passions,  as  he  had  indeed  done  before 
(see  2  Pet.  ii.  7).f — We  will  deal  worse  with 
thee  than  ixrith  them. — "  They  wouM  smite  and 
kill  him,  but  abuse  his  guests."  Knobel.  In  the 
words,  they  pressed  sore  upo7i  the  man,  the  narrator 
intimates  more  than  lies  npon  the  face  of  the  words. 
They  at  the  same  time  attempt  to  break  thionirh  the 
door.  The  angels  inteifered,  and  the  Sodomites 
were  stricken  with  blindness.  It  is  not  natural 
blindness  which  is  meant,  but  the  blinding  in  which 
the  spiritual  power  of  the  angels  works  together 
with  the  demonic  fury  of  the  Sodomites,  [cnijp  , 
a  blindness  produced  by  dazzling  light,  probably 
combining  total  privation  of  sight  and  a  confusion 
or  wandering  of  mind. — A.  G.]  It  marks  the  excess 
of  their  wickedness,  the  continuance  of  their  abom- 
ination until  the  very  midst  of  the  judgment,  that 
they  do  not,  even  in  this  condition,  cease  from  seek- 
ing the  door. 

4.  LoCr  comparative  unfitness  for  salvation,  hii 
salvation  with  difficulty,  a?id  t]ie  entrance  of  the 
judgment  (vers.  12-29). — And  the  men  said  unto 
Lot. — They  reveal  themselves  now  ;is  he.ivenly 
messengers  ;  and  no  loss  distinctly  their  calling  to 
destroy  the  ci  ty  and  their  mission  to  save  liiiu  and 
his  household  (any  one  related  by  marriage — son-in- 

*  [Only  to  these  men  do  nothini;.    The  form  ot  the  r'O- 
nouii  TLseci,  tsxn  ,  is  archaic,  and  is  used  :ilso  in  ver.  25 
ch.  xxvi.  3,  4  ;  Lev.  xviii.  27  ;  Dcut.  iv.  42  ;  vii.  22  ;  xis.  11. 
Keil,  p.  163.    Therefore  came  they  under  my  rocf;  viz.,  iol 
the  purpose  of  security. — A.  G.J 

t  [Baumgai-tenurgesthal  nxin  05  should  be  rendereJ 
"  come  hither,"  mstead  of  "  stand  back,"  on  the  ground  thAt 
this  is  the  usual  meaning  of  the  verb,  and  that  it  gives  aa 
equally  good  sense,  p.  211 — A.  G.l 


Vii< 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


law).  We  regnrd  the  usual  construction,  hast  thou 
here  any  besides  7  son-in-law  and  thy  sons, 
and  thy  daughters,  and  whatsoever  thou  hast, 

ftc,  as  incorrect.  1.  Because  then  son-in-law  would 
precede  the  sous  and  daughters,  and  is  used  in  the 
singular,  i.  Because  In  the  words  "  whatsoever 
tl.ou  hast,"  sons-in-law,  as  well  as  sons  and  daugh- 
ters arc  included.  [The  probable  reference  is  to 
those  in  the  citv  and  not  in  the  house — any  one  re- 
lated :o  him.— A.  G.]— And  the  Lord  hath  sent 
us. — The  Angel  of  the  Lord  never  speaks  in  this 
way. — And  Lot  went  out  and  spake,  etc. — There 
are  two  explanations:  1.  T^ose  taking  his  daugh- 
ters, i,  e..  who  had  taken  his  daugluers  to  wife.  Thus 
the  Septuagint,  the  Targums,  Jonathan,  Jewish  in- 
terpreters, Schumann,  Knobel,  Delitzsch.  Accord- 
ing to  this  explanation,  Lot  had,  liesides  his  married 
daughters  in  tlie  city,  two  unmarried  daughters.  2. 
DTip^ ,  those  about  to  accept  or  take,  bridegrooms. 
Thus  Josephus,  the  Vulgate,  Clericus,  Ewald,  Keil, 
and  others.  Knobel  quotes  (nsjsasn)  ver.  15  in 
favor  of  the  first  explanation;  but  Keil  remarks 
that  this  does  not  designate  an  opposition  between 
the  unmarried  and  married  daughters,  but  between 
these  and  the  sons-in-law  who  remained  behind. 
We  may  add,  moreover,  that  there  is  no  intimation 
that  Lot  had  warned  married  daughters  to  rise  up. 
— The  angels  hastened  Lot.*— Since  they  were 
sent  to  execute  the  destruction,  there  does  not  seem 
any  occasion  for  the  haste,  as  if  it  proceeded  from 
some  fate — from  an  agency  beyond  themselves. 
But  there  is  a  threefold  reason  for  their  haste:  1. 
The  zeal  of  the  righteousness  of  God,  since  the 
measure  of  the  iniquity  of  Sodom  was  full;  '2.  their 
own  holy  affection  ;  3.  the  conuection  of  their  mis- 
sion with  the  preparation  of  the  judgment  in  the 
natur^d  relations  of  Sodom. — And  while  he  lin- 
gered.— It  is  clear  in  every  way  that  Lot,  from  his 
spiritless,  half-hearted  nature,  which  made  it  difficult 
to  part  from  his  location  and  possessions,  wa-s  res- 
cued with  the  greatest  difficulty.  [The  Lord  being 
merciful  to  him,  literally,  by  the  mercy  of  Jehovah 
upon  him,  i.  e.,  which  was  exercised  towards  him. — 
A.  G.] — And  set  him  dotim. — This  completes  the 
work  of  the  two  angels  in  saving  Lot,  ami  their  work 
of  destruction  now  begins. — That  he  said  (see  the 
remarks  upon  the  Angel  of  the  Lord,  ch.  xii.) — It 
is  "  Jehovah  speaking  through  the  angel,"  says  De- 
litzsch. But  why  then  does  this  form  occur  first 
here?  Before,  the  angels  had  said,  Jehovah  has 
sent  us.  Because  tlie  ;ip[)roach  of  Jehovah  is  not 
expressly  mi'ntioned,  Keil  also  admits  here  "  that 
the  angel  speaking,  speaks,  as  tlie  messenger  of  Je- 
hovah, in  the  name  of  God."  Upon  the  giound  of 
the  miraculous  help  given  to  him,  Jehovah  calls  him 
now  to  personal  activity  in  his  own  salvation.  But 
Lot,  on  the  contrary,  clings  to  the  receding  forms  of 
the  two  iingels,  and  it  cannot  surprise  us,  thiit  in  his 
agitation  lie  should  confound  their  ajij>earance  and 
the  voice  of  .Ichovah  — For  thy  life. — Lite  and 
•oul  are  here  one,  not  merely  according  to  the  verbal 
expression,  but  in  the  very  idi'a  of  the  situation  ;  it 
includes  the  thought :  "  Save  thy  sold." — Look  not 
behind  thee. — The  cause  is  given  in  Loi's  wile. 
it  is  tlie  rfHijioun  expi-es-sion  for  the  desire  to  return, 
thtj  hesitation,  tlie  lingering,  as  if  one  could  easily 
basten  from  the  divine  judgment  (see  Luke  ix.  G?). 
Knobel  draws  analogies  from  the  sphere  of  lieathen 

*  [At  Itif.  morning,     Tlio  dnwn,  since  the  iun  rOHO  08  Lot 
TUtfVd  Zour.    Jacqbcb:  "  Notea,"  vol.  ii.  p.  23.— A.  U.l 


reli^ons.  "  In  order  not  to  see  the  divine  provi- 
dence, or  working,  which  is  not  permitted  tlie  ey« 
of  mortals.  For  similar  reasons  the  ancients  in 
completing  certain  religious  usages  did  not  look 
around  them  (p.  173)."  Certainly  the  Lord  might 
take  into  account  the  holy  horror  in  Lot  at  the 
spectacle  of  the  fiery  judgment.  Still  the  first  word 
is  e.s].lained  by  the  second  :  Neither  stay  thru  is 
all  the  plain;  and  the  second  by  the  third-  Es- 
cape to  the  mountain. — It  is  the  mountains  of 
Moali,  on  the  other  side  of  the  Dead  Sea,  which  are 
intended. — And  Lot  sziid  unto  them:  Oh,  not 
so,  my  Lord. — He  could  not  distinguish  the  mi- 
raculous vision  of  tlie  appearance  of  tlie  angels  and 
the  miraculous  report  of  the  voice  of  Jehovah 
which  now  came  to  him.  He  pleads  in  excuse  for 
his  want  of  energy  that  fear  presses  heavily  upon 
him  ;  and  fear  weighs  upon  him  iiecause,  while  he 
was  free  from  the  abominations  of  Sodom,  he  was 
not  free  from  its  worldly  mind.  [The  evil,  i.  e  ,  the 
destruction  which  was  to  come  upon  Sodom.  He 
feared  that  he  could  not  reach  the  moimt;iin. — A.  G.] 
Lot  also  now  becomes,  in  his  own  interest,  an  inter- 
cessor for  others.  He  points  to  the  Uttle  Bela,  the 
smallest  of  the  cities  of  the  pentapolis,  and  thiid^s 
it  is  a  small  matter  for  the  Lord  to  grant  him  this  as 
a  place  of  refuge,  because  it  is  so  .small,  and  there- 
fore exempt  it  from  destruction.  The  name  Zoar 
was  derived  from  these  events.  *'  Zoar  is  not  to  be 
sought  in  the  Ghor  el  Mezraah,  i.  e.,  upon  the  penin- 
sula which  here  stretches  into  the  Dead  Sea  (see  Is. 
XV.  5),  but  rather  in  the  Ghor  el  Szaphia,  at  the 
south-i-astern  end  of  the  Sea,  in  the  outlet  of  the 
Wady  el  Ahhsa.  This  locality  is  well  watered  and 
covered  with  shrubs  and  trees  at  the  present  time, 
but  is  unhealthy.  It  is  inhabited  and  well  cultivated 
liy  the  Bedouins,  who  have  here  a  permanent  settle- 
ment ;  and  in  the  winter  it  is  the  gathering  place  for 
more  than  ten  tribes.  Thus  Sei-tzen,  Burekhardt, 
Robinson."  Knobel.  For  further  references  to 
Zoar,  see  in  Knoiiel,  p.  IM  ;  Keil,  p.  Iij5;  and  the 
Bible-Dictionaries.  [Robinson,  "  Researches,"  ii.  p. 
480,  648,  C61. — A.  G.] — The  svm  was  risen  upon 
the  earth. — According  to  Keil,  Lot  was  now  just  on 
the  way,  but  the  text  says  expressly,  that  he  had 
entered  Zoar.  For  the  distances  in  the  vale  of  Sid- 
dim  see  Knobel,  p.  175.— Then  the  Loid  rained 
[Heb.  caused  it  to  rain. — A.  G.]  fire  from  the  Lord. 
— The  antithesis  which  lies  in  this  I'xprcssion,  be- 
tween the  manifestation  of  Jehovah  upon  the  earth, 
and  the  being  and  providence  of  Jehovah  in  lieaven, 
is  opposed  by  Keil.  The  nin^  n«i?  is  according 
to  Calvin  an  emphatic  repetition.  This  docs  not  agree 
with  Keil's  explanation  of  the  Angel  of  the  Lord. 
Dehtzseh  remarks  here :  There  is  certainly  in  all 
such  passages  a  distinction  between  the  historically 
revealed,  and  the  concealed,  or  iinrevealed  God 
(coniji.  Hos.  i.  7),  and  thus  a  support  to  th«  position 
of  the  Council  of  Sirniium :  "the  Son  ol  God  raioa 
it  down  from  (iod  ihe  Father."  The  decisive  execu- 
tion of  the  judgment  proceeds  from  the  manifesta- 
tion of  Jehovah  upon  the  earth,  in  ompany  with 
the  two  angels;  but  the  source  of  the  decree  ol 
judgment  lies  in  Jehovah  in  heaven.  The  moral 
stages  of  the  develoiiment  of  the  kingdom  of  God 
upon  the  earth,  correspond  with  the  providence  of 
the  Almighty  in  the  heavens,  and  from  the  heavens 
reaehing  down  into  the  de|itlis  of  cosmical  nature. — 
Brimstone  and  fire. — Keil,  in  the  interest  of  the 
literal  interpretatiun,  misses  here  tlie  religious  and 
syinbolieal    expression.     "  The   rain    of    brimston* 


CHAP.   XVIII.   1.— XIX.    3J>. 


4a? 


And  fire  was  no  mere  thunder-storm,  which  kiniiled 
nto  afire  the  ground  already  saturated  with  naphtha. 
[Whatever  may  be  the  explanation  of  this  catastro- 
phe, whether  we  suppose,  as  seems  most  proliuble, 
that  God  used  natural  agencies,  or  make  more  prom- 
inent and  exclusive  the  storm  from  heaven,  it  is  clear 
on  either  supposition  tliat  the  event  was  miraculous, 
the  result  of  the  direct  interposition  of  God.  Upon 
the  Dead  Sea,  the  '  Notes  '  of  Bush  and  Jacobus  ; 
the  '  Dictionaries  '  of  Smith  and  Kitto ;  Robinson  : 
'  Researches  ' ;  Stanley  on  '  Palestine ' ;  and  the 
numerous  books  of  travels  may  be  consulted. — A.  G.] 
For  it  caimot  be  proved  from  such  passages  as  Pa. 
xi.  6  and  Ezek.  xxxviii.  22  that  lightning  is  ever 
called  in  the  Scriptures  brimstone  and  tire,  since 
these  passages  evidently  refer  to  the  event  narrated 
here.  The  words  must  be  understood  in  an  entirely 
peculiar  sense,  that  brimstone  with  fire,  i.  e.,  the 
burning  brimstone,  fell  from  heaven,  etc."  But 
the  words  thus  literally  understood  are  not  brim- 
stone with  fire,  i.  e.,  burning  brimstone,  but  brim- 
stone and  fire.  Brimstone  cannot  mix  with  fire,  in 
the  air,  without  becoming  fire.  We  might,  indeed, 
think  of  burning  meteors,  which  stood  in  reciprocal 
relations  and  efficiency  with  the  burning  gfound. 
Knobel  adopts  the  explanation  of  Josephcs:  "An- 
tiq.''  i.  11,  4;  "Bell  Jud."  iv.  S,  4;  and  Tacit.: 
"  History,"  v.  7.  Fire  ;\nd  brimstone  appear  also 
elsewhere  as  the  instruments  of  divine  punishment 
(Ps.  xi.  6 ;  Ezek.  xxxviii.  22).  The  author  does  not 
point  out  more  fuUy  what  was  the  concern  of  the 
two  angels  in  the  destruction.  But  iu  analogous 
cases,  when  God  was  about  to  send  evil  diseases  or 
pestilences,  he  used  the  angels  as  his  instruments  (2 
Sam.  xxiv.  16;  Is.  xxxvii.  36).  Delitzsch  :  "Not 
only  Sodom  and  Gomorrah,  but,  with  the  exception 
of  Zoar,  the  other  cities  of  the  pentapolis  (ch.  xiv. 
2),  as  is  stated  Dent.  xxix.  23  (comp.  Hos.  xi.  8),  or 
jjb  it  is  here,  the  whole  circle,  all  the  plain,  was  sub- 
merged iu  fire  and  brimstone ;  a  catastrophe  which 
also  Strabo,  Tacitus,  and  Solinus  Polyhistor,  fully 
attest,  and  which  is  constantly  referred  to  in  the 
later  literature,  e.  g.,  Ps.  xi.  6  (see  Hupfield  upon 
this  passage),  even  down  to  the  Revelation." — But 
his  vrife  looked  back  from  behind  him.* — 
Some  conclude  from  tliis  expression,  that  she  went 
•  behind  Lot,  and  thus  looked  back.  But  the  looking 
back  is  plainly  not  more  to  be  understood  iu  a  strict 
literal  sense  than  the  account  that  she  became  a 
pillar  of  salt.  Female  curiosity,  and  the  longing  for 
her  home  at  Sodom,  led  her  to  remain  behind  Lot, 
and  delay,  so  that  she  was  overtaken  in  the  destruc- 
tion (see  Luke  xvii.  31,  32).  Keil  even  departs 
from  the  literal  interpretation  in  the  term,  pillar  of 
salt,  when  he  explains :  she  was  encrusted  with  salt ; 
resembled  a  pillar  of  salt,  just  as  now  objects  in  the 
neighborhood  of  the  Dead  Sea,  are  soon  encrusted 
from  its  salty  evaporations.  This  salt-pillar  is  men- 
noned  as  still  existing  in  the  "Book  of  Wisdom,"  xi: 
7,  and  in  Clemens  of  Rome  to  the  "Cor."  U  ;  Jo- 
BEPHDS:  "Antiq."  i.  11,  4,  as  that  which  they  had 
ceen.  The  biblical  tradition  has  here  passed  into  a 
mere  legend,  which  points  out  a  pillar-like  salt-cone, 
»bout  forty  feet  high,  at  the  lower  end  of  the  Dead 


•  [The  word  here  used  for  look  implies  a  deliberate  con- 
wmplation,  steady  regard,  consideration,  and  desire  ;  see 
Is,  Ixiii  3.  The  Sept.  has  i-tri^Ki^tv,  looked  wisttijll}-. 
WoBDSwoRTH,  p.  89.  .S'/iC  became,  ht.,  she  was  a  pillar  of 
talt.  "The  dJushii.g  spray  of  the  salt,  sulphureous  rain, 
•eemii  to  have  sutfoc;Lted  her,  and  then  encrusted  t'^r  whole 
•ody."  Murphy     -A.  G.] 


Sea,  as  this  pillar  of  salt  (see  Knobel,  p.  176 
Sektzen  :  "Travels,"  ii.  p.  240;  Lynch;  "  Report,' 
p.  183  If.).  This  salt-cone  is  connected  with  th^ 
salt-mountain  of  Usdura  (Sodom).  Robinson  :  "  R& 
searches,"  ii.  p.  481-485.  [Also  Grove's  article  on 
the  "Salt  Sea,"  iu  Smith's  Dictionary. — A.  G.] — 
And  Abraham  gat  up  early  in  the  morning. 
[That  is,  the  morning  of  the  destruction. — A.  G.] — 
The  catastrophe  of  the  judgment  was  soon  com- 
pleted. The  destruction,  viewed  from  its  universal 
aspect  and  relations,  is  ascribed  to  Elohim.  But  it 
is  God,  as  Elohim  also,  who  saves  Lot,  for  Abra- 
ham's sake  (see  the  remarks  upon  liis  intercession). 
— Out  of  the  midst  of  the  destruction. — A  vivid 
description  of  the  salvation  of  Lot  from  the  ex 
tremest  peril,  in  a  place  which  itself  lay  in  the  skirta 
of  the  overthrow, — a  statement  which  Knobel,  with- 
out the  least  ground,  attempts  to  prove  differs  from 
the  earlier  account. 

The  destination  of  this  judgment,  whose  precon- 
ditions lay  in  the  terrestrial  volcanic  character  of  the 
vale  of  Siddim  (see  ch.  xiv.  10),  for  an  eternal  warn- 
ing to  the  descendants  of  Abraham,  i.  e.,  all  the  mem- 
bers of  the  kingdom  of  God.  appears  clearly  in  the 
constant  quotation  in  the  Holy  Scriptures.  Sodom 
is  alone  named,  as  the  most  important  city  (Is.  ill.  9  ; 
Lam.  iv.  6 ;  Ezek.  xvi.  48  ;  Matt.  xi.  23),  Sodom  and 
Gomorrah  as  the  two  greatest  (Is.  i.  S),  13,  19,  and 
in  other  passages),  Admah  and  Zeboim  (Hos.  xi.  8), 
and  in  the  "  Book  of  Wisdom  "  the  five  cities  are 
named  in  a  vague  and  general  way. 

The  catastrophe,  conditioned  through  the  nature 
of  the  ground,  corresponds  with  the  divine  decree 
of  judgment.  The  fundamental  idea  is  the  burniug 
of  the  earth,  through  the  tiie  from  licaven  ;  but  that 
an  earthquake,  which  are  frequent  in  Palestine,  may 
have  been  in  action,  and  that  volcanic  eruptiona 
might  have  wrought  together  with  this,  is  intimated 
in  the  expression  :  All  (lie  plain  was  ove.rlhrovm. 
The  Dead  Sea  was  formed  through  the  flowing  in 
of  the  Jordan,  in  connection  with  the  sinking  of  the 
ground. 

But  there  are  two  views  concerning  the  Dead 
Sea.  According  to  one  (Leake,  Hoft,  and  others), 
the  Jordan  before  this  flowed  through  the  vale  of 
Siddim  to  the  Ailanitic  gulf  of  the  Red  .Sea.  In  the 
other  view  (Robinson  and  others),  there  was  an  in- 
land sea,  before  the  catastrophe  of  Sodom,  which 
forms  part  of  the  Dead  Sea.  For  tlie  reasons  in 
favor  of  the  latter  view,  see  Knobel,  p.  177.  A 
principal  reason  is  found  in  the  f  ict  that  the  northern 
part  of  the  Dead  Sea  has  a  depth  throughout  of 
nearly  1300  feet,  while  the  southern  is  only  13  feet 
deep,  is  rich  in  asphaltum,  has  hot  places,  and  is  hot 
at  the  bottom.  Bunsen:  "  That  nortlurn  basin,  ac- 
cording to  Ritter's  statement  (xv.  707,  778),  is  due 
to  the  falling  in  of  the  ground  ;  the  local  elevation 
of  the  southern  part,  to  the  peculiar  character  of  the 
ground."  Upon  the  Dead  Sea,  see  Knobel,  p.  177; 
Keil,  p.  165  ;  Delitzsch,  p.  398  ;  and  the  Diction- 
aries, especially  the  article  "Salt  Sea,"  in  the  "Bible 
Dictionary  for  Christian  People."  ["The  earlier  view 
is  now  abandoned,  and  it  has  no  decisive  ground  ir 
the  sacred  history."  Delitzsch,  p.  289.  See  alsa 
Grove,  in  S.  D.  p.  1339.— A.  G.] 

0.  LoV^  departure,  and  his  deseendaii/n  (vers.  80- 
38). — And  Lot  went  out  of  Zoar. — ["Lot's  res- 
cue is  ascribed  to  Elohim,  as  the  judge  of  the  whole 
earth,  not  to  the  covenant  Go  J,  .Tehovah,  because 
Lot  in  his  separation  from  Abraham  was  removed 
from    I  he   special   leading    md  providence  of  Jeho^ 


140 


GENESIS,  OR    THE   FIKST    BOOK    OF   MOSES. 


mil."  Keil,  p.  166. — A.  G.]  After  he  had  recov- 
i->recl  fioQi  the  pariilyzing  terrors  which  fettered  him 
in  Zo;ir,  a  calculating  fear  took  possession  of  him 
and  drove  him  from  Zoar  further  into  the  mountains 
of  Moab,  in  the  east.  It  was  an  unbelieving  fear, 
fo"-  the  Lord  had  granted  Zoar  to  hini  as  an  asylum ; 
he  could  not  trust  that  divine  promise  further.  The 
leeult  is,  that,  poor  and  lonely,  he  must  dwvU  with 
his  two  daughters  in  a  cave  in  those  cavernous  chalk 
mountains.  Lot  is  thus  now  a  poor  troglodyte. 
"There  are  in  that  region  now  those  who  dwell  in 
caves  and  grottoes  (Buckingham  and  Lynch)."  Kno- 
BEL,  p.  178.  — And  the  first-born  said  to  the 
younger. — [Our  father  is  old.  This  confirms  the 
assertion  of  St.  Stephen,  in  which  it  is  implied  that 
Abraham  was  not  the  oldest  son  of  Terah  ;  fbi'  Lot 
was  now  old,  and  he  was  the  son  of  Haran,  and 
Har.in  was  Abraham's  brother.  Thus  one  part  of 
Scripture  confirms  another,  when  perhaps  we  least 
expect  it.  Worpswobth,  p.  89. — A.  G.]  The  de- 
sire for  posterity  led  her  to  the  iniquitous  thought 
of  incest,  which  she  beUeves  excusable  because  there 
is  not  a  man  in  the  earth,  etc.  According  to  Keil 
and  Knobel,  they  did  not  think  that  the  human  race 
had  perished,  but  oidy  that  there  was  no  man  wlio 
would  unite  himself  with  them,  the  remnant  of  a 
region  stricken  with  the  curse.  Their  idea  of  the 
world,  accoriling  to  the  terms  of  the  narrative,  ap- 
pears to  have  been  sad  and  gloomy.  Wliat  did 
they  know  of  the  world,  in  their  mountain  solitude  ? 
This  deed  was  worthy  of  Sodom,  says  Keil.  But 
there  is  a  distinction  and  a  wide  difference  between 
incest  and  pederasty  (see  introduction).  Knobel 
thinks  that  they  were  represented  by  the  writer  as 
moulded  by  the  mother,  who  was  probably  a  Sodom- 
ite ;  and,  on  the  other  hand,  that  Lot,  as  the  nephew 
of  Abraham,  was  more  favorably  (i.  e.,  partially) 
represenied.  Every  one  of  these  points  is  fiction ! 
The  narrative,  Knobel  remarks,  lacks  probability. 
It  assumes  that  Lot  was  so  inioxicated  both  times 
that  he  should  know  nothing  of  what  took  place, 
and  still,  an  old  man  should,  with  all  this,  be  capa- 
ble of  begetting  seed.  Keil,  on  the  contrary,  says 
it  does  not  follow  from  the  text  that  Lot  was  in  an 
unconscious  state  during  the  whole  interval,  as  the 
Rabbins  have,  according  to  Jerome,  described  this 
as  an  incredible  thing,  taken  in  connection  witli  the 
issue  of  the  event.  Indeed,  the  narrative  says  (mly 
that  Lot  was  in  an  unconscious  state,  lioth  when  his 
daughters  lay  down,  and  when  they  rose  up;  in  thi^ 
evening  perhaps  through  intoxication,  in  the  morn- 
ing through  profound,  heavy  sleep.  In  any  view,  a 
certain  measure  of  voluntariness  must  be  assumed, 
according  to  the  degree  in  which  he  was  conscious 
and  therefore  his  intoxication  can  only  be  urged  as 
an  excuse,  and  this  a  wretched  excuse,  since  the  in- 
toxication was,  like  the  deed  ilself  immcdiati  ly 
repeated.  Psychologically,  the  reaction  from  gnat 
mental  effort  and  tension  is  to  be  taken  into  :icc()unt 
in  pronouncing  upcni  the  pleasures  of  rest  in  an 
Indolent  and  sensual  nature. — Moab. — There  are 
two  derivations:  ZH'C,J'roin  the  father,  or  ia  ,  water 
(as  the  xerien  virile  is  eu|iliemistically  called  in 
Arabic),  for  semen  and  :x.  Keil  decides  in  favor 
of  the  first  derivation,  from  a  reference  to  the  ex- 
planatory expressions  (vers.  32,  34,  36).  |.\nd  also 
the  analogy  of  the  ■<B""33. — A.  G.]— Aminon. — 
''BS-33,Hon  of  roy  peo|fle.  Ac^conliiig  to  Delitzsch, 
the  forin  "liss  designati'H  simply  the  dcBcendMiils  of 
Ibv  people.     For  the  chancier  o'  the  MoabiteB  and 


Ammonites,  especially  in  reference  to  their  origin, 
see  Knobel,  p.  178,  who,  however,  in  his  usual 
method,  draws  the  inference  as  above  remarked,  thai 
this  narrative  has  its  origin  in  Jewish  animosity. 
Besides  the  reply  of  Keil  [See  Dent.  ii.  9,  19,  and 
xxiii.  4.  Lot  here  disappears  from  the  history 
and,  as  Kurtz  renjarks,  it  is  the  design  of  this  narra- 
tive to  give  a  support  for  the  hiter  records  of  th« 
relation  of  these  tribes  with  the  Israelites. — A.  G.l 
Delitzsch  also  may  be  consulted  (p.  401).  Knobel 
himself  recognizes  the  fact  of  the  descent  of  both  of 
these  peoples  from  Lot.  The  nomadic  hoides  of 
Lot  gradually  extended  themselves  east  and  north 
east,  and  pnrtly  subdued  and  destroyed,  and  partly 
incorporated  among  themselves,  the  original  tribes 
of  the  Emim  and  Sugim. 


DOCTEINAX,  AND   ETHICAL. 

See  the  preliminary  and  Exegetical  remarks. 

1.  Upon  the  manifestation  in  the  oak  grove  of 
Mamre  compare  ch.  xii.  We  observe,  however,  thai 
the  manifestation  which  was  given  to  Abraham,  was 
complex,  because  it  had  reference  in  part  to  him  and 
the  birth  of  Isaac,  and  in  part  to  Lot  and  Sodom. 
Hence  it  resolves  itself,  in  the  course  of  the  history, 
into  two  manifestations. 

2.  The  connection  of  the  promise  of  redemptioi: 
and  the  announcement  of  judgment,  which  is  peculiar 
to  this  section,  runs  throughout  the  whole  sacred 
Scripture. 

3.  The  oriental  virtue  of  hospitality  appears  here 
in  the  light  of  the  theocraiio  faith,  and  so  likewise  its 
blessing,  which  is  proclaimed  throughoul  the  whole 
Scripture,  down  even  to  the  epistle  to  the  Hebrews 
(Heb.  xiii.  2.)  It  is  a  contradiction  in  the  natura 
custom  of  the  Arabs,  that  they  will  rob  the  pilgrim 
in  the  desert  before  he  enters  their  tents,  but  receive 
him  with  the  greatest  hospitaUty,  as  it  is  generally  true 
that  the  natural  virtues  of  people  are  tainted  by  con- 
tradictions. Hospitality,  however,  is  the  specific  vir- 
tue of  the  Arab,  his  inheritance  from  his  fiilher 
Abraham.  But  iu  Abraliam  himself  this  virtue  is 
consecrated  to  be  the  spiritual  fruit  of  faith. 

4.  The  feast  of  God  with  Abraham.  [How  true 
it  is  that  Abraham  has  now  become  the  friend  of 
(lod,  James  ii.  23.  And  what  light  this  history  casts 
upon  tlie  meaning  of  that  term. — A.  G.]  A  New 
Testament  and  heavenly  sign,  whose  later  reflection 
is  the  table  of  shew-bread  in  the  temple,  the  Loi'd's 
Supj>er  in  the  New  Covenant,  and  the  Marriage  Sup- 
per of  the  Lamb  in  the  new  world. 

5.  The  distinction  between  the  laughing  of  Abra- 
ham and  .Sarah  (see  above).  In  ch.  xxi.  6  there 
ajijiears  still  another,  a  third  laugh,  in  order  to  deter- 
mine the  n.ame  Isaac  (comp.  v.  9).  The  laughter 
of  a  .joyful  faith,  liie  laughter  of"  a  doubting  little 
faith,  an<l  the  laughter  of  astonishment  or  eve  of 
the  animo.sity  of  the  world,  appear  and  parlicipat>;  in 
the  name  of  the  son  of  promise,  as  mdeed  at  that  of 
every  child  of  the  promise. 

6.  The  initiation  of  Abraham  into  ihe  pur|io8e» 
of  (iod.  In  ch.  xviii.  17,  "the  Septna.  has  the  ad 
dition  of  rov  ttoiSos  /xov  (^"1-")  to  ano  'A/3/»aa^,  f04 
which  I'hilo  reads  tov  ci>i\uu  m'"'  (comp.  James,  ii. 
23).  There  is  scarcely  any  passage  in  which  this 
^•nns  or  ^zrik  (Isa.  xli.  8  ;  2  Chron.  xx,  7),  would  be 
more  litthig  than  in  this.  Abralmm  is  the  friend  i< 
Jehovah  (among  the  Moslems  it  has  become  a  sur 
name;  chalil  Allah,  or  merely  cl-chalil,  from  whicik 


CHAP.   XVIII— XIX.   l-8\ 


44 


ilebroD  5  also  called  Beit-el-clialil,  or  simply  EI- 
tnalil),  and  we  have  no  secrets  from  a  friend."  De- 
litzscli  (comp.  John  XV.  15  if).  The  first  reason  is, 
that  God  has  chosen  .\braham,  and  that  he,  as  the 
chosen,  has  the  di'stinaiion  to  found  in  his  race  for 
all  time,  a  tradition  and  school  of  the  revelation  of 
God,  of  righteousness  and  judgment.  The  doctrine 
of  the  election  first  appears  here  in  its  more  definite 
form.  [God  says,  I  know  him,  but  also  that  he  will 
command,  &c.  We  oughi-  not  to  overlooli  how  early 
family  relations,  instructions  and  discipline,  assume 
an  important  place  in  the  progress  of  the  kingdom 
of  God ;  and  what  a  blessing  descends  upon  those 
who  are  faithful  as  parents.  "Family  religion  is 
God's  method  for  propagating  hi.«  church.  Tliis 
would  lead  him  to  exercise  a  careful  parental  au- 
thority for  controlling  his  house  in  the  name  of  God." 
Jacobus. — A.  G.] 

7.  A  further  and  more  peculiar  reason,  why  God 
reveals  to  Abraham  the  impending  judgment  upon 
Sodom,  lies  in  this,  that  not  only  the  history  of  So- 
dom, but  also  the  Dead  Sea,  should  be  for  all  time  a 
constituent  part  of  the  sacred  history,  a  solemn  warn- 
ing for  the  people  of  God,  and  for  all  the  world.  At 
the  same  time  this  history  should  make  illustrious 
the  justice  of  God,  according  to  which  a  people  are 
ripe  for  judgment,  when  a  cry  of  its  iniquity  ascends 
to  heaven. 

8.  Abraham's  intercession,  in  its  strength  and  in 
its  self-Umiiation,  is  an  eternal  example  of  the  true 
position  of  the  believer  to  the  corruption  of  the 
world.  Upon  the  self-limitation  of  intercession  see 
1  John  V.  16.  Intercession  even  falls  away  from 
faith  and  becomes  mere  fanaticism  or  frenzy,  when  it 
oversteps  the  limits  of  truth.  Abraham's  excuses  in 
his  intercession,  his  prudent  progress  in  his  petitions, 
his  final  silence,  prove  that  even  the  boldest  inter- 
cession is  morally  conditioned.  On  the  other  hand,  the 
whole  power  of  intercession  and  the  full  certainty  that 
prayer  will  be  answered,  appear  here  most  clearly. 
[See  the  29th  verse,  which  makes  it  clear  that  Ara- 
ham's  intercession  was  not  fruitless. —  A.  G.] 

9.  It  is  evident  from  the  intercession  of  Abraham, 
that  the  father  of  the  faithful  had  a  very  different 
idea  of  righteousness  from  that  which  regards  it  as 
consisting  only  in  the  non  plus  ultra  of  punishment. 

•  See  upon  the  idea  of  SiKaios,  Matt.  i.  19.  Moreover, 
in  the  reflection,  the  prudence,  and  the  constancy  of 
the  intercession,  the  Abrahamie  or  even  the  Israel- 
itish  character  appears  here  in  its  true  worth  and  in 
its  sanctified  form,  as  it  enters  afterward  in  the  life 
of  Jacob  at  first  less  sanctified,  but  at  the  same  fitted 
for  sanctification.  But  in  regard  to  the  thought  of 
Abraham's  intercession,  we  would  make  the  follow- 
ing remarks:  1.  His  intercession  takes  more  and 
more  the  form  of  a  question.  2.  He  does  not  pray 
that  the  godless  should  be  freed  from  punishment, 
but  for  the  sparing  of  the  righteous,  and  the  turning 
away  of  the  destructive  judgment  from  all,  in  case 
there  should  be  found  a  sufficient  salt  of  the  right- 
eous among  them.  3.  His  prayer  includes  the  thought 
that  God  would  not  destroy  any  single  righteous  one 
with  the  wicked,  although  the  number  of  the  right- 
eous should  be  too  small  to  preserve  the  whole.  [The 
righteous,  of  course,  are  not  destroyed,  although  they 
«re  often  involved  m  the  punishment  of  the  wicked. 
—A.  G.] 

10.  This  history  makes  the  truth  conspicuous  for 
jJl  time,  that  the  whole  depraved  world  is  preserved 
through  a  seed  of  believing  and  pious  men,  and  that 
indeed,  not  acci  rding  to  a  numerical,  but  according 


to  their  dynamic  majority.  Ten  righteous  wouli 
have  saved  Sodom.  But  when  even  the  salt  of  th« 
earth  (Matt.  v.  13)  does  not  avail  to  save  a  people  oi 
a  community,  then  stiU  God  cares  for  the  sah  ation 
of  his  chosen,  as  is  seen  in  the  history  of  Noah,  ths 
history  of  Lot,  and  the  history  of  the  destruction  ol 
Jerusalem.  But  the  relative  mediators  who  ar« 
given  to  the  world  in  the  "  salt  of  the  earth,"  poini 
to  the  absolute  mediator,  Christ,  who  is  the  centra 
saving  point  in  the  history  of  the  world.  [We  stand 
here  on  the  verge  of  a  mo.st  striking  type  of  the  judg- 
ment. We  know  that  the  storm  is  gathering  and 
ready  to  burst,  but  in  the  awful  silence  which  pre- 
cedes it  we  hear  the  voice  of  the  intercessor.  Thus 
while  the  final  judgment  is  preparing,  the  voice  of 
the  true  intercessor  is  heard. — A.  G.] 

11.  The  Angels  in  Sodom.  In  all  such  cases 
there  must  come  a  last  final  decision.     See  above. 

12.  The  manifestation  which  was  given  to  Lot, 
corresponds  with  that  which  was  given  to  Abraham,  in 
a  way  similar  to  that  in  which  the  vision  of  the  cen- 
turion,  Cornelius,  at  Ccesarea,  corresponds  to  the  vision 
of  Peter,  at  Joppa  (Acts  x.).  The  precondition  for 
this  connection  of  the  revelations  was,  doubtless,  in 
both  cases,  the  mysterious  bond  of  a  common  premo- 
nition or  presentiment  of  great  events. 

13.  The  sin  of  Sodom  runs,  as  a  general  charac- 
teristic, through  the  heathen  world  (see  Rom.  i.  24); 
still,  in  this  aspect  some  nations  are  far  more  inno- 
cent or  guilty  than  others.  Church  history  also,  it 
this  connection,  preserves  sad  remembrances.  Among 
the  causes  of  the  ruin  of  the  Osmanic  kingdom,  this 
sin  stands  prominent  whose  analogue  is  found  in 
the  sin  of  Onan  (ch.  xxxviii.  8.). 

14.  The  description  ol  the  night  scene  in  Sodom 
is  a  night  piece  of  terrible  aspect  and  impressiveness. 
It  is  plain  (from  the  little  prospect  of  the  mass  for 
the  gratification  of  personal  lusts,  and  from  the  prob- 
ability that  the  inhabitants  of  the  city  only  knew 
indirectly  of  Lot's  mysterious  guests),  that  the  uproar 
of  the  .Sodomites  was  more  than  half  an  uprising 
against  the  judgment  of  Lot  which  they  had  already 
experienced,  and  a  tumultuous  manifestation  that 
their  abominable  immorality  must  be  held  as  a  public 
custom,  of  which  we  have  a  purely  analogous  event 
in  the  uproar  of  the  heathen  at  Ephesus  (Acts  xix. 
2S  ff).  All  the  spirits  of  villainy,  wantonness,  and 
scoffing  unbelief  are  to  be  regarded  as  nnfettered. 
The  ripeness  of  the  city  for  destruction,  however,  ia 
not  to  be  viewed  directly  as  a  ripeness  of  the  Sodon. 
ites  for  damnation  (see  Matt.  xi.  23). 

15.  The  demonic  and  bestial  nature  of  sin  ap- 
pears in  this  history  in  frightful,  full  hfe,  or  rather 
death  size.  [So,  also,  its  corrupting  power.  Lot  fell 
its  influence,  even  though  he  resisted  and  condemned 
their  (ile  practices.  The  oifer  which  he  makes  to 
save  his  guests,  although  made  under  great  confusion, 
anxiety  and  terror,  shows  its  influence. — A.  G.] 

16.  Lot's  salvation  is  an  image  of  salvation  with 
the  utmost  difliculty.  But  the  delay  of  his  fiiint 
heartedness  is  raised  to  its  highest  power  of  double 
heartedness  in  the  history  of  his  wife.  She  is  thf 
example  of  a  worldly  mind,  which  turns  back  frora 
the  way  of  salvation,  and  through  its  seeking  •  ftei 
the  world  falls  into  the  fire  of  juugr-iUt.*  In  this 
sense  the  Lord  has  set  Lot's  wife  as  a  warning  example 

*  [The  lookinff  back  shows,  on  the  one  hand,  her  doubl 
and  unbelief  of  the  divine  warning,  and  on  the  other,  thai 
her  heart  was  still  cliaging  to  the  lusts  of  Sodom,  and  tha 
she  was  an  unwilling  follower  of  the  rwouing  angt^s 
KuKTZ,  p.  195. — A,  G.* 


44^ 


GENESIS,  OR   THE   FIRST   BOOK   OF  MOSEi?. 


(Luke  rrii.  22).  We  may  perceive  that  even  Lot  was 
sensibly  depressed  as  to  tbe  earnestness  of  liis  faitli, 
through  the  ridicule  of  his  sons-in-law,  who  regarded 
him  as  a  jester. 

17.  The  Dead  Sea  serves  to  complete  the  sym- 
bolic meaning  which  is  peculiar  to  the  whole  land  of 
Canaan.  The  whole  land  is  an  illustration  of  the 
divine  word,  and  of  sacred  iiistory,  and  thus  the  Dead 
Sea  in  particular,  i<  tlie  gla*s  of  the  divine  judgment. 
As  a  monument  of  the  miraculous  judgment  it  stands 
opposed  to  the  Red  Sea,  which  is  the  monument  of 
the  miraculous  deliverance.  So,  likewise,  as  tbe  sea 
of  the  old  covenant,  it  stands  opposed  to  Geuessaret, 
the  sea  of  the  new  covenant.  In  the  description  of 
the  Dead  Sea,  however,  we  must  guard  against  those 
ancient  assumptions,  of  tbe  apples  of  Sodom,  etc.,  al- 
though some  one-sided  apologies  for  these  traditions 
of  the  Dead  Sea  have  appeared  again  in  recent  times. 
[It  is  interesting  to  note  how  olten  this  event  is 
referred  to  in  the  Xew  Testament,  not  only  directly 
but  incidentally.  The  phrases  flee  from  the  wrath  to 
come,  unquencliable  tire,  the  description  of  the  sud- 
denness and  completeness  of  the  judgment,  and  its 
eternal  duration  in  tlie  smoke  of  their  torment,  which 
ascendeth  for  ever  and  ever,  all  have  a  more  or 
less  direct  reference  to  this  event. — A.  G.] 

18.  Tbe  early  rising  of  Abraham,  bis  hastening  to 
the  place  where  he  stood  before  Jehovah,  and  his  silent 
look  to  tbe  smoking  vale  of  Siddim,  is  a  sublime  and 
impressive  picture.  There  stands  the  mourning  priest, 
lonely  and  silent  in  the  morning  light,  as  Jeremiah 
sat  upon  the  ruins  of  Jerusalem.  Now  be  saw  that 
there  were  not  ten  righteous  in  Sodom,  but  knew 
from  tbe  rescue  of  Noah  from  the  flood,  and  felt  con- 
fident indeed  that  bis  intercession  had  not  been  in 
vain. 

19.  In  the  destruction  of  Sodom  and  Gomorrah,  as 
in  the  punitive  miracles  in  Egypt,  and  in  the  biblical 
miracles  generally,  tbe  correspondence  between  the 
miraculous  divine  providence  and  tbe  intellectual  and 
natural  conditions  upon  the  earth  must  not  be  mis- 
taken. 

20.  Lot  and  his  daughters.  It  is  a  psychological 
fact  that,  in  human  nature,  especially  in  beginners  in 
the  age  of  faith  or  those  whose  sensuous  nature  is 
Btrong,  after  a  great  tension  of  the  life  of  faith,  of 
spiritual  elevation,  great  and  dangerous  reactions  oc- 
cur, during  which  temptation  may  easily  prove  cor- 
rupting to  the  man. 

21.  Moah  and  Aminon.  See  the  Bible  Dictiona- 
ries. "De  Wette,  Tuch,  Knobel,  explain  the  narra- 
tive as  a  fiction  of  Israelitish  national  animosity,  &c. 
(See  above.)  When,  however,  laterdeljauchery  (Num. 
ii.  25)  and  impiety  (e.  p.  2  Kings  iii.  '.iii  tf )  .'ipiiear  as 
fundatiM'tital  traits  in  the  character  and  cnltus  ot  hotli 
people,  we  can  at  least  bold  with  etjual  justice,  that 
these  inherited  sins  came  with  tliem  from  tlnur  origin, 
as  that  the  tradition  oi  their  origin  has  moidded  their 
character." 

22.  Lofs  disappearance.  The  chastising  Itand 
of  God  is  seen  in  the  gravest  form,  in  tbe  fact  that 
Lot  is  lo.st  in  the  darkness  of  the  mountains  of  Moab, 
AS  a  dweller  in  the  caves.  But  it  may  l>e  (juestionid 
irbether  one  is  justified  by  this,  in  saying  that  he  came 
to  a  bad  end,  aji  Dklitzsch  does  in  a  detailed  descrip- 
jon,  alter  a  characteristic  outline  by  F.  C.  V.  Moskiis 
'^p.  4(>ii,  coiiip.  Kiel,  p.  167).  Uis  not  returning 
poor  and  shipwrecked  can  be  explained  upon  belter 
grounds.  In  iiny  iimc  the  testimony  for  him,  2  I'et. 
ii.  7,  b,  must  not  be  overlooked.  There  remains  one 
Jghl  point  in  bis  life,  since  be  sustained  tbe  assaults 


of  all  Sodom  upon  his  house,  in  the  most  extreiiM 
danger  of  his  life.  [It  may  be  said,  moreover,  that  hii 
leaving  home  and  property  at  the  divine  warning, 
and  when  there  were  yet  no  visible  signs  of  the  judg- 
ment, and  bis  flight  without  looking  back,  indicate 
tlie  reality  and  genuineness  of  his  faith. — A.  G.] 
His  two-fold  intoxication  certainly  has  greater  guilt 
than  tbe  one  intoxication  of  Noah.  His  two-fold  sin 
with  his  daughters  may  involve  greater  dilficnlty  than 
tbe  act  of  Judab.  Both  analogies  show,  however 
that  in  judging  so  ancient  a  character  we  may  easi'.j 
place  them  too  strictly  in  modern  points  of  view. 
True,  be  appears,  in  comparison  with  .\brahain,  with 
whom  he  once  entered  upon  tbe  path  of  the  faith  of 
the  promise,  in  a  light  similar  to  that  in  which  Esau 
appears  in  relation  to  Jacob.  He  might  have  suffi- 
cient piety  to  save  his  soul,  but  he  was  no  man  of  the 
future,  who  coiold  found  a  line  of  blessing ;  he  wag 
too  much  like  the  mass,  too  much  under  tbe  senses, 
and  too  much  involved  in  respect  to  worldly  things 
for  such  a  calling.  "  With  tbe  history  of  Lot,"  De- 
LiTzscH  remarks,  "  the  side  line  from  Haran  is  com- 
pleted, and  tbe  origin  of  two  people  who  are  inter- 
woven in  the  history  of  Israel  is  related." 

23.  Tbe  destruction  of  Sodora  an  example  of  tbe 
later  destruction  of  tbe  Canaanites. 

24.  The  prudence  which,  in  the  life  of  Abraham,  ap 
pears  as  a  sinful  prudence,  and  yet  susceptible  of  heinj, 
sanctified,  appears  in  the  lives  of  his  kindred  as  a  fimily 
trait  of  the  children  of  Therah,  in  Lot  and  his  daugh- 
ters, as  well  as  in  Laban.  But  it  takes  on  in  them 
the  expression  of  refined  cimning,  and  thus  becomes 
manifoldly  and  positively  ungodly.  Thus  Lot  himself 
chose  the  region  of  Sodom ;  thus  he  flatteringly  ad- 
dressed the  Sodomites  as  brethren;  thus  he  offers 
them  bis  daughters  as  a  substitute,  probably  from  an 
ironical  expression  of  a  prudent  foresight  that  they, 
controlled  by  their  demonic  and  unnatural  lusts, 
would  reject  bis  proposal :  but  his  daughters  us( 
criminal  cunning  to  obtain  offspring.  This  ince.st- 
however,  appears  in  a  milder  light  when  set  in  con 
trast  with  the  sin  of  Sodom. 

2.5.  Passavant.  These  cities  are  representej 
throughout  the  old  covenant  as  types  of  the  most 
severe  judgments  of  God  (Jer.  xli.  11  ;  1.  4i),  etc.) 
And  there  is  again  another  word  in  the  old  cove- 
nant, a  wonderful,  mysterious  promise,  spoken  con- 
cerning these  places,  which,  at  the  very  least,  alle- 
viates the  eternity  of  tbe  pain,  and  for  tbe  sakt 
of  Jesus  Christ,  the  only  redeemer  of  all  mankind, 
abbreviates  the  endurance  of  the  Iteavy  judgments 
of  the  poor  heathen  (see  Ezek.  xxxix.  25  ;  Jer.  xxix. 
14;  .\lviii.  47  ;  Ezek.  xvi.).  [The  passages  quoted 
by  no  tueaiis  sustain  the  inference  which  is  here 
drawn  from  them  ;  and  the  inference  lies  in  the 
face  of  tbe  general  and  constant  testimony  of  tbe 
Scriptures.  The  words  of  our  Lori.1,  Matt.  xi.  24, 
place  the  destiny  of  these  places  and  of  the  heathen 
in  its  true  light. — A.  G.]  That  farther  prophetic 
vision  of  the  seer  appears  to  cast  new  light  upon  the 
f  irther  fate  of  Sodom,  when  be  says :  This  water 
flows  otit  towards  the  ea-st  and  down  into  the  plain, 
and  goes  into  the  sea  (salt  .sea),  and  when  it  comes 
into  the  sea  its  waters  shall  become  healthful  (ch. 
xlvii.  8  ff. ;  1  Pet.  iii.  19  f ;  iv.  6).  [Tbe  following 
learned  and  itnpressive  note  on  tlie  destruction  of 
Sodom,  kindly  furnished  me  by  its  author,  "rill  bs 
read  with  tbe  deepest  interest. — A.  G.] 

Note  on  thk  Destuuction  of  Sodom — Irs  Sen 
DENNV.B8 — The  Dekp  Impression  it  hadx  on  niE  A> 


CHAP.    XVIIl.— XIX.    1-88. 


44:i 


ciENT  MisD — Its  Frequent  Mention  in  the  Scrip- 
cCKES — ^TAriTDS — The  Arabian  Tradition.  —  "As 
the  subversion  by  God  of  Sodom  and  Gomorrah." 
Such  is  the  constant  style  of  reference  in  the  Hible. 
See  Ueut.  xxix.  22;  Is.  xiii.  19;  Jer.  xli.x.  18  ;  Jer.  1. 
40;  Lam.  iv.  6;  Amos  iv.  U.  Its  ctei  cceurriug  in 
t'le  same  Ibrm  of  words,  shows  that  it  was  a  prover- 
bial or  traditional  saying  ;  and  this  reveals  to  us  liow 
vividly  the  awful  event  had  stamped  itself  upon  the 
human  memory.  It  is  always  described  in  language 
of  its  own.  The  peculiar  Hebrew  word  is  used  in 
the  same  way  of  no  other  catastrophe.  'I'he  « ord 
nsBna  denotes  utter  subversion  or  reversal, — the 
bringing  ji  a  thing,  and  all  that  belongs  to  it,  in  the 
direct  opposite  of  its  former  condition.  Land  has 
become  water,  fertility  barrenness  and  salt,  beanty 
deformity,  fragrance  and  freshness  a  vile  and  loath- 
Bome  putridity.  It  is  not  simply  decay  and  ruin, 
but  an  overthrow  total  and  remediless. 

These  cities  are  thus  referred  to  as  a  standing  warn- 
ing— a  judgment  of  God  visible  from  generation  to 
generation.  It  is  a  region  cursed  by  the  Almighty, — 
doomed  ever  to  bear  the  marks  of  its  dreadful  visita- 
tion, to  which  Peter  refers,  2  Pot.  ii.  6,  xaX  -irnKas  Suiiii- 
fjiwv  nai  Vofioppas  Tiippaiaai  KATA2TP0*I>H  KareKpi- 
yev^  vnoSitjfxa  Tedfmuis:  "the  cities  of  So<lom  and 
Gomorrah  he  condemned  with  an  overthrow,  when  he 
reduced  them  to  ashes  and  set  them  forth  as  an  ex- 
ample." The  Greek  word  katasirophe  is  the  exact 
counterpart  of  the  Hebrew  HDsn^,  having  tlie  same 
peculiar  intensity  of  meaning  as  used  in  this  connec- 
tion. In  Juile  7.  the  language  is  still  stronger — 
TrpoKiip-rai  Sf'iyi^a  Trupbs  aiwfiovi  "they  are  set  forth 
as  an  example,  undergoing  (yTrexoixrai)  the  sentence 
of  eternal  fire."  This  eternal  fire  does  not  moan  the 
punishment  of  the  inhabitants  in  another  world  (though 
the  event  itself  may  be  regarded  as  the  first  type  of 
Hell,  the  first  suggestive  glimpse  to  the  human  mind 
of  that  awful  doctrine),  but  has  primary  reference  to 
their  long  earthly  desolation.  The  language  most 
graphically  expresses  the  condition  of  those  doomed 
plains,  as  showing  the  signs  of  their  fearful  burning, 
age  after  age,  a7r'  alctifos  els  aiui'a* 

The.se  regions  were  very  near  to  Jerusalem,  al- 
most if  not  quite  visible  from  the  highest  jdaces  ;  and 
•  this  accounts  for  the  prophet's  frequent  appeal  to 
them,  eis  Of7yna,  et  in  Urrorem.  How  fearful  is  the 
allusion  to  it  made  by  Ezekiel,  xvi.  4(1 ;  where  the 
adulterous  Judah  is  told  to  remember  the  startling 
proximity  of  this  her  younger  or  smaller  sister,  so  early 
buried  in  volcanic  fires :  "  Thine  elder  sister,  Samaria, 
that  dwoUeth  on  thy  left  (the  N.  W.),  and  thy  smaller' 
sister,  Sodom,  and  her  daughters  (the  other  cities  of 
the  plain),  that  lie  upon  thy  right."  How  awful  the 
reminiscence  of  this  lost  sister  Sodom  lying  for  so 
many  ages  under  the  sulphurous  waters  of  the  Dead 
Sea,  with  all  the  burnt  district  a  short  distance  to  the 
right  of  Jerusalem,  and  ever  presenting  that  terrific 
warning,  the  SeTyjia  irup6s  aiuviov,  to  the  oft  rebel- 
lious city. 

We  find  elsewhere  evidence  of  the  deep  impression 
this  early  divine  judgment  made  upon  the  ancient 
mind.  The  language  of  Tacitus,  Hist.  v.  7,  could 
only  have  come  from  some  vivid  tradition  prevailing 
in  the  East  and  brought  thunce  to  Rome :  Haud  pru- 
Cfil  inde  campi,  guos  feruni  olmi  uberes,  magiiU  que 

•  njtspn  "inns.  The  term  generally  denotes 
juniority,  and  it  may  be  so  literally  taken  here,  mnce  the 
arigin  of  .Jerusalem  may  have  been  historically  older  than 
Ihai;  ot  Sodom.— T.  U) 


urhibxti  hahitatos,  fulmincm  jactd  arsisse,  et  maven 
vestigia  ierraynque  ipsam  specie  torridam  vim  frugi' 
feram  perdidisve ;  nam  cuncta  atra  et  inanin  »eltd  ir 
cinkrkm  vanescunt.  Ego,  ucvt  incliia^  qitoruiir.n  urhea 
IGNE  ctELESTi  Jlagrassc  conceiyserim,,  etc.  The"*"'  if 
something  it  (Vi=  language  strikingly  reiie'vV  ling  that 
of  Peter  and  .lude.  Compare  TacitaB'/u/tniiimnJactu 
arsisse — igne  aelesti  flagrasse — manere  vestigia,  with 
the  Seiy/xa  Trvph%  aliut^iuu,  and  in  ci/terem  with  r^rtppil 
aai.  They  appear  to  be  the  set  terms  in  all  descrip 
ti(ms.  Nothing  but  an  early,  most  vivid  impression 
could  have  proiluced  such  fi.\edness  and  vividness  in 
the  language  of  the  tradition. 

The  same  feature  of  constancy  in  terms  for  which 
no  others  could  be  an  adequate  substitute,  appears 
remarkably  in  the  notices  of  the  Koran,  which  strong 
internal  evidence  shows  must  have  come  from  tradi- 
tion independent  of  the  0.  T.  scriptures.  It  mani- 
fests itself  especially  in  one  word  ever  found  in  con 

nection.     It  is  the  Arabic    ^yUCfiJk*)!,  which  is 

etymolo^cally,  the  same  with  the  Hebrew  nSEflO  , 
and  used  in  a  similar  manner  as  a  participial  noun. 
The  peculiarity,  however,  is,  that  in  the  Arabic  the 
primary  sense  which  belongs  to  it  in  this  connection 
had  long  ceased,  so  that  no  traces  of  it  are  anywhere 
else  found,  even  in  the  remains  w  hich  we  have  of 
ante-Mohamniedau  writing.  Both  the  form  and  tha 
peculiar  sense  have  become  obsolete  in  all  other  ap- 
plications of  the  root.  In  this  recurring  phrase,  aa 
used  of  these  ancient  cities,  it  has  acquired  something 
like  the  force  of  a  proper  name  as  a  well  known  ap- 
pellative, taking  its  place  along  with  Midian,  Egypt, 
Hud,  Thamud,  and  other  names  of  places  tliat  tra- 
dition gives  as  having  been  specially  visited  with  the 
divine  vengeance.  Thus  Sodom  and  Gomorrah  are 
ever  called  Al-movj-ta-fe-kai,  "  the  overturned."  Aa 
in  Koran  Surat,  hii.  51-5.5,  where  it  occurs  with 
others  given  as  proper  names:  "And  that  he  de- 
stroyed Ad,  and  Thanmd,  and  left  no  remainder; 
and  also  the  people  of  Xoah  before  them,  and  the 
Mow'ta-fe-kai  (the  overturned)  he  cast  down,  and 
that  which  covered  them  covered  them."  The  last 
clause  of  this  passage  is  meant  to  be  intense  in  its 
repetition  :  that  is,  there  is  no  conceiving  the  horrora 
under  which  they  lay  ;  "  that  which  covered  them 
covered  them," — no  tongue  can  tell  it.  So,  also, 
Koran  Ixix.  9:  "thus  went  on  Phnroah  and  those 
who  were  before  him,  the  Mow-ta-fe-kat  (the  over- 
turned), in  their  sin."  Thamud  ami  Ad,  as  usual,  had 
been  mentioned  just  before.  The  constant  introduc- 
ing of  the  .Mow-ta-fe-kat  along  with  these,  «'hich  are 
peculiar  Arabic  traditions,  shows  that  the  story  of  the 
"  overturned  "  cities  had  a  common  origin  with  them, 
and  was  not  derived  from  the  Hebrew  scriptures. 

The  usage  appears  still  more  clearly,  Koran  ix. 
71,  where  the  term  in  question  occurs  in  connection 
with  the  people  of  Ad,  and  the  wicked  in  the  days 
of  Abraham,  who  is  the  peculiar  Mohammedan  patri- 
arch :  "  Did  there  not  come  to  them  the  story  of 
those  who  were  before  them — the  people  of  Noah 
and  of  Ad,  and  of  the  people  of  Abraham,  and  of 
the  inhabitants  of  Midian,  and  of  '  the  Overturned 
(the  Mow-ta-fe-kat),  whose  messengers  came  unto 
them  with  iheir  prophecies?"  Now  what  makes 
this  the  more  striking  is  the  fact  (as  before  indicated) 
that  although  the  Arabic  root,  »»5ii( ,  or  i^5>AJ8, 
is,  in  all  other  cases  (and  these  are  quite  frequent), 
used  solely  in  its  secondary  meaning  of  falsehood 
icoudng  from  the  primary  sense  of  subversion,  turn 


444 


GENESIS,  OR  THE  FIRST  BOOK   OF   MOSES 


ing  wpsile  down,  tbrouL'h  the  intermediate  ideas  of 
contrariness  or  opposition,  ab  inverfendo,  perverten- 
do),  in  these  speci:il  usages  from  the  Koran,  and 
oiliers  like  them,  the  word  ever  goes  baclc  to  its 
primitive  Hebrew  sense,  being  taken  precisely  as 
"]En  and  nrsma  in  the  Bible.  If  the  Hebrew  verb 
had  had  a  hoth-pa-hel  form,  its  participle,  "EHr'''?  • 
molh-hap-pek  =  motaffek,  would  be  almost  identical 
with  the  Arabic  word  so  constantly  used  for  this 
purpose  (in  this  sense)  and  lor  no  other.  Evidently 
it  was  an  archaism  in  the  days  of  Mohammed,  and 
this  accounts  for  its  being  used  as  a  projier  name,  in 
which  form  it  had  become  fixed  against  change  and 
8ub.stitution.  The  root  is  used  in  the  same  maimer 
throughout  the  Syriac  version,  but  in  this  branch  of 
the  Shemitic  it  had,  in  all  its  apphcations,  kept 
bearer  to  its  old  primary  sense  preserved  in  the 
Hebrew. 

What  shows  that  it  was  an  antique  phrase  in 
Arabic,  or  that  i^\  (or  "En)  had  lost  the  sense 
of  subversion  in  all  other  appUcations,  and  that  its 
employment  as  a  proper  name  in  this  particular  con- 
nection came  from  tradiiional  preservation,  is  the  fact 
that  even  in  translating  the  Old  Testament,  the  Jew- 
ish Arabic  interpreters  never  use  it, — not  even  in 
those  places  whcie  the  Hebrew  -|Bn  and  nssna 
would  have  immediately  suggested  it  as  the  more 
fitting  word ;  and  this,  too,  notwithstanding  that 
they  fretiuently  give  to  an  Arabic  term  a  rarer  He- 
brew sense,  thus  Rabbi  Saad  does  not  employ  it 
in  this  very  passage,  Isaiah  xiii.  19,  but  uses,  instead, 
the  more  common  Arabic  verb,  ,_>Jji ,  to  express 
'ie  sense  of  overturning  which  is  given  by  nssnia  ; 

Araljic  verb  ^iJol ,  ^^^  letter  n  (or  iC)  of  the  He- 
orew  has  been  softened  into  X ,  but  there  can  be  no 
doubt  of  the  two  words  being  etymologically  identi- 
eal.     So,  too,  in  the  Koran,  sometimes,  the  Hebrew 


sense  of  the  antique  Arabic  sSJiiy^'  -,  is  clearly 
given  in  different  and  more  common  .\rabic  words. 
As  in  Surat  xv.  73,  74,  where,  speaking  aguin  of 
this  very  judgment,  and  the  manner  of  it,  it  says : 
"And  a  sudden,  storm  took  them  at  sunrise,  and 
toe  made  the  luifhesi  parts  of  it  to  be  the  lowest, 
I  gl  ;1  ...  Iff  ^11  &  1,_;  1 »  -g*  (that  is,  we  turned  it 
apside  down),  tmd  we  rained  upon  them  stones  of 
ouming  marl " — a  volcanic  earthquake  and  a  lava 
shower. 

This  standing  epithet  occurs,  Lam.  iv.  fi,  in  the 
same  cOTUiection  and  in  the  same  way  ;  that  is,  in 
the  nature  of  a  proper  name,  though  there  it  has 
the  form  of  tlie  participle  perfect  of  "En.  It  is 
ns^snn  ="ID  ,  "Sodom  the  overturned."  Uur 
English  translation  of  the  whole  passage  is  far  from 
being  clear :  "  (jreater  than  the  punishment  of  the 
sin  of  Sodom  which  was  overthrown  as  in  a  rnipnieni, 
BDd  no  hands  alai/ed  on  her":  cn^  n3  ibn  xb  . 
In  this  passage  there  is  an  imcertainty  as  to  the  ety- 
mology and  meaning  of  the  word  ilbn,  but  that 
interpretation  is  to  be  preferred  which  i.s  most  in 
keeping  with  the  ideas  ol'  suddenness,  or  quick 
»lami,  tlwt  maliC  B4  graphic  a  feature  in  all  idhi.sions 
to  the  event,  wliellier  Hebrew  or  Arabic  (ieseuius 
inaki-B  "in  from  i"n  (torqucre),  and  gives  it  the 
lense  :    Jion  iminima  aunt  mamui,  "  no  hands  were 


sent  upon,  or  against  her" — meadng,  hands  of  ttj 
enemy.  Rabbi  Tanehum's  Arabic  commentaiy  is  to 
the  same  efl'ect :  ''Of  Sodom  it  is  said  hert,  tha 
there  did  not  come  upon  her  the  hand  of  man,  bui 
she  w^as  overturved,  at  one  bloii;  by  the  divine  com- 
mand ;  the  word  being  the  same  as  that  in  Jer.  xxiii. 
19,  '  on  the  head  of  the  wicked  shall  rush  (^psin^) 
a  rushing  tempest,  bbinrB  ^sp  (a  whirlwind  ,s?«n^ 
or  hurled),  and  also  as  found  Eccles.  v.  12,  15 
nbin  nj'H  V",  there  is  a  sore  evil  (an  impend- 
ing or  threatening  evil)  that  I  have  seen  under  the 
sun." 

It  may  be  a  question  here,  however,  whether 
C"'T'  refers  to  the  hands  of  the  enemy,  or  to  the 
hands  of  the  inhabitants  of  the  doomed  city.  If  we 
place  the  accent  on  the  ultimate,  ihn  may  be  from 
nbn ,  and  this  would  give  us  the  rendering,  "  when 
no  hands  were  weak  in  her" — that  is,  suddenly, 
when  they  were  in  their  full  strength  and  security. 
Or  the  same  general  idea  mav  he  obtained  from 
bin ,  if  we  advert  to  its  primary  sense,  which  wo 
find  very  clearly  in  the  Arabic  Jl  -^  .  It  is  a  curv- 
ing motion  combined  with  the  spiral  or  oblique 
Hence  the  sense  of  pain  as  expressed  by  twisting, 
wriiiffiiiif  (torquere).  It  is  used  to  denote  the  most 
intense  anguish,  the  wringing  of  the  hands  in  de- 
spair;  which  is  the  language  "^niDloyed  by  the 
Peschito  Syriac  version  to  render  knopia  (distress  or 
perplexity),  Luke  xxi.  25.  No  hniids  were  wrung 
in  her.  So  sudden  was  the  storm  that  there  was  no 
time  for  lamenting  over  their  doom. 

All  this,  too,  is  expressed   by  the  way  in  which 


^    I*  ^ 


the  frequent  Koranic  word,  ^^^^.yi  ,  is  used  when 
sudden  judgments  are  described,  and  especially  this 
particular  event.  It  is  rendered  sometimes,  punixh- 
vient,  or  pain.  It  is  also  used  of  tli-  crasli  of  the 
thunder,  fragor  tonitru ;  but  in  its  most  literal 
sense  it  denotes  one  sliarp  cry  or  shriek.  Or  it  may 
be  rendered,  a  shock.  Thus  in  the  passage  before 
quoted,  Surat  xv.  73  :  "a  sudden  storm  or  shock 
took  them  at  sunrise"  (comp.  Gen.  xix.  23).  The 
same,  verse  83  of  the  same  Surat,  "took  tlitni  early 
in  the  morning."  Though  literally  (lei}cifing  one 
suilden  scream  of  terror,  it  is  taken  for  the  eause, 
the  thunderstorm  or  earthquake  that  produces  it. 
Thus  is  it  most  impressively  employed  to  re|ireseiit  the 
suddenness  and  surprise  of  the  judgment  that  came 
upon  those  people  of  Lot,  as  the  Sodomites  arc  styled, 

"only  one  .shock;  there  was  in  it  no  waiting,"  no 
recovery.  Or  it  may  be  rendered.  "  only  one  cry, 
and  all  was  over."  The  remedilessness,  as  well  as 
the  suddenness,  is  still  more  graphically  .set  forth  in 
the  use  of  similar  langiuige,  Surat  x.xxvi.  25  :  "Lo, 
one  cry,  and  they  are  all  still "' — literally,  bicr/it  out, 
.l«t\^L&.,  extinguished,  dead.  So,  again,  Surat 
liv.  31  :  "  Lo,  we  sent  upon  them  one  sliock  (one 
shriek)  and  they  are  all  burnt  stubble."  In  the  snme 
manner  is  it  used  of  the  day  of  judgment,  xxrvi. 
r)3  :  "One  shock,  or  one  cry,  and  they  (the  risen 
dead)  are  all  before  us."  For  other  similar  passages 
with  similar  applications,  see  Koran,  xi.  70,  97 ; 
xxiii.  43  ;   .xxix.  39;  1.  41  ;  xv.  73,  S3  ;   hiii.  3. 

In  llie  most  express  terms  <lo  the  Scri|itures 
assign  this  catastrophe  of  Sodom  au<l  (iomorruh  to 
the  judicial  action  of  God,  the  Lord  of  nature.     Nf 


CHAP.   XVni.— XIX.   1-38. 


MS 


language  can  be  clearer :  "  Jehovah  rained  upon 
them  fire  from  Jehovah  out  of  heaven,''  Gen.  xix.  24. 
And  vet,  in  perfect  consistency  with  this,  may  we 
regard  it  as  broiiglit  about  by  natural  causes,  tliough 
belonging  to  those  great  movements  in  nature  which 
marked  the  primitive  period  of  our  present  earth, 
or  before  its  constitution  became  settled  in  that 
comparative  calm  which  leads  the  scoffer  to  say  that 
"all  things  continue  as  they  were  from  the  begin- 
ning." Tills  fearful  nssnis ,  or  overthrow,  has  im- 
pressed indeUble  "  vestigia  "  (to  use  the  language 
of  Tacitus)  on  the  region  in  which  it  took  place  ;  but 
DO  less  sharp  and  incisive  are  the  marks  it  has  left 
in  the  Oriental  traditions,  ami  the  peculiar  language 
to  which  it  has  given  rise  in  them  all.  It  sent  one 
Hharp  cry  through  the  ancient  Eastern  world,  and 
that  cry  has  echoed  down  to  us  through  other  chan- 
nels than  the  Hebrew  Scriptures.  Ou  tliis  account 
has  the  peculiar  language  employed  been  so  minutely 
traced,  as  furnishing  evidence  of  the  i  linute  credi- 
bility of  ail  event  so  ancient,  and  of  the  strong 
impression  it  must  have  made  at  the  time.  It  was  a 
divine  judgment,  a  divine  revelation  in  the  earth, 
too  awlul  and  too  unmistakable  to  allow  much 
diversity  of  language  in  describing  it,  and  it  is  this 
constant  manner  of  telling  the  fearful  story  which 
separates  it  widely  from  the  shadowy  and  changing 
mythical,  with  which  some  would  compare  it. — 
T.  L.] 


HOMXLETICAX  AND  PEACTTCAi. 

See  the  Doctrinal  and  Ethical  paragraphs. 

The  xviiith  ch.  Abraham,  the  xixth  Lot.  Promi- 
nent points  in  Abraham's  life:  1.  the  great  vision; 
2.  the  feast  of  the  angels ;  S-  the  faith  in  the  promise ; 
4.  the  intercession  for  Sodom.  Prominent  points  in 
the  life  of  Lot :  1.  the  entertaining  of  the  angels ;  2. 
the  moral  resistance  of  the  assault  of  the  whole  city 
of  Sodom;  3.  his  faith,  and  his  mission  to  his  two 
sons-in-law ;  4.  his  emigration  with  his  family  in  dis- 
tress, before  the  judgment.  The  revelation  of  grace 
and  of  wrath. — The  connection  of  the  announcement 
of  salvation  with  the  announcement  of  judgment. — 
The  oak  grove  of  Mamre,  and  the  burning  Sodom. — 
•  As  Abraham  saved  Lot  the  first  time  through  war, 
BO  the  second  time  through  his  intercessory  prayer. — 
Abraham  and  Lot  in  their  different  positions. — In 
their  last  position  with  respect  to  each  otlier  (Aljia- 
ham  the  friend  of  God,  Lot  the  fugitive  from  Sodom, 
etc.). — The  connection  of  the  manifestation  to  Abra- 
ham and  Lot. — The  great  manifestation  of  God,  in  the 
life  of  Abraham,  in  its  great  significance  :  1.  A  reve- 
lation of  the  incarnation  of  God,  of  the  future  Christ, 
and  at  the  same  time  of  the  angehc  world ;  2.  a  reve- 
lation of  the  great  sign  of  the  coming  redemption, 
and  of  the  coming  judgment. 

1.  Section.  The  appearance  of  Jehovah  in  the 
oak  grove  of  Mamre,  aiid  the  promise  of  the  birth  of 
Isaac  (ch.  xviii.  1-15).  The  great  manifestation  of 
God,  in  the  life  of  Abraham,  is  the  most  striking  sign 
m  the  old  covenant  of  the  mcamation  of  God. — The 
feast  in  the  oak  grove  of  Mamre;  a  sign  of  the  incar- 
nation of  God. — Abraham  in  the  oak  grove  of  Mamre ; 
great  in  his  power  of  intuition,  and  great  in  his  activ- 
ity — Herein,  also,  a  type  of  Christ. — As  in  all  great 
characters,  the  contrasts  of  nature  are  here  reconciled 
and  removed. — Abraham's  hospitality  as  to  its  pecu- 
liar traits. — The  real  method  and  spirit  of  hospitality 
■onsists  alonp  in  this,  that  in  or  with  the  stranger  we 


receive  the  Lord  himself. — How  well  love  and  hu' 
mility  qualify  Abraham  to  be  the  giver  of  the  feast, 
the  one  who  makes  i-eady  the  mt-al  and  then  stands 
and  serves. — Sarah  as  the  iiousewife. — Sarah's  doubt- 
ing laughter,  and  believing  astonishment. — Ver.  1" 
The  promise  of  l.saac :  1.  apromise;  2.  an  endless  lu! 
ness  and  succession  of  promises. — Sacred  oak  grove : 
sign  of  the  sacred  temples,  especially  of  tlie  Gothic 
Cathedral, — the  sacred  feast,  sign  of  the  most  sacred 
meals. — Abraham's  friendship  with  God  as  hospital- 
ity :  1.  God  as  the  guest  of  Abraham  in  this  world  ;  2. 
Abraham  as  the  guest  of  God  in  the  other  world  (to  sit 
down  with  Abraham,  Abniham'a  bosom). — Starkk: 
Ver.  1  (The  manifestation  of  the  Son  ol  God,  at  first, 
is  not  through  a  natural  nor  even  through  a  personal 
union,  but  through  a  voluntary  and  casual  union, 
since  he  took  from  his  free  love  a  body,  or  rather  the 
tbrm  of  a  body,  for  a  time). — To  this  person  are 
ascribed  divine  works,  omnipotence  (vers.  10,  14), 
omniscience  (ver.  13),  the  power  to  execute  judg- 
ment (ver.  25). — The  virtue  of  hospitality  is  becoming 
to  Christians,  and  should  be  practised  especially  by 
believers  and  the  pious  (Heb.  xiii.  2  ;  Is.  Iviii.  7 ;  1 
Pet.  iv.  9  ;  Job  xxxi.  32  ;  Rom.  xii.  13  ;  Gal.  vi.  10); 
but  still  they  must  use  circumspection  here  also. — We 
should  not  permit  strangers  to  rest  in  the  streets,  but 
receive  them  and  show  them  kindness  and  help  (Rom. 
xii.  13),  to  which  now  imikeepers  are  in  a  pecuUar 
seuse  obliged  (Luke  x.  34,  35). — Ver.  15.  From  the 
fact  that  Sarah  makes  no  further  reply,  but  receives 
her  rebuke  patiently,  we  may  see  that  she  recognizes 
her  fault,  and  that  God  had  rebuked  it,  hence  she 
also  is  graciously  preserved,  that  she  should  be  at 
the  same  time  the  type  of  the  free  New  Testament 
Church  (Gal.  iv.  22,  27, 31)  and  the  mother  of  believers 
(1  Pet.  iii.  t>).  How  severely,  on  the  other  hand,  Zach- 
arias  was  chastised  for  his  unbelief  (see  Luke  i.  20.) — 
A  Christian  must  never  measure  the  promises  of  God 
by  what  seems  good  to  him,  but  give  to  the  powei 
of  God  the  preference  over  his  reason  (Zech.  viii.  6  ; 
Luke  i.  37  ;  1  Pet.  iii.  6). — Gerlach  :  In  regard  to 
Sarah.  Even  her  unbelief  which  lay  concealed  within 
her,  must  be  brought  out  into  the  light,  since  it  was 
now  designed  to  confirm  her  confidence  in  the  prom- 
ise, which  should  not  be  fulfilled  without  her  faith. — 
Schroder,  (Luther):  Now  there  is  hospitahty  in  all 
places  where  the  church  is.  She  has  always  a  com- 
mon purse  and  storehouse,  according  to  Matt.  v.  42, 
and  we  should  all  so  serve  her,  and  furnish  her,  not 
only  with  doctrine  but  also  with  kindness,  so  that 
the  sjiirit  and  the  flesh  may  here  at  the  same  time  find 
refreshment  and  consolation  (Matt.  xxv.  35,  40). — 
Kambach:  Ver.  8.  As  Abraham's  tent  is  here  the 
house  in  which  the  Son  of  God  and  his  angels  are 
entertained,  so  is  his  bosom  the  common  place  of 
rest  for  the  blessed  in  the  other  world  (Luke  xvi.  22). 
— The  power  and  susceptibility  for  intuition,  and 
the  absorbing  and  even  careful  attention  to  busi- 
ness, which  were  separated  in  Mary  and  Martha  (Luke 
X.  39),  are  here  seen  united  in  the  same  person. — 
That  they  jnust  necessarili/  eat,  would  be  in  opposition 
to  their  spiritual  nature,  but  the  power  to  eat  was  given 
with  the  human  form. — Ver.  9.  Now  follows,  at 
LuTHKR  says,  the  table  talk,  that  nothing  might  be 
wanting  in  this  description,  and  that  the  whole  world 
might  know  that  this  feast  was  not  so  passed  as 
among  the  monks,  who  must  keep  silence  at  th» 
table. 

2.  Section.  The  revelation  of  God  coneeTing 
Sodom,  and  Abraham!'^  hiferce.-inort/  prai/er  (vers.  16- 
33). — 1    The  communing  of  God  with  himself  befor* 


44b 


GEXESIS,  OB  THE  FIKST  BOOK   OF  MOSES. 


the  revelation  (ver.  18),  or  the  revelation  of  God 
throughout  the  truit  of  the  highest  divine  purpose,  as 
tlie  creation  of  man ;  2.  the  reason  for  this  revela- 
tion (ver.  lii);  3.  its  oontents  (vers.  20,  21);  4.  its 
results :  a.  the  departure  of  the  men  to  the  judgment 
(ver.  22) ;  b.  the  intercession  of  Abraham  (vers.  23- 
SO).—  .\bi-alKim  the  friend  of  God  (child  of  God,  ser- 
vant of  God,  the  intiuiaie  confidant  of  God). — The  cry 
of  the  sin  of  Sodom. — Tlie  intercession  of  Abraham  for 
Bodoin  as  the  first  long  prayer  and  intercession  com- 
municated to  us  :  1.  awaliened  or  animated  by  the 
consciousness  of  salvation  which  was  given  to  him ; 
2,  as  a  pattern  for  all  intercessory  prayers, — The 
great  importance  of  intercession. — Its  features:  1. 
The  boldness  of  faith ;  2.  caution  m  the  fear  of  God  ;  3. 
truthfulness  of  love. — Even  the  apparently  unavailing 
intercessions  are  not  in  vain. — Starke:  Ver.  20. 
They  (the  Sodomites)  went  so  far  that  the  greatness 
of  tlieir  sin  had  become  a  proverb  (Is.  i.  9  fi'.),  and 
therefore  they  were  destroyed  4ti0  years  earlier  than 
the  Canaanites. — The  sins  crying  to  heaven  are  espe- 
cially, in  the  Holy  Scriptures:  1.  the  shedding  of 
innocent  blood  (ch.  iv.  10 ;  Job  xvi.  18) ;  2.  the 
sin  of  Sodom ;  3.  the  oppression  of  the  people  of 
God  (Ex.  iii.  7),  especially  of  widows  and  orphans. 
(Ex.  XX.  22,  27;  Sirach.  xsxv.  19);  4.  the  withhold- 
ing of  the  hire  of  the  laborer  (James  v.  4). — There- 
fore he  could  not  umlerstand  by  the  righteous  little 
ehildren;  for,  although  they  are  not  righteous  in 
their  natural  state,  they  could  not  have  committed 
sins  crying  to  the  heavens. — They  were,  however, 
included  with  those  destroyed,  without,  it  may  be 
hoped,  any  injury  to  their  blessedness,  or  (so  will  it 
be  added  by  some  in  an  uncertain  way)  because  Gud 
saw  that  they  would  tread  in  the  Ibotpaths  of  their 
fathers.  [But  the  Scriptures  never  allude  to  this 
knowledge  of  God  as  the  ground  of  his  acts,  either 
saving  or  destructive. — The  same  event  bears  a  very 
different  aspect  and  meaning  as  sent  to  the  wicked 
and  the  good,  e.  g.,  death.  So  with  these  judgments. 
— A.  G.]  The  nearer  Abraham  comes  to  God  in 
his  prayers  and  intercession,  the  more  clearly  he 
recognizes  his  nothingness  and  entire  unworthi- 
ness.  A  glorious  fruit  of  faith. — The  people  of  So- 
dom, indeed,  could  not  think  what  was  determined 
in  the  purpose  of  the  watchers  concerning  them,  and 
how  Abraham  stood  in  the  breach. — Ver.  32.  This 
I  will  is  here  repeated  six  times,  to  intimate  the  truth 
of  God,  his  earnest  will,  that  he  does  not  will  the 
death  of  the  sinner,  hut  rather  tliat  he  should  turn 
unto  him  and  Uve  (Ezek.  xviii.  11,  32). — Bib.  Tub.  : 
Intercession  for  a  brother  believer,  even  for  the  god- 
less, a  Christian  duty. — Mark  this,  ye  godless,  that  ye 
and  the  world  stand  only  for  the  sake  of  the  righteous. 
— We  must  come  before  God  with  the  greatest  rever- 
ence, and  in  the  deepest  humility  of  heart  bow  our- 
selves before  his  sacred  majesty. — The  righteous  are 
highly  esteemed  In  the  sight  of  God. — (Jerlach: 
Ver.  19.  Abraham,  I  have  known  him,  t.  e.,  chosen 
in  my  love.  As  Amos  iii.  2  ;  John  -wii.  3.  Ver.  23. 
The  righteous  who  dwell  together  with  the  godless 
in  any  place,  restrain  the  judgments  of  God. — Zi.n- 
ZENnoRK :  I  catmot  tell  in  terms  strong  enough  the 
blessed  privilege  of  speaking  with  our  Lord. — Cai.- 
WKK  IIaniibui  n :  Hut  in  this  prayer  lie  concealed 
deep  mysteries,  which  render  conspicuous  to  us  the 
worth  and  importance,  in  the  sight  of  (Jod,  of  the 
righteous  in  the  worlil,  and  on  the  oilier  hand  helps 
to  explain  tin*  woiidcri'iil  jiatience  and  long  suffering 
of  God  towards  the  evil,  aud  even  towards  lieaven 
OTini;  siunprB. — Schroder:   Calvin:   If,   therefore, 


oftentimes  temptations  contend  in  our  hearts,  snA 
things  meet  us,  in  the  providence  of  God,  which  seem 
to  involve  a  contradiction,  let  the  conviction  9f  his 
righteousness  still  be  unshaken  in  us.  We  musl 
pour  into  his  bosom  the  cares  which  give  us  pain 
and  anxiety,  that  he  miy  solve  for  us  the  difficultiei 
which  we  cannoi  'k:)lve. — Passava.nt:  When  I  othe* 
wise  can  ilo  nothing,  when  I  am  without  any  iuflu 
ence,  and  free  access,  without  any  means  or  anj 
power,  then  still  I  may  do  something  through  the  in 
tercessory  prayer. 

3.  Section.  The  entrance  and  ■•<njourn  of  the 
a7i(/els  in  SoJoiii,  and  the  final  manifestation  of  its 
depraviti/^  in  contrast  with  the  better  conduct  of  l/oi 
(ch.  lix.  1-11).  There  are  parts  of  this  section 
which  do  not  seem  fitted  for  public  reading  and 
homdetical  treatment.  But  the  examination  of  the 
whole  history  may  be  joined,  by  practical  and  homi- 
letical  wisdom,  to  the  section,  vers.  1-3. — How  sin 
is  radically  a  beginning  of  the  most  extreme  corrup- 
tion :  1.  it  is  against  nature,  and  tends  to  the  most 
unnatural  abominations  ;  2.  a  delusion,  which  tends 
to  fury  and  madness  ;  3.  an  act  of  disobedience, 
which  issues  in  rebellion  against  God ;  4.  an  impu- 
dence and  falsehood,  tending  even  to  blasphemy. — 
Hellish  night-scenes  in  the  earliest  antiquity. — The 
blinding  of  the  godless  that  they  could  not  find  what 
they  sought. — Starke:  (It  is  incredible  that  Lot,  as 
the  Rabbins  think,  sat  in  the  gate  to  judge  (Deut. 
,\vi.  18)  and  had  been  a  judge  in  Sodom.) — A  Chris- 
tian must  behave  towards  every  one,  especially 
towards  the  pious,  with  humility  and  reverence 
(Rom.  xii.  10). — The  holy  angels  dwell  cheerfully 
with  the  pious. — Ver.  5.  (Lev.  xviii.  22,  24;  xx.  13.) 
Has  not  experience  shown,  that  if  here  and  there 
songs  and  prayers  have  been  offered  in  a  home  at 
evening  by  devout  persons,  there  have  been  those 
who  have  run  together  before  the  windows  and 
made  them  the  matter  of  sport  and  ridicule,  while 
on  the  other  hand,  in  other  homes  every  kind  of 
night  revel  has  been  endured  and  approved. — Ver. 
8.  The  offer  of  Lot  did  not  spring  from  evil,  but 
from  the  greatest  confusion  and  alarm  ;  still  he  did 
wrong  (Rom.  iii,  8  ft'.).  We  see  from  this:  1.  that 
Lot  is  not  to  be  praised  as  some  have  thought  (Am- 
brose, Chrysostom) ;  2.  that  he  was  not  guilty  of  a 
sin  which  removes  him  beyond  the  grace  of  God. — 
Ver.  9.  An  unreasonable  reproach.  Had  there 
been  now  ten  such  strangers  in  Sodom,  they  woidd 
not  yet  have  been  destroyed. — The  gracious  requital. 
Lot  ventured  all  to  preserve  his  guests ;  now  he  ex- 
periences how  he  is  saved  by  them.*  It  belongs  to 
no  man  to  prevent  a  greater  sin  by  a  lesser. — 
Whoever  will  judge  and  punish  the  rough  world, 
must  be  a  disturber  and  excite  an  uproar. — (Todlesfl 
people  are  only  hardened  the  more,  tlirough  kind  and 
gracious  warnings. — Woe  to  him  whom  (iod  strikes 
with  spiritual  blindness.f — Gerlacii  :  The  very  na- 
ture of  the  trial  which  God  adopts  consists  in  this, 
that  he  honors  to  the  very  last  the  liberty  lent  by 
him  to  the  creature,  and  does  not  punish  to  destruc- 
tion until  the  most  extreme  abuse  of  freedom  haa 
been  made  evident. — Cai.wek  Uanobuch  :  Sins  and 
shameful  vices  a|ipear  in  their  fullest  disgracefulnest 
in  the  night. — Lot  appears,  also,  to  have  before 
rebuked  their  sinful  movements,  wherefore  they 
reinouch  him,  the  stranger,  with  a  lust  of  power  — 

•  [Ood's  ponple  aro  aaie  when  angels  stanc  seniriaaal 
tho  (loorn.  Bush  — A.  G.] 

t  [It  is  tlie  use  of  God,  to  blind  and  besot  the«e  xhom  ii- 
mcaus  to  destroy.  Bp.  Hall :  Bush. — A.  G.l 


CHAP.    NVill.— XIX.    1-38. 


441 


T.ie  nearer  the  judgmema  of  God,  the  greater  the 
security  ol'  sinners.  [The  scriptural  signs  that  the 
judgment  is  near  are:  1.  that  God  abandons  men  or 
communities  to  out-breaking  and  presumptuous 
"ina ;  2.  that  warnings  and  chastisements  tail  to 
produce  their  effect,  and  especially  when  the  person 
growa  harder  under  them  ;  3.  that  God  removes  the 
good  from  any  community — so  before  the  flood,  so 
before  the  destruction  of  Jerusalem  ;  ami,  4.  the 
deep,  undisturbed  aecurity  of  thoae  over  whom  it  is 
suspended. — A.  G.] 

4.  SecHoit .  LoCs  salvation.  Sodom^s  destruction 
(vers.  12-29).  Lot's  rescue  from  Sodom:  1.  his 
obedience.  The  first  message  of  deliverance  (vers. 
12-14).  2.  Then,  even,  scarcely  saved,  on  account 
of  his  delay  and  fears  (vers.  15-22). — The  test  of 
Lot  in  the  judgment  of  Sodom:  1.  Saved,  indeed, 
but,  2.  scarcely  saved,  and  that  with  ditficulty. 
Urged,  importuned  by  the  angels.  Paralyzed  by 
his  terror  in  the  way.  His  wife  lost.  [Almost  saved, 
and  yet  lost. — A.  G.]  His  daughters. — In  the  his- 
tory of  Lot,  also,  the  unity  of  the  family  is  again 
illustrated  :  1.  In  its  great  importance ;  2.  in  its  final 
extent. — Ver.  15.  The  danger  in  delaying  the  flight 
out  of  Sodom,  t.  «.,  of  conversion,  or  also  of  separa- 
tion from  the  society  of  the  wicked. — Starke:  (Vei-. 
12.  It  may  be  what  belongs  to  thee,  and  could  there- 
fore relate  to  his  possessions,  especially  his  herds. 
Still,  some  doubt,  and  think  that  he  bore  away  as  a 
gain  or  spoil  only  his  own  life  and  the  lives  of  his 
family,  while  he  must  have  left  the  herds  behind  in 
his  haste.) — Ver.  14.  Acts  xvii.  18. — Sodom  a  type 
of  the  spiritual  Babylon  (Rev.  xi.  8). — Whoever  will 
Qot  be  borne  away  and  crushetl  with  the  godless,  he 
must  early  and  cheerfully  separate  himself  from 
them,  while  he  has  time  and  leisure  *  (Rev.  xviii.  4). 
— Ver.  16.  God  shows  his  goodness  not  only  to  the 
pious,  but  to  those  who  belong  to  them. — Upon  ver. 
21.  How  God  excuses  the  weakness  of  the  believer, 
if  be  walks  with  God  in  uprightness. f — As  Zoar  was 
spared  at  the  intercession  of  Lot,  so  afterwards  the 
house  of  Laban  was  blessed  for  Jacob's  sake,  and 
Potiphar  for  the  sake  of  Joseph,  the  widow's  meal- 
chest  and  cruse  of  oil  for  the  sake  of  Elijah. — That 
Zoar  was  made  better  by  the  recollection  of  the  ter- 
rible overthrow  of  the  cities  may  be  inferred  from  the 
fact  that  it  was  still  standing  at  the  time  of  Isaiah  (Is. 
XV.  5). — (A  comparison  between  Sodom  and  Rome  in 
eight  particulars :  beautiful  region ;  security  ;  iniqui- 
ties crying  to  the  heavens ;  the  true  faith  persecuted ; 
announcement  of  its  judgment  (Rev.) ;  the  rescuing 
tf  the  pious  ;  punishment  by  fire ;  the  rising  of  the 
sun  ;  the  enlightening  of  the  Jews,  etc.  H.  C.  Ram- 
bach.) — (The  Dead  Sea:  Troilo  and  others  say:  I 
could  compare  it  only  with  the  jaws  of  hi'll.)-^The 
fearful  judgment  upon  Lot's  wife:  1.  She  died  imme- 
diately ;  2.  in  her  sins ;  3.  an  unusual  death ;  4. 
temained  unburied,  an  example  of  the  vengeance 
of  God.— Luke  vii.  32.  33;  ix.  62.— Ver.  28.  It  is 
ca.m,  pleasant  weather  with  the  children  of  God, 
when  it  storms  with  the  godless  (Exod.  x.  22,  23; 
Pa.  xxxii.  1(1). — Gerlach:  A  living  type  of  those 
w'-iom  the  messenger  of  the  Lord  warns  before  the 
fature  punishment  (Luke  xvii.  28,29). — The  word  : 
1<m(«  and  esca/.e/or  thy  life  ;  this  is  the  deep  under- 

•  ["The  man  who  will  not  consult  for  his  own  safety,  and 
^•ho,  even  being  w.amed  to  beware,  yet  exposes  himself  by 
his  sloth  to  ruin,  deserves  to  perish."  Calvin. — A.  G.J 

t  [It  is  no  new  thing  for  the  Lord  to  grant  sometimes, 
nt  an  indulgence,  what  he  does  not  approve.  Calvin.  See 
.Tacobus  —A.  G.l 


tone  of  love,  which  is  heard  through  all  preaching  ol 
the  gos|)el. — Calw.  Hanh.  :  The  mercy  of  the  Lord 
saves  Lot  and  his  family,  as  a  brand  plucked  from 
the  burning.  Until  Lot  is  saved  the  Lord  himself 
restrains  his  hand. — Schwenke:  Ver.  15.  The  ileep 
imprcs.sion  which  the  declaration  of  the  near  judg 
ment  made  upon  him  was  greatly  weakened  by  the 
mocking  words  of  his  sons-in-law  ;  he  delays,  waits, 
|iuts  off.  Flesh  and  blood,  and  the  clinging  to  the 
beautiful  city,  struggle  with  oliedience  to  the  revela- 
tion from  God. — Schih.dek  :  The  entrance  of  Lot 
into  the  vale  of  Siddim  corres[)onds  to  his  exodus 
(Baui)igarten).* — How  the  first  universal  judgment 
of  the  flood,  like  the  partial  judgment  upon  Sodom 
and  Gomorrah,  serves  in  the  Scriptures  as  an  exam- 
ple and  type  of  all  the  divine  judgments,  and  espe- 
cially of  the  last  judgment  (Luke  xvii.  28  ff. ;  2  Pet. 
ii.  li,  etc.). — Heuser:  Destruction  of  Sodom:  1.  A 
judgment  from  heaven;  2.  a  sign  for  the  earth. — 
Taube  :  The  eternal  righteousness  of  God  in  the 
judgment  upon  Sodom  and  Lot's  wife.  The  free 
mercy  of  God  in  saving  Lot  and  his  family. 

h.  Section.  Lots  disappenrance  and  his  descend- 
anU  (vers.  30-38).  The  Sr>th  verse  is  alone  fitted 
for  public  use.  But  from  this  a  faint  light  may  be 
thrown  upon  the  whole  night-scene  Lot's  disap 
pearance  as  a  dweller  in  caves. — Lot's  history  illus- 
trates the  truth,  that  whoever  will  build  a  hotise. 
must  count  the  cost:  1.  His  inspired  exodus  from 
Haran  with  Abraham,  and  journey  through  Canaan 
to  Egypt,  with  ever-increasing  wealth  ;  2.  his  settle- 
ment in  the  valley  of  Sodom  ;  3.  his  asylum  in 
Zoar;  4.  his  disappearance  from  the  scene  in  the 
caves  of  the  mountains. — How  should  the  pious  fear 
temptations  when  the  mind  is  unbent  after  extreme 
spiiitual  tension. — Man  falls  easily  into  the  sins  of 
the  flesh  when  the  ideals  of  his  intellectual  life  are 
dissolved  and  lose  their  power. f — Ruth  a  Moabitesa. 
— Starke  :  Lot's  daughters.  The  reason  which 
moved  them  was  rather  a  groundless  prejudice  thau 
wantonness  of  the  flesh.  (Anxiety  lest  the  human  race 
should  perish.  It  may  he,  also,  that  they  were  only 
Lot's  step-daughters,  if  he  had  married  in  Sodom  a 
widow  who  was  the  mother  of  two  daughters). — 
Cramer  :  Loneliness  in  retired  places  allures  not 
only  to  good,  but  also,  and  much  more,  to  great  sins 
(Eccles.  iv.  10). — Whoever  will  avoid  sin  must  avoid 
the  occasions  which  lead  to  it. — [Strong  drink  the 
fruitful  source  of  untold  degradation  and  sins. — A. 
G.] — Gregort  I. :  There  was  a  moral  sense  in  Lot, 
but  it  was  confused  and  disturbed.  Intoxication  de- 
ceived Lot,  who  was  not  deceived  in  Sodom  ;  the 
flames  of  lust  burn  him,  whom  the  flames  of  sulphur 
did  not  burn. — Lcther  :  Some  think  that  Lot  died 
soon  after,  from  distress  and  sorrow,  before  his 
daughters  were  delivered,  because  otherwise  he 
woiUd  not  have  consented  that  names  should  be  given 
the  children  constnnily  reniimling  him  of  his  in 
cest. — He  who  was  not  deceived  in  Sodom,  drunken- 
ness deceived ;  who  in  .Sodom,  the  very  school  of 
unchastity,  had  lived  chastely,  in  the  cave  was  guilty 
of  incest ;  suffered  shipwreck  in  the  harbor. — Ruth 
a  Moabitess.  We  may  infer  from  Is.  xi.  14  ;  Jer. 
xlviii.  47  ;  Dan.  xi.  41,  that  there  will  be,  besides, 

♦  [The  beauty  and  fruitfulness  of  nature  attracted  him, 
and  he  chose  it  without  thinking  wliether  it  would  work 
injruy  to  his  soul.  The  same  power  now  prevf^nts  bin-  from 
earnestly  heeding  the  salvation  of  his  soul.  Baumoartcn, 
p.  213.— A.  G.l 

t  [ "  Those  who  have  been  wondrously  preserved  froir 
temporal  destruction,  may  shamefully  fall  into  sin.'*  Ja 
eobus. — A.  G  ' 


44S  GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


some  conversions  from  the  Moabites  to  Christ. — The 
children  of  Ammon  were  characterized  by  similar 
sins  with  timse  of  their  brother  Moab,  and  therefore 
have  a  similar  future. — Drunkenness  is  the  way  to 
all  bestial  lusts  and  acts. — (Holy  descendants  from 
polluted  beds.  Judg.  xi.  1 ;  Heb.  xi.  32.)— Sihroder : 
The  thought  tliat  they  sliould  remain  alone  in  case 
of  their  father's  early  death  was  one  to  them  very 
hard  to  bear.  Then,  indeed,  tliey  would  be  entirely 
helpless  and  without  protection  in  the  wide  world. 
If  no  husband  was  granted  to  them,  they  would  at 
least  have  children,  sons,  who  could  give  protection 
and  help. — {Berl.  Bibel. :  The  following  riddle  has 
been  constructed  from  the  history:  My  father,  thy 


father,  our  children's  grandfather;  my  husband,  tlj 
husband,  the  husband  of  our  mother,  and  yet 
one  and  the  same  man.) — Baumgakten  :  This  is  lua 
crime  of  Lot's  daughters,  that  to  secure  descend- 
ants, and  those  of  pure  blood,  they  thought  incest  a 
small  otfen'"e. — Herbergeb  •  For  one  evil  hour,  one 
must  bea:  the  sword  at  his  side  a  whole  year. — 
The  same:  Still  even  such  children  (illegitimate  and 
spri  ging  from  incest)  should  not  despair,  (iod  can 
do  great  things  even  through  the  illegitimate  Jephtha 
(Judg.  xi,  1  fl'.).  True  repentance  makes  all  well 
[But  true  repentance  is  never  separated  from  triu 
faith.  Faith  in  Christ  and  repentance  make  all  well. 
— A.G.] 


EIGHTH    SECTION. 

Abraham  and  Abimeleeh  of  Oerar.     Jiu  and  Sara/i's  renewed  exposure  throxtgh  his  human,  eaUu- 

lating  prudence^  «s  formerly  in  Egypt  before  Pharaoh.     The  Divint  preservation, 

Abraham's  intercession  for  Abimeleeh, 


Chapter  XX.    1-18. 

1  And  Abraham  jotimeyed  from  thence  toward  the  south'  country  [the mid-dayl,  and 

dwelled  between  Kadesh  and  Sliur,  and  sojourned  [as  a  Btramger  even]  in  Gerar  [lodging-piace, 

2  pilgrim's  rest].     And  Abraham  said  of  Sarah  his  wife,   She  is  my  sister;  and  Abimeleeh 

3  [father  of  the  king,  or  father-king]  king  of  Gerar  sent  and  took  Sarah.  But  God  [Eiohim]  came 
to  Abimeleeh  in  a  dream  by  night,  and  said  to  him,  Behold,  thou  art  but  a  dead  man 
[thou  diesi,  art  dead],   for  the  woman  which  thou  hast  taken  ;    for  she    is  a  man's   wile 

4  [is  married].     But  Abimeleeh  had  not  come  near  her :  and  he  said,  Lord,  wilt  thou  slay 

5  also  a  righteous  nation?  Said  he  not  unto  me.  She  is  my  sister?  and  she,  even  she 
herself  said.  He  is  my  brother :   in  the  integrity  of  my  heart,  and  the  innocency  of  my 

6  hands  have  I  done  this.  And  God  said  unto  him  in  a  dream,  Yea,  I  know  that  thou  didst 
this  in  the  integrity  of  thy  heart ;    for  I  also  witliheld  thee  from  sinning  against  me : 

7  therefore  suflfered  I  thee  not  to  touch  her.  Now  therefore  restore  the  man  his  wife  ; 
for  he  is  a  prophet,''  and  he  shall  pray  for  thee,  and  thou  shalt  live :  and  if  thou  restore 

8  her  not,  know  thou  that  thou  shalt  surely  die,  thou  and  all  that  are  thine.  Therefore 
Abimeleeh  rose  early  in  the  morning,   and  called  all  his  servants,  and  told  all  these 

9  things  in  their  ears :  and  tlie  men  were  sore  afraid.  Then  Abimeleeh  called  Abraham, 
and  said  unto  him.  What  hast  thou  done  imto  tis?  and  what  liave  I  ofTended  thee,  that 
thou  hast  brought  on  me  and  on  my  kingdom  a  great  sin  ?  thou  hast  done  deeds  unto 

10  me  that  ought  not  to  be  done.     And  Abimeleeh  said  unto  Abraham,  What  sawe.st  thou 

11  [evil],  that  thou  hast  done  this  thing?  And  Abraham  said.  Because  I  thought  [said], 
Surely  the  fear  of  God  [Eiohim]  is  not  in  this  place  ;  and  they  will  slay  me  for  my  wife  a 

12  sake.     And  yet  indeed  she  is  my  sister;   slie  is  the  daughter  of  my  father,  but  not  the 

13  daughter  of  my  mother;  and  she  became  mj  wife.     And  it  came  to  pass  when  God 

rElohim]  caused  me  to  wander  [to  go  on  pilgrimages;  a  striking  plural.'    The  manifestations  of  God  here  and 
there,  caused  me  to  go  here  and  there,  pilgrimages]    from    my    father's    house,  that  I    said   untO   her, 

This  is  thy  kindness  which  thou  .'ihalt  show  unto  me;  at  every  place  whither  we  shall 

14  come,  say  of  nie.  He  is  my  brotiier.  And  Abimeleeh  took  slieep  and  oxen  [smaU  and 
large  cattle],  and  menservants,  and  womenservants,  and  gave  them  to  Abraham,  an  1  re- 

15  stored  him   Sarah   his  wife.      And  Abimeleeh   said,  Behold,  my  land   is  before  tlie«= 
!6  [stand*  open  to  theo]  :  dwell  where  it  pleasetli  thee  [is  good  in  thine  eyes].     And  unto  Sarah  he 

said.  Behold,  I  have  given  thy  brother  a  thousand  pieces  of  silver :  behold  he  is  to  thee 


CHAP.    XX.    1-18. 


t49 


[for]  a  covering  of  the  eyes  unto  all  that  are  with  thee,  and  with  all  other :  ".bus  she 

was  reproved  *  fset  right,  proved  to  be  a  wife,  not  unm:irriedl. 

17  So  Abraham  prayed  unto  God  [Elohim]  :  and  God   [Eiohim]  healed  Abinielech,  and 

18  his  wife,  and  his  maidservants;  and  tiiey  bare  children.     For  the  Lord'  had  fast  closed 
up  all  the  wombs  of  the  house  of  Abimelech,  because  of  Sarah,  Abraham's,  wife. 

t'  Ver.  1. — SSiH  .    The  region  south  of  what  was  afterwards  called  Judah. — A.  G.l 

[*  Ver.  7.— X^nS  ,  from  X33  ,  to  cause  to  bubble  up  as  a  fountain.  Keil,  Delitzsch,  and  others  derive  it  from  A  root 
t<3  and  XD,  to  breathe,  and  thus  make  uabi  to  mean  one  inspired — who  speaks  that  which  is  inbreathed  of  God. — A.  Q. 

(^  Ver.  13  — ^ypn  is  plural  in  punctuation,  agreeing  grammafically  with  D^n,X.  Vav,  however,  may  be  regaided 
u  the  third  radical,  and  the  verb  may  then  really  be  singular.     Mdrpht,  p.  325. — A.  G.] 

[*  Ver.  16.— nnD3,  2  pers.  fem.  sing.    Niphal,  an  unusual  form.    See  the  Exegetical  note.— A.  G.] 

I'  Ver.  18.— Jelio'vah.— A  G.l 


GENERAL  PRELIMINARY  REMARKS. 

1.  The  present  chapter  and  the  following  ap- 
pear to  favor  strongly  the  documentary  hypothesis. 
The  cases  in  which  the  name  Jehovah  appear.-s  (chap. 
XX.  18  and  xxi.  1),  have,  according  to  Delitzsch,  all 
the  traits  of  explanatory  additions  of  the  complett-r. 
But  Knobel  accepts,  aside  from  the  text  of  the  origuial 
writing  (chap.  xxi.  2-5),  a  twofold  enlargement, 
which  should  be  ascribed  to  the  Jehovistic  writer, 
but  which  he  must  have  derived  in  great  part  from 
Elohistic  records  designed  to  complete  the  original 
record,  and  only  in  part  from  a  completing  Jeho- 
vistic record  (p.  180,  181).  We  leave  the  hypothesis 
of  different  records  to  rest  upon  its  own  basis,  but 
shall  enquire  how  far  the  choice  in  the  names  of  God 
may  be  explained  from  the  text  itself,  and  this  with- 
otit  regara  to  the  hypothesis  in  question. 

2.  The  repetition  of  the  fact  that  Abraham  pro- 
claims his  wife  to  be  his  sister  has  been  noticed 
already.  In  Knobel's  view,  the  Jehovistic  writer  has 
recorded  tlie  occurrence  with  Sarah  already  (ch.  lii. 
11-20),  because  he  was  there  an  independent  narra- 
tor, which  is  not  the  case  here.  "  This  conjecture," 
remarks  Delitzsch,  "  is  certainly  plausible  if  one 
ascribes  the  Elohistic  portions  to  a  peculiar  source, 
but  it  is  equally  probable  that  the  same  eveut  might 
occur  twice  in  the  life  of  Abraham."  Keil,  on  the 
other  hand,  justly  brings  into  prominence  the  great 
distinction  between  the  two  histories.  The  tirst  dif- 
ficulty, viz.  that  Abraham,  after  having  experienced  in 
Egypt  tlie  reproach  of  this  deed,  should  here  repeat 
it  once  more,  caunot  be  removed,  if,  as  Delitzsch 
holds,  Abraham  in  Egypt  had  condemned  himself  to 
penitence  after  the  reproof  of  Pharoali ;  if  even  he 
walked  under  a  general  sense  that  he  had  done  wrong, 
as  Delitzsch  and  Bauingarten  state  the  case.  [It  is 
not  insupposible,  surely,  in  the  light  of  experience, 
that  even  such  a  believer  as  Abraham  should  have 
fallen  again  into  the  same  sin:  that  he  should  have 
repeated  the  act  even  when  he  was  walking  under  the 
sense  of  his  wrong-doing  in  the  first  instance. — A.  G.] 
Our  history  gives  us  the  key  (v.  13)  why  this  act  was 
repeated.  Abraham  could  not  make  an  explanation 
to  Pharoah,  concerning  the  determination  to  pro- 
Claim  his  wife  his  sister  while  among  strangers,  but 
Abimelech  has  instilled  the  necessary  confidence  in 
aim,  for  this  confidential  explanation.  But  if  this 
is  the  case  once  with  the  ma\im,  the  event  might, 
under  possible  circumstances,  have  often  occurred 
unless  Jehovah  had  interfered  to  prevent  this  ven- 
ture of  an  unfounded  and  exaggerated  confidence  ; 
which  we  have  already  above  distinguisheii  from  a 
mere   exposure  of  Sarah.      It   must  be  taken   into 

29 


account,  moreover,  that  Abraham  had  recently  r». 
ceivttd  fearful  impressions  of  the  wickedness  in  the 
world,  which  naturally  filled  him  with  suspicion. 
The  second  difficulty  consists  in  this :  that  Abimelech 
should  have  found  delight  in  taking  Sarah,  who  was 
ninety  years  old,  into  his  harem.  According  to 
Kurtz,  the  motive  lay  in  her  still  blooming  or  now  re- 
juvenated beauty  ;  according  to  Delitzsch,  he  would 
relate  himself  by  marriage  with  the  rich  nomadic 
prince,  Abraham.  Beauty  and  the  consideration  of 
rank  do  not  exclude  each  other;  spiritual  excellence 
and  greatness  have  often  an  almost  magical  effect. 
But  it  is  to  be  observed  that  here  it  is  not  said  that 
the  beauty  of  Sarah  was  reported  to  Abimilech.  He 
knew  only,  it  may  be,  that  there  was  a  sister  of 
Abraham  in  his  tent,  and  brought  her  to  himself. 

3.  We  are  here  told  again  that  Abraham  broke 
up  his  tent,  and  journeyed  thence  towards  the  south — 
the  land  towards  the  mid-day  (ch.  xii.  9  ;  xiii.  1). 
According  to  ch.  xiii.  18,  he  had  a  permanent  abode 
at  Hebron  ;  but  here  he  removes  from  Hebron  to  the 
south.  This  is  to  be  explained  upon  the  ground  that, 
for  the  northern  parts  of  Canaan,  the  south  designates 
prei-'minently  the  land  of  Judah;  but  for  the  land  of 
.ludah,  thus  for  Hebron  itself,  it  denotes  the  parts 
towards  Arabia  Petrea,  Egypt,  and  the  western  shore 
upon  the  Mediterranean.  The  southern  section  of 
Canaan  (which  was  assigned  to  the  tribes  of  Judah, 
Simeon,  and  Benjamin)  falls  into  four  distinct  parts, 
through  the  character  of  the  couutry.  The  mountains 
(inn)  or  highlands  form  the  central  part,  upon 
whose  westerly  slopes  lies  a  hilly  country  which 
gradually  sinks  to  the  plain  (nbsil"),  while  towards 
the  east  the  desert  (i2"7^)  falls  ofl'  into  the  valley 
of  the  Jordan  and  the  Dead  Sea,  but  towards  the 
south,  the  mid-day  land  (a;3..  Josh.  xy.  21 ;  com- 
pare above  ch.  xii.  9 ;  xiii.  1 )  tonus,  in  several  distinctly 
marked  teri-aces,  a  kind  of  first  step  to  the  mountains, 
from  the  Petrean  peninsula.  (See  Geioss,  in  Stud, 
und  Krit.  1848,  p.  1080.)  Here  Abraham  descends  to 
the  stretch  of  country  between  Kadesh  and  Shur, 
and  remained  a  long  time  about  Gerar,  whose  ruina 
have  been  recently  discovered  by  Rowland,  under  tlie 
name  Khirbet-el-Gerar,  about  three  hours  south- 
easterly from  Gaza,  in  the  neighborhood  of  a  deep 
and  broad  wady,  which  takes  the  name  D.-churf-cI- 
Gerar."  Delitzsch.  Robinson  sought  Gerar  in  vain, 
see  ScHRooER,  p.  382.  "  Eusebius  and  Jerome  loc.ite 
the  place  about  twenty-five  Roman  miles  south  from 
Kleutheropolis,  and  Sozomen  relates  that  there  stood 
here,  very  near  by  a  winter  stream,  a  great  and  re- 
nowned convent.  The  name  of  Marcian,  bishop  of 
(ierai  (pi'rha|is  in  the  conveut),  appears  among  tb« 


150 


GEXESIS,  OR   THE   FIRST   BOOK   OF   MOSES. 


Bubscribers  in  the  Council  of  Chalcedon  in  the  year 
451."  "Gerar,  upon  the  way  from  Gaza  to  Elusa, 
removed  aljout  three  hours  from  the  tirst-nauied 
place."  BuD.'^eii.  The  mo3t  southerly  of  the  five 
cities  of  the  Philistines  was  not  far  from  Beersheba. 
The  king  of  Gerar,  Abimelech,  had  his  territory  in 
the  lands  of  the  Philistines,  according  to  ch.  xxi.  33. 
In  ch.  xxvi.  1,  he  is  named  directly  as  a  king  of  the 
Philistines.  According  to  Bertheau,  the  reference  to 
the  Philistines  ia  an  anticipation,  and  Delitzsch  also 
finds  in  ch.  xxvi.  traces  of  a  later  hand,  though  not 
recognizing  therein  an  actual  anticipation.  If  n'i|3B 
denotes  the  land  of  wanderers,  or  of  strangers  (Ge- 
seniusl,  the  name  denotes  those  who  came  from  the 
coasts  into  the  interior,  in  distinction  from  the  earlier 
Canaanites,  and  the  mquiry  whether  the  later  PhiMs- 
tines,  of  the  times  of  the  Judges  and  Kings,  are  here 
meant,  is  a  matter  by  itself;  in  any  case,  the  text 
here  intimates  that  the  later  confederate  cities  of  the 
Philistines  did  not  yet  exist.  Hitzig  and  Ewald  also 
concede  Philistine  emigrations  into  Canaan,  or  tradi- 
tions of  them,  before  Moses.  Kuobel's  view,  that 
Abraham  may  have  left  Hebron  from  a  similar 
anxiety  with  that  which  led  Lot  (to  leave  Zoar),  is 
arbitrary  in  the  highest  degree,  since  Abraham  was 
in  covenant  with  tlie  mightier  men  in  Hebron.  Ac- 
cording to  Keil,  he  went  probably  to  find  better 
pastures.  In  any  case  the  pasture-ground  must  be 
changed  from  time  to  time,  but  this  could  be  done 
through  a  ivider  range,  as  we  learn  from  the  history 
of  Joseph  and  Moses.  The  neighborhood  of  the 
scene  of  the  terrible  judgment  upon  Sodom,  in  con- 
nection with  other  unknown  motives,  may  have 
determined  him  to  change  his  residence.  The  birth 
of  Isaac  (ch.  xxi.)  and  the  offering  of  Isaac  (ch.  xxii.) 
occur  during  his  residence  in  the  further  soutli :  but 
then  he  dwelt  (ch.  xxiii.  1)  again  in  Hebron,  although 
his  return  thither  from  Beersheba,  where  he  had  last 
dwelt  (cli.  xxi.  33),  is  not  recorded. 

4.  l^nce,  from  the  promise  which  was  given  to 
Abraham  in  the  oak-grove  of  Mamre,  to  the  birth  of 
Isaac,  we  must  reckon,  according  to  ch.  xviii,,  about 
a  year,  Abraham  must  have  drawn  southwards  very 
soon  after  the  overthrow  of  Sodom,  and  the  meeting 
with  Abimelech  must  also  have  taken  place  at  an 
early  date.  But  if  vers.  17,  18  seem  to  point  tg  a 
louger  time,  this  creates  no  real  difficulty,  since  the 
sickness  of  the  house  of  Abimelech  may  have 
lasted  a  long  time  after  Sarah  was  restored.  More- 
over, our  history  illustrates,  in  two  respects,  what 
may  introduce  the  further  history  of  the  birth 
of  Isaac.  First,  we  see  that  Sarah  was  not  faded  in 
her  appearance,  although  according  to  the  usual  sup- 
position her  body  was  dead.  Tlien  we  see  how  her 
usual  relation  to  Abraham  could  be  aniirmted  and 
Btrengthened  by  a  new  affection  resulting  directly 
through  the  exposure  and  disturbance  to  which  it 
had  been  subjected. 


EXEGETICAi  AND  CRITICAL. 

1  Abraliam'9  settlement  in  the  Souths  ejtpecialti/ 
tk  Oerar.  AhimelechU  error,  uiiaI  the  eidmoitUioti 
0/  Ood  (vers.  1-7). — Beti^een  Kadesh  and  Shiir. 
— Kadesh,  sec  ch.  xiv.  7  ;  Slmr,  ch.  xvi.  7.  We 
must  distinguish  between  this  dwelling-place  and  the 
peculiar  sojovim  in  Gerar.  Schkuder:  *'  Leaving  his 
herds  and  servants  behind  him  in  this  region,  he 
bimself  repairs  to  Gerar."  —  Abimelech  (Father 


King,  or  my  Father  King).  A  standing  title  for  tin 
kings  of  Gerar,  as  Pharoah  was  in  Egypt  and  Mel 
chizedec,  or  .\donizedec,  in  Salem  (see  Ps.  xxxiv.  \ ) 
the  king  the  father  of  the  land. — God  (Elohiml 
came  to  Abimelech. — Itis  presupposed  that  Abime 
lech  had  the  knowledge  of  the  true  God ;  he  could  not 
have  known  him  as  Jehovah. — In  a  dream  by 
eight. — Knobel  finds  in  this  feature,  as  in  similar 
cases,  that  these  communications  are  not  in  accord 
'ance  with  the  Elohistic  writer.  But  the  supposition 
is  entirely  arbitrary.  The  prophetic  dream  of  the 
night  is  generally  closely  connected  with  the  moral 
reflections  and  longings  of  the  day.  It  is  in  full 
agreement  with  the  nature  of  dreams,  that  the  com- 
munication should  be  made  in  several,  not  in  one 
single  act  (see  Gen.  xxxvii.  and  xli. ;  Matt,  ii).— 
She  is  a  man's  wife  (married). — Literally,  ruled 
by  a  ruler,  or  her  lord.  His  sin  was  thus  marked  as 
an  infringement  of  the  married  rights  of  a  stranger. 
The  anxious  dream  appears  to  have  been  introduced 
through  the  sickness  impending  over  him  (see  v.  ]7).* 
— Wilt  thou  slay  also  a  righteous  nation? — 
Delitzsch  refers  the  C5  directly  to  the  adjective  right- 
eous. A  nation  liowever  righteous,  i.e.,  although  it 
is  righteous.  But  why  then  does  he  use  the  term 
people  or  nation  ?  Knobel  thinks  that  the  fate  of  the 
Sodomites  was  floating  in  his  mind.  In  this  way  tlu.'t 
chapter  is,  through  a  delicate  psychological  feature, 
connected  with  the  preceding.  Abimelech  is  conscious 
of  iimocence  as  to  his  subjective  state.  He  assumes 
the  right  to  possess  a  harem  or  to  live  in  polygamy, 
and  the  right  of  princes  to  bring  into  their  harem 
any  unmarried  persons  of  their  territory.  He  is  con- 
scious of  a  pure  heart,  and  asserts  that  liis  hands  aie 
pure,  since  Abraham  and  Sarah,  through  their  own 
declarations,  had  rendered  it  impossible  that  he  should 
have  any  intention  to  interfere  with  the  rights  of 
another.  She  is  my  sister.  [These  incident.s  show 
the  truth  and  the  need  of  Scripture ; — its  truth,  be 
cause  it  does  not  represent  the  patriarchs  as  exempt 
from  human  infirmities ;  the  need  of  it,  because  the 
best  of  men  were  not  able  to  make  for  themselves 
even  a  correct  standard  of  moral  duty  (and  how 
much  less  of  faith)  without  Scripture.  Wordsworth, 
p.  91. — A.  G.] — And  God  said  unto  him  in  a 
dream. — The  transaction  contiimes  in  a  new  and 
more  quiet  dream.  God  recognizes  tlie  apology  as 
essentially  vaUd,  and  reveals  to  him  how  and  why  he 
had  kept  him  from  touching  the  wife  of  a  prophet. 
With  this  he  points  out  to  him  the  cause  of  his  sick- 
ness. The  command  to  restore  the  woman  was  en- 
forced by  a  threatening.  Although  he  was  guiltless 
as  to  his  subjective  state,  it  is  a  reproach  to  him  that 
he  acted  blindly,  and  betrayed  himsell'  into  the  danger, 
either  of  depriving  a  prophet  of  his  wife,  or  rather 
ol'  being  punished  by  God  with  death.  [That  Abim- 
elech thought  himself  innocent,  did  this,  as  he  says, 
in  the  ^aS'-P  integrity  of  his  heart,  may  be  ex- 
plained from  his  moral  and  religious  standpoint 
But  that  God  recognizes  his  deed  as  .sucli,  and  stil 
says  to  him  tliat  he  can  only  live  throMah  the  inter- 
ces.sion  of  Abraham,  thus  that  his  sin  was  one  woilhy 
of  death,  proves  that  God  regards  him  as  one  who 
was  fitted  to  have,  and  ought  to  have,  deeper  moral 
views  and  piety.  This  is  intimated  in  the  change  of 
the  names  of  tiod  in  the  narrative,  and  noticed  in  th« 


•  (The  term,  however,  may  mean,  dead  a«t«  urigrenv 
which  is  rendered  probable  by  ver.  17.    God  healea  Abim» 


lech.   Jacobus.— A.  G.l 


CHAP.   XX.    1-18. 


15; 


text  Keil,  p.  lt>8. — A.G.]  That  is  to  aay,  the 
spirit  of  ■■<.  higher  moral  stamlpoiut  comes  to  him  iii 
his  dream,  and  opens  to  him  not  only  the  cause  of 
his  sickness,  but  also  that  divine  preservation  secured 
by  the  sickness,  as  well  as  his  duty  and  the  d^inger 
of  death  in  wliich  he  was  still  moving.  With  this  he 
receives  au  enlargement  of  his  religious  knowledge. 
"  At  tirst  c-'nbs  (without  the  article)  the  Godhead  in 
a  general  sense  appears  to  him  (ver.  3) :  but  Abime- 
lech  recognizes  in  the  appearance  the  Lord  "'J"'!?., 
upon  which  tlie  narrator  introduces  OTl'bsn  the 
personal  and  true  God,  as  speaking  to  him  (ver.  6.) 
— For  he  is  a  prophet. — The  spirit  of  prophecy 
had  been  present  from  the  beginning  in  the  Scripture, 
but  here  the  name  prophet  occuis  for  the  tirst  time. 
How  could  this  aggravate  the  error  of  Abimelech, 
that  Abraham,  whose  rights  he  ignorautly  had  vio- 
lated, was  a  prophet  ?  Knobel  explains  that  the  sin 
of  violating  the  rights  of  the  chosen  of  God,  which 
he  had  in  idea  committed,  was  a  sin  against  God 
liimself.  Since  every  sin  is  a  sin  against  God  himself, 
it  must  still  be  asked,  how  far  this  shows  the  danger 
of  greater  guilt  y  for  the  text  cannot  be  explained 
under  the  idea  of  a  partiality  ot  God  for  Abraham. 
But  Abimelech  held  Abraham  and  Sarah  as  the  ordi- 
nary nomads  of  his  time,  and  thought  theretore  that 
he  could  blindly  lay  his  liands  upon  them  ;  he  thus 
resisted  the  dim  impression,  which  they  must  have 
made  upon  him,  of  a  higher  calling  and  aim.  A 
prophet  should  be  received  m  the  name  of  a  prophet ; 
the  sin  against  the  divine  in  the  prophet  was  a  sin 
igainst  the  divine  in  his  own  conscience,  and  thus  in 
I  special  sense  a  sin  against  tiod. — And  he  shall 
pray  for  thee. — Abraham  had  already  appeared  as 
I  royal  warlike  hero,  in  his  conflict  with  the  Eastern 
iings.  We  have  learned  to  recogiuze  him  as  a  priest, 
especially  in  his  intercessory  prayer  for  Sodom : 
here  he  appears  preeminently  as  a  prophet.  But 
here  intercession  appears  as  the  most  obvious  func- 
tion ol  the  prophet.*  The  attributes  of  the  prophet 
and  the  priest  are  thus  still  inwardly  united  in  one, 
as  this  mdeed  is  evident  from  the  altars  he  erected. 
2.  jf7ie  atonement  uf  Abiinelceli  (vers.  S-Itj). — 
And  called  all  his  servants  (courtiers).  —  It 
marks  the  frank,  open  character  of  this  God-fearing 
king,  that  lie  humbles  himsell  by  communicating  the 
events  of  the  night,  before  his  courtiers.  It  was 
humbling  in  the  lirst  place  to  confess  tliat,  in  spirit- 
ual blindness,  he  had  made  a  dangerous  mistake, 
and  secotidly  that  he  must  restore  to  the  stranger  his 
wite.  It  speaks  well  also  for  his  household  and  his 
court,  that  the  effect  of  his  reverence  communicates 
itself  to  his  servants. — Then  Abimelech  called 
Abraham. — He  addresses  him  before  his  people,  for 
Abraham  had  not  only  brought  him  into  danger,  but 
also  his  household  and  kmgdoui.  He  had  reason  to 
complain  of  the  conduct  of  Abraham,  as  I'haraoh 
before  hun  (ch.  xii.;.  He  \i  thus  also  evidently  a 
bold,  heioic  character,  who  does  not  shrink  Iroiii 
declaring  against  Abraham  his  injured  sense  of  truth 
and  justice,  although  he  must  have  regarded  him 
as  under  the  special  protection  of  God.  lie  does 
not  belong  to  tiie  kmgs  who  oppose  the  priests  in 
slavish  bigotry. — What  hast  thou  done  to  us  ? — 
Done  til  us.  Thus  he  values  the  unity  in  which  he 
feels  tirat  he  is  bound  with  his  liouseliold  and  jieople. 
But  he  reproaches  him  especially  with  this :  that  he 
aid  brought  him  into   danger     c  f    bringing       gnit 

*  iSee  Jer.  xxvii.  18,  referred  to  by  Bujsh.— A.  G.] 


upon  himself  and  his  ptople.  This,  he  sa\ !,  is  iic 
moial.  But  since  he  takes  up  again  the  words 
What  have  I  offended  thee?  and  ask.s.  What 
hast  tliou  seen?  he  utters  in  a  discreet  'orin, 
which  concedes  the  possibility  that  lie  might  hav« 
ignorantly  occasioned  the  wrong  of  Abraham,  liii 
consciousness  that  he  had  himself  indeed  given  no 
occasion  for  this  deceitful  course.  Keil  atid  Knobel 
explain  the  words  what  hast  thou  seen  ?  what 
hast  thou  in  thy  eye,  what  purpose  ?  DKt.iTZSCH 
(with  a  reference  to  Fs.  xxxvii.  37  :  Ixvi.  l^):  **It 
is  preferable  to  take  the  word  in  its  usual  sense 
through  all  time :  what  evil  hast  thou  seen  in  me 
or  in  us,  that  thou  believest  us  capable  of  greater 
evil '!'' — Abraham  said,  because  I  thought  (said). 
— He  assumes  the  antecedent  ;  I  acted  thus,  becauae 
he  is  ashamed.  The  two  grounds  of  apology  Ibllow. 
The  first  runs  :  Because  I  spake  (thought  or  con- 
sidered it  with  myself  and  with  Sarah).  [This  use  of 
the  word  Tniss  is  fully  illustrated  by  Bush,  who 
refers  to  E.\.  ii.  14  ;  1  Kings  v.  5  ;  I's.  xiv.  1. — A.  G.] 
— Surely  the  fear  of  God  is  not  in  this  place. — 
This  S|)ecial  motive  has  its  explanation  in  tlie  fact 
that  he  had  so  recently  seen  the  destruction  of 
Sodom.  The  fear  of  men  which  had  determined  him 
so  to  act  in  Egypt,  was  awakened  afresh  by  this  de- 
struction. But  he  palliates  the  offence  of  this  declara- 
tion by  his  second  excuse.  He  explains  at  first  that 
what  he  had  said  was  not  untrue,  since  Sarah,  as  his 
half-sister,  was  his  sister;  and  then  why,  in  his  mi- 
gration li-om  Haran,  he  had  arranged  with  Sarah  that 
she  should  journey  with  liim  from  place  to  place  under 
the  name  of  his  sister.  [Some  suppose  that  Saiah  is 
the  saiLie  with  Iscah,  xi.  2;).  Bush  holds  that  Terah 
had  two  wives:  the  one  the  mother  of  Uarau,  the 
father  of  Sarah  .and  Lot;  the  other  the  mother  of 
Abraham. — A.  G.]  The  suppi  essed  feehng  of  an  end- 
less, difficult  pilgrimage,  and  of  a  very  dangerous' 
situation,  reveals  itself  clearly  in  the  expressions  of 
vers.  13,  14.  He  cannot  yet  speak  to  Abimelech  of 
Jehovah,  his  covenant  God.  Still  less  was  it  neces- 
sary that  he  shotdd  reveal  to  him  that  Jehovah  had 
promised  Canaan  to  him.  Thus  he  says  :  at  the 
command  of  God  I  entered  upon  my  wamJerings. 
He  speaks  of  his  theocratic  journeys  as  wanderings, 
says  Elohitn  instead  of  Haelohim,  uses  this  noun 
with  the  plural  of  the  verbs,  that  he  may  make  him- 
self understood  by  Abimelech.  "  This  use  of  the 
substantive  with  the  plural  verbs  is  found  tin  the 
Pentateuch  only  in  this  author,  ch.  xxxv.  7  ;  Ex.  xxiL 
8;  XXX.  4,8;  Josh.  xxiv.  19.  Gksenius,  §  MB,  2; 
EwALii,  g  318  a,)"  Knobel.  Keil  finds  in  the  words 
of  Abraham,  especially  in  the  plural  of  tlie  verb,  a 
certain  accommodation  to  the  polytheistic  standpoint 
of  the  Pliilistine  king.  Delitzsch,  on  the  other  hand, 
remarks,  that  the  plural  connection  of  Elohim  is 
found  in  passages  which  exclude  any  idea  of  accommo- 
dation, 01-  of  any  polytheistic  reference ;  by  which 
he  refutes  ^it  the  same  time  the  explanation  of  Schel- 
ling,  that  the  GoAs  of  the  house  of  Terah  are  to 
be  understood  by  Elohim.  Under  the  expression 
'[Sm  C'n'SX  [The  verb  here  is  not  necessarily 
plural.  But  if  it  be,  it  is  only  an  instance  of  the 
literal  meaning  of  Elohim,  the  eternal,  .supernatural 
powers,  coming  into  view.  Mcrpht,  p.  328. — A.  G.j 
we  understand  the  fact,  expressed  with  some  reser 
vation,  that  Hai  lohim,  through  a  pluraHty  of  special 
niaiiifestations  of  God,  which  he  received  here  and 
there,  had  caused  him  to  move  from  place  to  plac'' 
and  thus,  although  in  the  extremest  danger  which  hit 


152 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


wanderings  could  occasion,  extended  hia  providence 
over  him  still.  When,  on  the  contrary,  Abimelech 
(ch.  xxvi.  28)  calls  God  Jehovah,  Delitzsch  supposes 
{p.  103),  but  without  certainty,  that  it  is  the  same 
person,  and  besides  overloolvS  the  diS'erence  of  time, 
in  which  a  longer  intercourse  may  have  made  the 
Philistines  laniiliar  with  tlie  -\brahamic  ideas. — And 
Abimelech  took  sheep  and  oxen. — He  is  satis- 
fied, and  acts  analogously  to  the  conduct  of  Pliaraoh 
(ch.  xii.),  iti  that  he  makes  Abraham  rich  presents 
of  the  ancient  nomadic  goods.  The  departure  of 
"Abraham  fiom  Egypt  also  seems  to  find  its  echo 
.  here.  He  appears  to  utter  a  modest  wislt  that  Abra- 
ham would  leave  Gerar.  [This  seems  a  forced  inter- 
pretation of  the  words. — .\.G.J  Still  he  may  dwell 
in  his  territory  where  it  pleases  him. — And  to  Sarah 
he  said. — "  The  thousand  pieces  of  silver,  i.  e.,  tlie 
thousand  shekels  of  silver,  are  not  a  peculiar  present 
made  to  Sarah,  but  the  estimated  worth  of  the  pres- 
ent (ver,  14),  and  designate  it  as  something  impor- 
tant." Knobel.  So  also  Keil.  Delitzsch,  with  others, 
distinguishes  a  special  present  in  money,  "  a  truly 
royal  present,  since  thirty  shekels  was  the  piice  of  a 
slave  (Ex.  xxi.  32)."  (A  thousand  shekels  of  silver 
after  the  sliekel  of  the  sanctuary  would  be  about  550 
dollars ;  according  to  the  ordinary  shekel,  less.  It 
is  not  certain  which  is  intended  here.)  The  first 
interpretation  is  preferable,  as  otherwise  the  second 
present  must  have  been  made  to  Sarah. — Behold, 
be  is  to  thee  (or  that  shall  be  to  thee)  a  cover- 
ing of  the  eyes. — This  difficult  place  admits  of 
different  explanations.  Vitringa  ;  "If  the  words  are 
referred  to  Abraham,  the  idea  seems  to  be  :  .\braham, 
if  he  professes  to  be  the  husband  of  Sarah,  would  be  in- 
stead of  a  veil  to  those  who,  looking  upon  Sarah  more 
mtensely,  may  be  inflamed  with  love  for  her.  (Thus 
Ewald;  so  Delitzsch,  p.  404.)  We  prefer,  however, 
to  refer  the  words  to  the  money  received  by  Abra- 
ham. As  if  he  says,  let  this  money,  paid  as  a  fiue 
to  Abraham,  prevent  any  from  desiring  thee  as  I 
have  done.  He  alludes  to  the  veil  usually  worn  by 
women.  See  ch.  xxiv.  65."  Gesenjus:  "This  is 
an  expiatory  present  to  thee,  for  all  that  has  happened 
to  thee,  and  to  .\bram,  and  she  was  convinced  (of 
her  fault)."  Knobel  similarly,  but  still  with  less  fit- 
ness, and  at  the  conclusion,  "  thou  ait  adjudged,  i.  e., 
justice  is  done  to  thee."  Delitzsch  and  Keil  :  "  This 
is  to  thee  an  atoning  present,  lor  all  who  are  with 
thee  (since  the  whole  family  is  disgraced  in  the  mis- 
tress, etc.)"  "It  is  to  be  explained,"  says  Knobel, 
"after  "'JB  "53  to  cover  one's  face,  so  that  he  may 
forget  the  wrong  done  (ch.  xxxii.  21),  D^asuj  iJS  nS3 
to  cover  the  face  of  the  judge,  so  that  he  shall  not 
see  the  right."  ilichaelis,  Baumgarten,  and  others, 
explain  the  word>  to  mean  a  present  for  the  purchase 
of  a  veil  which  she  sliould  wear  in  the  future. 
[.VIURi'HT  urgis  against  this  that  the  proper  word  tor 
ved  ia  "■'rs.  "the  covering  of  the  eyes  is  a  figura- 
tive phrase  for-  a  recompense  or  pacificatory  offering, 
in  consideration  of  which  an  oft'ence  is  overlooked." 
And  so  also  .Jacobus. — \.  G.]  Since  Sarah  wore  no 
veil  in  Egypt,  but  the  custom  of  veiling  the  face 
quickly  with  the  mantle  soon  alter  appears  in  the 
history  of  Kebekah  (ch.  x.\iv.  i;.=i),  tins  thonglit  seems 
qnite  probable.  But  one  would  then  expect  a  special 
present  to  Sarah,  besides  the  one  to  Abraham.  De- 
litzsch remarks,  "this  would  be  bitter  imny."  lint 
the  irony  in  tin'  expression,  I  have  given  (lii/ hrtillier. 
cannot,  however,  be  denied.  The  b3-p:<"  al.so 
•grees  well  with  this  tlioucht.     Besides,  it  must  be 


considered  th.it  Abimelech  had  to  relieve  himself  ol 
his  displeasure  as  well  against  Sarah  as  againsi 
Abraham.  And  what  then  could  this  mean,  "tha' 
shall  be  to  thee  an  atoning  present,  and  foi-  all  witk 
thee,"  leaving  out  of  view  that  here  the  conjunctiv« 
T  is  wanting '!  As  a  covering  of  the  eyes,  designed 
to  make  good  his  error  in  her  eyes,  the  great  prescnJ 
would  excite  rather  only  contempt.  The  atonement 
belongs  truly  to  the  violai  ed  rights  of  the  husband ; 
Sarah,  who  had  constantly  declared  that  he  was  her 
brother,  even  when  prudent  calculation  became  impru- 
dent temerity,  had  well  deserved  that  she  also  should 
siifler  a  reproof  Still  Abimelech  appears  to  define 
it  as  a  covering  of  the  eyes  only  in  a  figurative  sense ; 
in  the  sense  of  the  Vulgate  ;  hoc  erii  tibi  in  velamcA 
oculoruni  ad  omnen  qui  tecum  sinty  et  guocungue  perp' 
exeris;  vumenioque  te  deprehensam."  Since  Sarah 
wore  no  veil,  which  designated  her  as  the  wile  of  a 
husband  (see  ch.  xxiv.  6;  1  Cor.  xi.  10),  so  the  pres- 
ent of  Abimelech,  wherewith  he  expiates  his  lault, 
has  the  eflect  of  such  a  veil ;  it  should  for  all,  and 
everywhere,  be  a  testimony  that  she  is  a  married 
woman.  As  such  shoiUd  she  now  be  held  every- 
where, in  consequence  of  his  present.  With  Clericus, 
therefore,  we  find  here  a  designed  double  sense  or 
meaning  ;  a  covering  of  the  eyes  as  an  atonenieTii^ 
which  should^  at  the  same  time,  have  the  effect  of  a 
veil.  "  nnDiai  can  only  be  the  second  person 
feminine  perf.  Niph.,  although  the  daghesh  lene  is 
wanting  in  n  (Gesenihs,  §  28,  4,  and  g  65,  2),  for  to 
hold  this  form  for  a  participle  is  scarcely  possible." 
etc.f  Keil  :  Since  this  word  may  be  rendered  ad- 
judged as  well  asjuMfied,  we  take  it  in  a  nuddle  sense, 
and  as  designedly  having  a  twofold  meaning :  con- 
vinced, placed  right.  This  last  word  does  not  belong 
to  the  writer,  but  to  Abimelech  himself.  With  the 
pride  of  injured  magnanimity,  he  declares  that  he, 
through  his  atoidng  present,  would  provide  her  with 
a  veil,  and  designate  her  as  a  married  woman.  For 
the  veil,  see  Winer. 

3.  Abraham'' s  intercession  {^ev^.\'J,\^).  "After 
this  compensation  Abraham  intercedes  (ver.  17),  and 
God  removes  the  sickness  from  Abimelech  and  hia 
women.  The  author  does  not  define  the  sickness 
more  closely  (as  in  ch.  xii.  17 ) ;  according  to  ver.  6  it 
was  such  a  sickness  as  suppressed  desire  Compare 
the  plague  of  the  Plnlistines  ( i  Sam.  v.  6-9  ;  xii.  6,  4, 
etc.)"     Knobel. — And  God  healed  Abimelech, 

and    his    wife,   and    his    maidservants Thus 

Abimelech  was  not  only  afHicted  with  some  sexual 
disease,  but  indirectly,  through  his  inability,  his  wife 
also,  i.  e.,  his  wile  in  a  peculiar  sense,  the  queen ;  and 
his  maid-servants,  that  is,  his  concubines  (see  Keil). 
Yl'hey  bare  means  that  they  were  again  capable  of 
procreating  children.  The  verb  is  mascuhne,  because 
both  males  and  females  were  involved  in  this  judicial 
malady.  MtTRPHY,  p.  320. — A.  G.]  [This  is  clear  also, 
siuce  the  malady  was  sent  to  preserve  the  purity  of 
Sarah.  Abimelech  was  not  suH'cred  to  touch  Ler, 
see  ver.  6. — A.  G.J  Ver.  18  contains  the  explana- 
tion  -For  the  Lord  (Jehovah)  had  fast  closed 
up. — [It  is  .lehovah  who  delivers  Abraham,  and  pre- 


*  [Wordswortli  sup^ONtB  all  three  senses— that  of  -»  t** 
puiatiun  ;  of  a  provision  ff  r  tlic  purcljase  of  a  veil ;  and  ol 
an  ullutiion  to  the  usage  of  covering  a  bride  with  a  veil,  p 
9i.-A.  U.| 

t  [If,  witli  Baumgarten,  and  according  to  the  aceeiit£,w« 
coniieet  the  b3"nX^  with  the  iaf<t  word,  the  ?onse  can  oulj 
lie:  and  nil  this  has  bi  en  done  or  given  that  thou  mayeu 
he  liuliled  or  ledresstd.  l).  220.     So  also  Mui-phy.— A.  G.l 


CHAP.   XX.    1-18 


45:^ 


•erves  the  purity  of  Sarah,  the  mother  of  Isaac  the 
promised  seed.  Wordswoeth,  p.  93.  Who  urges 
also  the  use  of  the  uamcs  of  God  in  the  chapter, 
against  the  fragmentary  h\-j)othesi3,  with  great  foi  ce. 
— A.  G.]  Here  the  providence  of  Elohim  is  traced  to 
the  motives  of  Jehovah,  the  Covenant  God  of  Abra- 
ham, who  would  protect  his  chosen.  They  were 
closed  up ;  i.  e.,  not  as  Knobel  thinlcs,  they  could 
could  not  bring  to  the  birth,  but  the  whole  house- 
hold of  Abimelech  was  unfruitful  in  consequence  of 
his  sickness.  [The  term  here  used  for  maid-servants, 
niriBX,  denotes  those  held  as  concubines,  and  is  to 
be  distinguished  from  pinBlSJ,  servants.  See  1  .Sam. 
xsv.  41.  Keil,  p.  170.— A.'g.]  This  fearful  fact  for 
an  ancient  household  was  remarkable  here,  because 
the  state  remained  after  the  free  return  of  Sarah,  until 
Abraham  enters  with  his  intercession.  But  this  in- 
troduces the  circumstance  that  he  had  interceded  for 
Sarah  also. 


DOCTKHf  Al  AND  ETHICAI,. 

1.  See  the  preUminary  remarks  and  the  exi- 
gctical  paragraphs.  The  preceding  history  is  the 
history  of  sins  "  crying  to  heaven."  The  history 
of  Abraham  in  Gerar  is  a  history  of  unconscious  sins, 
concealed  faults  in  the  life  of  most  excellent  men,  of 
the  father  of  the  faithful,  and  of  a  noble  heathen  kmg. 

2.  The  first  meeting  between  the  house  of  Abra- 
ham and  the  PhiUstines.  It  serves  to  illustrate  the 
fact,  that  the  knowledge  of  God  among  the  Philis- 
tines has  sunken  lower  and  lower  in  the  lapse  of  time, 
while  it  has  been  more  and  more  completely  developed 
among  the  theocratic  people. 

3.  Abraham  in  Gerar,  in  a  certain  measure,  a 
coimterpart  to  Lot  in  the  caves.  Lot  fears  the  pres- 
ence of  men ;  Abraham  appears  to  have  sought  a 
wider  mtercourse.  Both  fall  into  folly  and  sin,  after 
the  experience  of  the  great  judgment  upon  Sodom. 
The  reaction  from  a  state  of  great  spiritual  excite- 
ment reveals  itself  even  in  Abraham. 

4.  The  repetition  of  the  old  saying  of  Abraham, 
is  a  proof  that  he,  in  his  faith,  thought  himself  justi- 
fied in  using  it.  We  must  take  into  account  also, 
that  Sarah  also  was  his  sister  in  the  faith,  and  that 
she  had  accustomed  herself,  m  her  painful  sense  of 
her  unfruitfulness,  to  style  themselves  brother  and 
sister. 

5.  Abimelech's  dream.  In  the  night  sleep,  the 
spirit  of  revelation  comes  nearer  to  the  heathen,  as  is 
shown  also  in  the  dreams  of  Pharaoh  and  .Nebuchad- 
nezzar. It  is  a  medium  of  revelation  also  for  children 
(Joseph,  in  the  old  covenant),  and  for  laboreis  with 
the  hand  (Joseph,  in  the  new  covenant);  and  the 
prophetic  disposition,  enduring  into  the  night  or 
extending  itself  through  its  hours  (Isaac,  Jacob, 
Pan]},  lloreover,  Pharaoh's  butler  and  baker  (eh. 
xL  8);  the  Midianites  (Judges  vii.  13-15);  the  wife 
of  Pilate  (Matt,  xxvii.  19,  compare  Wisdom  xviii.  17 
-19),  had  significant  dreams. 

6.  Abimelech's  innocence  and  guilt.  The  moral 
itandpoint  of  tradition,  in  its  relation  to  the  higher 
Btandpoint.  Traditional  morality  and  the  morality  of 
conscience.  The  rehgious  susceptibility  of  Abimelech. 

7.  Abrahau)  a  prophet.  There  are  different  views 
^  to  the  derivation  of  this  word.  A  derivation  from 
(he  Arabic,  analogous  form,  explams  the  word  to 
Uean  the  bringer  of  knowledge,  the  foreteller  or  pre- 
iiftor  (see  Delitzsch,  p.  634 ;  a  communication  of 


Fleischer).  The  derivation  from  the  Uebiew!<33, 
ebullire,  appears  to  us  nearer  at  hand,  and  corr& 
spouds  better  with  the  idea  of  the  prophet  In  th» 
reference  of  the  word  to  the  Niph.,  Redslob  explaiug 
it  in  a  passive  sense,  what  is  poured  forth  ;  W.  New. 
nianu  and  Holemann,  actively  pouring  forth,  speaking. 
If  we  regard  the  Niph.  as  both  pa-ssive  and  refiexive, 
then  the  prophet  is  a  man  who,  because  he  has  received 
communications  poured  into  himself,  pours  forth 
One  who  is  a  fountain.  But  the  pouiing  forth  desig 
nates  more  than  the  simple  speaking.  It  is  the 
utterance  of  that  which  is  new,  in  the  inspired,  out- 
pouring form  ;  analogous  to  the  out-pouring  of  a 
fountain,  which  is  ever  pouring  out  new,  fiesh  water. 
The  prophet  pours  forth  that  wliich  is  new,  both  in 
words  and  deeds  ;  the  miraculous  words  of  prophecy 
and  the  miraculous  deeds  of  tyiiical  import.  The  de- 
rivation which  DeUtzsch  proposes  from  s:  =  HE  ,  riB , 
to  breathe,  the  inspired,  appears  to  be  sought  from 
dogmatic  motives.  Abraham  was  a  prophet  in  the 
most  general  sense  ;  the  organ  of  the  divine  revela- 
tion, seer  of  the  future.  He  was  a  propliet,  priest, 
and  king  in  one  person,  but  preeminently  a  prophet. 
And  here  God  brings  out  distinctly  his  prophetic 
dignity,  because  he  is  in  this  especially  commended 
as  the  friend  of  God,  the  object  of  his  protecting  care, 
with  whose  injuryAbimelech's  sickness  was  connected, 
and  by  whose  intercession  he  could  be  healed.  The 
peculiar  order  of  the  prophets,  introduced  through 
the  prophetic  schools  of  Samuel,  was  formed  after 
the  order  of  priests,  and  then  the  order  of  kings  were 
severed  from  tlie  general  class  or  order  of  prophets. 

8.  Abimelech's  character  and  his  atonement. 
Thiough  his  noble  and  pious  conduct  he  wins  a 
friend  in  Abraham  (ch.  xxi.  22  ff.) 

9.  Abraham's  intercession,  a  claim  of  his  faith  in 
the  promise.  His  intercession  for  Abimelech  and 
Gerar,  a  counterpart  to  his  intercession  for  Sodom. 
The  intercession  of  Abraham  for  Abimelech,  his 
house,  and  kingdom,  in  comparison  with  his  inter- 
cession for  Sodom. 

10  Abraham  has,  through  his  fear,  and  the  pru- 
dential means  which  his  fear  bade  him  to  use,  twice 
directly  brought  about  the  very  thing  which  he  feared, 
the  taking  away  of  his  wife,  and  perhaps  would  have 
incurred  his  death,  either  the  first  or  second  time, 
if  God  had  not  interfered.  How  fear  first  truly  makes 
that  actual  which  it  seeks  to  hinder  in  ungodly  ways, 
the  history  of  Joseph's  brethren,  who  sold  him  that 
he  might  not  rise  above  them  ;  the  conduct  of  Pha- 
raoh towards  Israel,  which  brings  him  and  his  hosts 
to  destruction  in  the  Red  .Sea;  Saul's  determination 
against  David ;  but  above  all,  the  history  of  the 
crucifixion  of  Christ  on  the  part  of  the  Jewish  San- 
hedrim prove  still  more  perfectly.  How  this  same 
fact  appears  In  proverbs,  under  various  forms,  e.  g., 
in  the  saving  of  (Edipus,  is  well  known. 

1 1 .  The  Philistines  (see  the  Bible  Dictionaries). 
Their  first  appearance  in  sacred  history  makes  a 
favourable  impression ;  Abimelech  knows,  or  learns 
to  know,  the  only  true  God.  Later,  the  Philistine* 
appear  sunken  in  idolatry. 


HOMTLETICAI,  ANT  PRACTIOAIi. 

Any  homiletic  use  of  this  chapter  presuppose! 
horailetic  wisdom.  Themes  :  Abraham  in  the  repe- 
tition of  his  fall. — Abraham  and  .\bimelech.— Abra- 
ham's  character :   reverent  humility,  moral  pride.— 


454 


GENESIS,  OR   THE  FIRST   BOOK   OF  MOSES. 


Abraham,  the  believer,  in  his  weakness,  exalted 
ibove  the  man  of  the  world,  in  his  strength.  [The 
exaltation,  however,  a  matter  of  pure  grace. — A.G.] 

First  Section. — Abraham's  and  Abimelech's  error 
(vers.  1-7)  Abraham's  reaction  after  his  high  spiritual 
experiences. — The  repetition  of  his  old  fault.  1. 
'auses  :  Recent  experience  of  the  corruption  of  the 
world,  false  prudence,  exaggerated  confidence,  the 
brotherly  relation  to  Sarah,  the  tolerable  issue  of  the 
case  ill  Egypt.  2.  Natural  results :  Anxiety  and 
danger,  shame  before  a  heathen's  princely  court. 
3.  Gracious  issue  through  the  interference  of  God.'— 
How  self-will  rushes  into  the  danger  which,  with  false 
plans,  it  seeks  to  avoid. — How  the  behever  endangers 
the  promise  ot  God,  and  how  it  is  wonderfully  guard- 
ed through  the  grace  of  God. — Abimelech's  integrity 
the  point  of  union  for  the  gracious  providence  of  God. 
— The  author  of  sacred  marriage  is  also  its  protector. 
—The  care  of  God  for  Sarah  a  care  for  the  world. 

Starke  :  Now  Abraham,  in  his  human  weakness, 
tempts  God  in  his  providence  anew. — (Ver.  4. 
The  Holy  Spirit  marks  this  doubtless,  lest  any  one 
should  say  that  Isaac  was  the  son  of  Abimelech.) 
(Although  God  is  a  lover  of  life,  yet  still,  according 
to  his  punitive  righteousness,  there  may  be  ascribed 
to  him,  as  here,  a  destruction,  consumption,  etc.) — 
God  suffers  his  saints  to  fall  into  folly  and  sin,  that 
it  may  be  clear  how  little  they  are  able  to  do  right 
by  themselves. — Cramer  ;  God  preserves  the  sacred 
marriage  state. — Osiander  :  Subjects  are  often  pun- 
ished on  account  of  the  trans;;ressions  of  their  rulers. 
— Ver.  6.  A  simple  and  not  evilly  intended  plan,  even 
in  a  bad  cause,  il  it  proceeds  from  inconsideration, 
or  from  ignorant  zeal,  is  described  by  this  word 
simplicity,  in  Holy  Scripture  (2  Sam.  xv.  11,  etc.)^ 
Ver.  6.  God  hinders  men  from  committing  sin  in 
many  ways. — God  searches  the  heart,  and  knows 
what  is  done  in  integrity  and  what  in  pretence. — • 
Calwer,  Handbuch :  Ver.  2.  As  there  (in  Egypt) 
80  here,  Abraham  reaches  the  directly  opposite 
point  from  that  which  he  intended.  Sarah  was 
taken  away,  just  because  he  said,  she  is  my  sister. — 
ScHRcinER:  (V.  Herbehger.)  Ver.  1.  Abraham  will 
avoid  the  cross,  (?)  but  he  passes  from  the  smoke 
into  the  flame,  from  the  mud  into  the  mire.  There 
are  in  foreign  lands  misfortunes  and  adversities  as 
well  as  where  he  has  lived  hitherto.  Ah  !  Lord,  help 
us,  tliat  we  may  sit  quietly  in  our  little  space  ;  the 
dear  cross  dwells  yet  nowhere,  as  everywhere,  i.  e., 
wherever  we  are.  —  His  sin  appears  greater  here 
than  at  the  first  offence ;  he  stands  no  loijger  as  then 
(In  Egypt),  at  the  beginning  of  the  divine  leadings. 
After  so  many  and  such  great  experiences  of  God's 
faithfulness,  stiU  such  unfaithfulness  to  him.  (?) — 
(Galvin.)  All  those  who  will  not,  as  is  becoming, 
trust  themselve'*  to  the  providence  of  God,  shall  win 
like  fruits  of  unbelief — Ver.  2.  It  is  to  be  considered 
that  an  extraordinary  beauty  is  ascribed  to  Sarah  ; 
then  also,  that  notwithstanding  her  ninety  years,  she 
is  in  the  first  half  of  human  life  at  that  period  of  the 
world. — Luthkr:  Ver.  3.  It  is  impossible  that  a 
man  wlio  believi's  in  the  promises  of  God,  should  be 
forsaken.  —  God  would  suffer  the  heavens  to  fall, 
rather  than  forsake  his  believing  people. — Thus  God 
ihowB  how  displeasing  adultery  is  to  him. — Ver.  6. 
Abimelech  has  sinneil  nevertheless,  tlicrefore  God 
by  no  meam*  concedes  to  him  "  purity  of  hands,"  as 
the  "  integrity  of  heart." — Passavant  :  An  old  oak 
which    loses  a  bough   or  twig,    has   not,  therefore, 

•  [How  thankful  fbr  the  Intarferenoe  of  Ood,— A.  0.) 


lost  its  ciuwu. — Pharaoh  and  Abimele<.'j.  Ver.  4 
Many  a  king  who  is  called  christian,  has  done  wha' 
these  two  kings  did,  and  even  worse,  and  his  peoplt 
have  necessarily  suffered  for  it  in  various  ways  befora 
his  crumbling  throne ;  in  a  thousand  offences,  sins, 
sorrows,  etc.  Kings  may  learn  what  the  sins  of 
princes  are  before  God,  and  the  people  also  may  learn 
to  hate  and  deplore  the  evil  which  descends  from  the 
upper  ranks. — The  prosperity  of  the  family  depends 
upon  the  marriage  state,  and  the  welfare  of  society 
upon  that  of  the  family,  and  upon  the  society  turnt 
the  good  of  the  state. — Ver.  6.  It  is  a  great  grace 
when  God  guards  any  one  from  sinning,  either  agninsi 
their  fellows  or  against  God. — Thou  knowestnothow 
often  God  has  kept  thee  and  me  (Ps.  cv.  14,  15  • 
Zach.  ii.  8 1. — Schwexke  :  The  Scriptures  do  not  de- 
scribe a  saint  in  Abraham,  but  a  man,  who,  although 
so  good,  is  yet  a  sinner  like  ourselves,  but  who  through 
faith  was  justified  before  God,  and  what  he  did  as  he 
went  from  step  to  step  in  the  narrow  path  of  faith 
stands  recorded,  that  we  with  him  might  enter  the 
school  of  faith. 

Second  Section. — Abraham's  confusion  and  shame, 
and  Abimelech's  atonement. — (Vers.  8-16).  The 
castigatory  speech  of  the  heathen  to  the  father  of 
the  faithful. — Ver.  11.  The  judgment  of  faith  con- 
cerning the  world  ought  not  to  be  a  prejudice. — The 
danger  of  life  in  Abraham's  pilgrimage  an  apology 
for  his  swerving  to  his  own  way. — Ver.  8.  The  zeal 
of  Abimelech  in  the  removing  and  expiating  of  his 
fault. — His  noble  and  pious  integrity  :  1.  In  the  ex- 
pression of  his  fear  of  God ;  2.  of  his  injured  moral 
feeling  ;  3.  his  readiness  to  make  his  error  good. — 
Ver.  9.  Abimelech  knew  that  his  royal  sins  fell  upon 
his  household  and  kingdom,  as  a  burden  and  as  guilt. 

Starke  :  ver.  9.  It  is  to  the  praise  of  this  heathen 
king,  who,  however,  was  not  without  some  fear  and 
knowledge  of  God,  that  he  held  a  breach  of  the  mar- 
riage law  to  be  so  great  a  sin  that  the  whole  land 
could  be  punished. — Ver.  10.  Osi.\NnF.R  :  It  is  well 
with  a  pious  ruler  and  a  pious  father  of  the  household, 
since  they  warn  and  keep  their  own  in  the  fear  of 
God.  —  The  praise  of  niildness  and  gentleness. — 
Lutber:  The  saints  were  gently  punished  and  for 
their  good. — Bibl.  Tiib.  Ver.  9.  We  should  amend 
our  past  faults  without  delay. — ScHRonER:  (Ldther) 
He  who  was  before  a  king  (Abimelech)  is  now  a 
bishop  who  spreads  among  his  subjects  the  fear  and 
knowledge  of  God,  so  that  they  also  should  learn  to 
fear  God  and  honor  his  word.  Here  indeed  the 
Sodomites,  and  those  who  dwelt  in  Gerar,  are  held 
inbroadcontrast.— Ver.  12.  (Musculus:  Concerning 
Sarah  as  the  sister  of  Abraham  :  recognize  here  the 
type  of  Christ  and  the  Church.  The  Church  is  the 
sister  and  the  bride  of  Christ;  sister  through  God 
the  Father,  bride  through  the  mystery  of  the  incar- 
nation, and  the  truth  of  his  espousal,  etc.) — Ver.  15. 
While  the  Egyptian  invites  Abraham  in  a  compliment- 
ary way  out  of  his  land,  the  Plulisline  says.  Behold 
my  land  is  before  thee.--(CALViN):  This  distinction  ii 
due  to  the  fact  that  the  severely  punished  Pharoah 
experienced  only  fear,  so  that  the  presence  of  Abra- 
ham was  intolerable.  Abimelech,  on  tlie  other  band, 
was,  with  the  terror,  at  the  same  time  comforted.— 
Passatant:  Ver.  U.  Christians' excuses  are  often- 
times worse  than  their  faults. — But  Abraham  is  the 
father  of  the  faithful ;  God  sees  in  liim  Isaac,  the  son 
of  promise,  conceived,  bom,  reared  in  faith,  etc.  ;  he 
sees  in  him  Jacob  his  servant,  etc.,  Moses,  Aaron, 
Joshuii,  but  above  all  that  one  of  the  seed  of  David, 
Gal.  ill  16.— The  forefather  bore  already  in  hiinsel/ 


CHAP.    XXI.    1-34. 


45! 


that  seed  of  faith  upon  the  Son  of  God  from  which 
should  bloom  the  new  hosts  of  saints  and  righteous 
of  the  old  and  new  covenant,  as  tlie  dew  drops  from 
the  womb  of  the  morning  (Ps.  ex.). — Schwenke: 
Thus  the  Lord  knows  how  to  make  good  what  has 
been  complicated,  and  ^adange.'cd  through  human 
prudence. 

Third  Section.  —  A^ranam's  intercession,  the 
healing  of  Abimelech  and  his  household.  (Vers.  17, 
18).  Abraham  beheves  still  in  the  efficacy  of  inter- 
cession, although  Sodom  was  destroyed  notwith- 
standing his  intercessory  prayer. — The  connection 
of  intercession,  with  the  receptivity  of  those  to  whom 
it  relates. — Abraham  as  an  intercessor  for  Sodom  and 
for  Gerar. — The  heaUng  of  Abimelech  an  illustration 
of  salvation,  and  leading  to  it. — Starke:  A  beautiful 
exchange  between  the  worldly  and  spiritual  state. 


That  bestows  gold  and  possessions,  this  recompensef 
with  the  knowledge  of  God  and  prayer. — Osianher 
If  God  punishes  this  king  with  such  serious  earnest 
ness  and  severity,  who  ignorantly  had  taken  anothe* 
man's  wife,  how  will  tliey  escape  who  knowingly  and 
deliberately  defame  and  dishonor  other  men's  wivej 
and  daughters? — Schroder:  (Calvin.)  Abrahai7> 
arms  and  disarms  the  hand  of  God  at  the  same  tinoe 
— (Roos):  Thus  God  does  not  forsake  his  own  in 
their  need,  although  there  are  not  wanting  faults  OD 
their  side. — (Val.  Hebberger:  We  know  how  to 
make  what  is  good  evil,  since  we  are  masters  there, 
but  how  to  make  good  again  what  is  evil,  that  is  the 
work  of  God.) — Because  Abraham  and  Sarah  should 
laugh,  they  must  first  weep  sound  repentance.  The 
martyr-week  ever  precedes  the  Easter-week  with 
Christians. 


NINTH    SECTION. 

The  birth  of  Itaae.     IshmaePa  expulsion.     The  Covenant  of  peace  with  Abimelech  at  Beer-tluba. 


Chapter  XXI.  1-34. 


1 

2 
3 

4 
5 

6 

7 
B 

9 
10 
11 

12 

13 
14 


15 
16 

17 


18 
19 
20 
21 


And  the  Lord  visited  Sarah  as  he  had  said,  and  the  Lord  did  unto  Sarah  as  he 
had  spoken.  For  Sarah  conceived,  and  bare  Abraham  a  son  in  his  old  age,  at  the  set 
time  of  which  God  [Eiohim]  had  spoken  to  him.  And  Abraham  called  the  name  of  his 
son  that  was  born  unto  him,  whom  Sarah  bare  to  him,  Isaac  [jitzhak;  hcoronewill  laugh]. 
And  Abraham  circumcised  his  son  Isaac,  being  eight  days  old  [at  the  eighth  day],  as  God 
[Eiohim]  had  commanded  him.  And  Abraham  was  an  hundred  years  old  when  his  son 
Isaac  was  born  unto  him. 

And  Sarah  said,  God  [Eiohim]  hath  made  me  to  laugh,  so  that  all  that  hear  will  laugh 
with  me.  And  she  said.  Who  would  have  said  unto  Abraham,  that  Sarah  should  have 
given  children  suck?  for  I  have  borne  him  a  son  in  his  old  age.  And  the  child  grew 
and  was  weaned  :  and  Abraham  made  a  great  feast  the  same  day  that  Isaac  was  weaned. 

And  Sarah  saw  the  son  of  Hagar  the  Eg_yptian,  which  she  had  borne  unto  Abraham, 
mocking.  Wherefore  she  said  unto  Abraham,  Cast  out  this  bondwoman  and  her  son  . 
for  the  son  of  this  bondwoman  shall  not  be  heir  with  my  son,  even  with  Isaac.  And 
the  thing  was  very  grievous  in  Abraham's  sight,  because  of  his  son. 

And  God  said  unto  Abraham,  Let  it  not  be  grievous  in  thy  sight,  because  of  the 
lad,  and  becaiise  of  thy  bondwoman  ;  in  all  that  Sarah  hath  said  unto  thee,  hearken 
unto  her  voice;  for  in  Isaac  shall  thy  seed  [thy descendants]  be  called.'  And  also  of  the 
son  of  the  bondwoman  will  I  make  a  nation,  because  he  is  thy  seed.  And  Abraham 
rose  up  early  in  the  morning,  and  took  bread,  and  a  bottle  of  water,  and  gave  it  unto 
Hagar,  putting  it  on  her  shoulder,  and  [took  with  her]  the  child,  and  sent  her  away  :  and 
she  departed,  and  wandered  in  the  wilderness  of  Beer-sheba  [seven  wells;  weU  of  the  oath]. 
And  the  water  was  spent  in  the  bottle,  and  she  cast  the  child  under  one  of  the  shrubs. 
And  she  went,  and  sat  her  down  over  against  him  a  good  way  oSJ  as  it  ivere  a  bow- 
shot [distant]  :  for  she  said.  Let  me  not  see  the  death  of  the  child.  And  she  sat  over 
against  him,  and  lifted  up  her  voice  and  wept.  And  God  [Eiohim]  heard  the  voice  of 
the  lad;  and  the  angel  of  God"  [Eiohim]  called  to  Hagar  out  of  heaven,  and  said  unto 
her,  What  aileth  thee,  Hagar?  fear  not;  for  God  [Eiohim]  hath  heard  the  voice  of  the 
lad  where  he  is.  Arise,  lift  up  the  lad,  and  hold  iiim  in  thine  hand ;  for  I  will  make 
him  a  great  nation.  And  God  opened  lier  eyes,  and  she  saw  a  well  of  water ;  and  she 
went,  and  filled  the  bottle  with  water,  and  gave  the  lad  drink.  And  God  was  with  the 
lad  ;    and  he  grew,  and  dwelt  in  the  wilderness,  and  became  an  [mighty]  archer.    And 


456 


GENESIS,  OR  THE  FIRST   BOOK  OF  MOSES. 


he    dwelt   in    the    wilderness   of  Paran    [Oesenius :  prob.  a  region  abounding  in  caTeniB]  :     and    hii 
mother  tooi\  hiui  a  wife  out  of  the  land  of  Egypt. 

22  And  it  came  to  pass  at  that  time,  that  Abimelech  and  Pbichol  [moutbofaii;  i.e., oom- 
mimding  all]  the  cliief  Captain  of  his  host  [general]    spake  unto  Abraham,   saying,   God 

23  [EloMm]  is  with  thee  in  all  that  thou  doest :  Now  therefore  swear  unto  me  here  by  Goo 
[Eiohim]  that  thou  wilt  not  deal  falsely  [injure  deceitfully]  with  me,  nor  with  my  son,  nor 
with  ray  son's  son  :  but  [rather]  according  to  the  kindness  [truth]  that  I  have  done  untd 

24  thee,  thou  shalt  do  unto  me,  and  to  the  land  wherein  thou  hast  sojourned.    And  Abraham 

25  said,  I  will  swear.  And  Abraham  reproved  Abimelech  [brought  a  charge  against  him]  bi- 
cause   [inthecaee]  of  a  well  of  water,  which  Abimelech's  servants  had  violently  taken 

26  away.     And  Abimelech   said,   I  wot  not    [have  not  known]   who  hath  done  this  thing  ; 

27  neither  didst  thou  tell  me,  neither  yet  heard  I  of  it  but  to-day.  And  Abraham  took 
sheep  and  oxen,  and  gave  them  unto  Abimelech ;   and  both  of  them  made  a  covenant 

28  29  And  Abraham  set  [still]  seven  ewe-lambs  of  the  flock  by  themselves.  And  Abime 
lech  said  unto  Abraham,  What  7nean  tliese  seven  ewe-lambs,  which  thou  hast  set  by 

30  themselves?     And  he  said,   For  these  seven  ewe-lambs  shalt  thou  take  of  my  hand, 

31  that  they  may  be  a  witness  unto  me  that  I  have   digged  tliis  well.     Wherefore  he 

32  called  that  place  Beer-sheba ;  because  there  they  sware  both  of  them.  Thus  they  made 
a  covenant  at  Beer-sheba :  then  Abimelech  rose  up,  and  Phichol  the  chief  captain  of  hia 
host,  and  they  returned  into  the  land  of  the  Philistines. 

33  And  Abraham  planted  a  grove  [Tamarisk,  tree]  in  Beer-sheba,  and  called  there  on  the 

34  name  of  the  Lord,  the  everlasting  God.  And  Abraham  sojourned  in  the  Philistines' 
land  many  days. 


['  Ver.  12.— In  Isaac  shall  seed  be  called  to  thee.— A*  G.] 
I*  Ver.  17.— Not  mn-i   "sblS  ,  as  in  ch.  xvi.  7.— A.  G.] 


GENERAL  PRELIMrNAET  REMARKS. 

1.  Delitzsch  holds  ("  not  led  astray  by  ch.  xxi.  1 ") 
that  ch.  xxi.  1-21,  forms  the  fourth  Elohistic 
part  of  the  third  section  of  the  life  of  Abraham. 
The  first  part  (vers.  1-8,  of  ch.  xxi.)  goes  back  to  ch. 
xvii.,  unfolds  itself  with  a  clear  reference  to  it,  and 
forms  one  whole  with  it.  The  second  verse  here  refers 
toch.  xvii.  21.  According  to  Knobel  on  the  contrary, 
only  ch.  xxi.  2-5,  belong  to  the  original  writing  ;  tlie 
rest  consistsofJehovistic  enlargements,  out  of  records 
which,  at  the  m»st,  may  possibly  be  Elohistic.  Since 
Delitzsch  describes  ch.  xx.  also  as  Elohistic,  It  is 
plain  that  he  must  assume  diflerent  Elohistic  sources. 
But  out  of  this  assumption  the  whole  arbitrary 
and  artificial  hypothesis  may  be  developed.  There 
mtist  certainly  be  some  internal  reason  for  the  change 
of  the  names  in  the  first  and  second  verses.  That 
the  name  Elohim  should  be  used  in  the  history  of 
the  expulsion  of  Ishmael,  and  of  the  covenant  of 
Abraham  with  Abimelech  requires  no  explanation  ; 
Abimelech  does  not  know  Jehovah  ;  Ishmael  walks 
undei-  the  general  providence  of  God.  The  reason 
lies  in  the  fact  that  in  ver.  2  there  is  a  reference 
to  ch.  xvii.  21,  while  ver.  1  refers  to  ch.  xviii. 
14.  So  likewise  it  is  with  the  circumcision  of  Isaac, 
which  Elohim  commanded  (ver.  4);  it  embraces 
in  Isaac  both  Esau  and  Jacob.  Sarali  also  (ver.  6 ), 
refers  the  name  of  I.saac  to  the  arrangement  of 
Elohim ;  since  every  one  in  the  world  (existing  imder 
Elohim),  would  recognize  Is^iac  as  a  miraculously 
g  T2n  child — awakening  laughter  and  joy.* 

*  ["  'I'he  birth  of  Isaac  is  the  first  result  of  the  covenant, 
tnd  trie  first  Btep  toward  itw  goal.  As  itu  the  germ  of  the 
future  devflopmi-ii*,  and  looks  to  the  greater  than  Isaac — the 
New  Testjtmerit  8oii  of  Tromise- so  it  is  the  practical  and 
personal  pledge  on  God's  part,  that  the  salvation  of  the  world 
•linll  be  acooiDplUhed."  Jaoobus.— A.  G.] 


2.  It  is  questionable  whether  we  should  refer  ver. 
8  to  what  precedes,  or  what  follows.  Delitzsch  fa- 
vors the  first  connection,  Knobel  and  Keil  the  last. 
They  suppose  that  the  feast  at  the  weaning  of  Isaac 
gave  occasion  for  the  expulsion  of  Ishmael.  But 
this  is  not  certain,  and  were  it  even  certain,  ver.  8 
could,  notwithstanding,  belong  to  the  conclusion  of 
the  historv  of  the  childhood  of  Isaac. 


EXEGETICAL   AND   CRITICAL. 

1.  haac's  birth,  circumcision,  and  the  feaU  at  hit 
weaning. — (Vers.  1-S). — And  the  Lord  (Jehovah) 
visited  ["The  Sept.  has  tVeo-xEiJ/aTo,  a  word 
adopted  by  St.  Luke  in  two  places  in  the  song  of 
Zacharias  (Luke  i.  68-78),  who  thus  intimates  the 
coimection  between  the  birth  of  Isaac  and  the  birth 
of  the  promised  seed."  Wordsworth  p.  93.  He 
refers  also  to  the  connection  of  the  song  of  the  bles 
sed  virgin  with  these  exultant  and  thankful  woids  of 
Sarah.  See  also(ien.  xvii.  17-10  ;  I.ukeii,21;  John 
viii.  66  ;  and  Luke  i.  44—17. — A.  G.]  Sarah. — ipB 
to  come  to,  to  visit,  to  visit  with  the  purpose  of  aiding, 
of  saving,  or  with  the  design  to  punish,  marking  the 
great  tran.sititms  in  the  providence  of  God  ;  an  idea 
ruiming  thronijhout  the  Scriptures  (ch.  1.  24  ;  Ex.  iii. 
10),  to  express  which,  according  to  Knobel,  the 
Elohist  uses  "3T  (ch.  viii.  1 ;  xix.  29  ;  xxx.  20) ; 
where,  however,  in  the  two  first  cases,  the  ideas  are 
widely  different.  The  pregnancy  of  Sarah  is  traced 
back  to  .lehovah,  since  the  conception  of  Isaac  is  a 
fiuit  of  faith,  i.  c,  of  that  c<innection  of  the  sexes, 
on  the  pan  of  both  parents,  animated  and  sanctified 
thrnugli  Ikitli. — As  he  had  said  (ch.  xviii.  14). — As 
God  had  said  to  him  (eh.  xvii.  21). — [These  e.\. 
pressions    have    an    exegctical   value,    not   only   ai 


CHAP.  XXI.  1-84. 


451 


showing  the  divine  faithfulness,  and  the  develop- 
ment of  his  plan,  but  as  showing  also  how  the 
different  parts  of  this  book  are  inwoven  together, 
and  thus  prove  its  unity. —  A.  G.] — As  God  had 
commanded  him  (ch.  xvii.  12). — It  is  assumed, 
according  to  the  announcements  previously  made, 
that  the  son  should  here  receive  the  name  Isaac. 
God  had  given  him  this  name  already,  before  liis 
birth  (ch.  xvii.  19  ;  comp.  .Ki.'i.  11).  The  special  cause 
of  this  name  lies  in  the  laughing  of  Aljraham  (cb. 
ivii.)  whose  darker  echo  is  heard  in  the  laugh  of 
Sarah  (ch.  xviii.),  and  the  laughter  of  the  people  at 
this  singular  birth,  of  which  Sarah  speaks  further 
here.  The  one  thread  running  through  all  these 
various  laughs  is  the  apparently  incredible  nature 
of  the  event.  Knobel,  therefore,  holds,  without  suf- 
ficient ground,  that  these  are  "  different  attempts  to 
exjjlain  the  origin  of  the  name." — An  hundred 
years  old  (see  ch.  xvii.  24). — And  Sarah  said, 
God  hath  made  me  to  laugh, — Delitzsch  signal- 
izes the  poetical  form  of  the  two  sentences  of  Sarah. 
"  They  are  joyful  cries,  tlie  first  a  distich,  the  second 
in  three  lines.  Hence  also  the  term  b^^  instead  of 
la'n.  Sarah,  without  doubt,  goes  back  to  the  divine 
giving  of  the  name,  which  the  laughing  of  Abraham 
had  occasioned.  But  tlien  also,  she  glances  at  her 
own  laughing,  which  is  now  followed  by  another  and 
better  laugh,  even  the  joyful  cry  of  a  thankful  faith. 
That  laugh  arose  from  her  unbelief,  this  Jehovah  has 
givcL  to  her  as  the  fruit  of  her  faith.  But  she  rjmst 
explain  still  further,  and  that  not  without  a  certain 
feehng  of  shame."  (Delitzsch,  comp.  ch.  xviii.  12.) 
— All  that  hear  will  laugh  with  me. — [■'O  with 
the  perfect  has  the  sense  of  the  conjunctive.  Keil, 
p.  172. — A. G.] — i.e.,  with  astonishment  at  the  mi- 
raculously given  child. — A   great   feast Starke  : 

"The  Hebrews,  and  other  eastern  nations,  named 
their  feasts  from  the  drinks  (nnCB),  as  if  more 
regard  was  paid  to  the  drinks  than  to  the  food." 
But  as  the  joy  over  Isaac,  in  respect  to  the  promise 
given  in  him,  was  directed  more  to  the  spiritual  than 
the  bodily,  so  also  without  doubt  this  feast  was 
arranged  with  reference  to  the  same  thing. — And 
the  child  grew. — Knobel  and  Keil  refer  the  eighth 
verse  to  the  following  section.  "  Ishmael,"  Keil 
remarks,  ''  mocked  at  the  feast  held  at  the  weaning 
of  Isaac."*  Knobel;  he  had  made  sport.  But  it 
is  hardly  probable  that  Ishmael  had  thus  made  sport 
Dr  mocked  on  one  occasion  only.  "  The  weaning  of 
the  child  was  often  delayed,  sometimes  after  three 
(2  Macc.vii.  27;  Mcnqo Park's  "  Travels,"  p.  237),  and 
even  after  four  years,  (Kussel  :  "Natural  History  of 
Aleppo,"  I.  p.  427).  ["  The  weaning  from  the  mother's 
breast  was  the  first  step  to  the  indepemlent  existence 
of  the  child"  (Baumgarten),  and  hence  gave  occasion 
for  the  profane  wit  and  mocking  of  Ishmael,  in  wtiich 
there  was.  as  Keil  remarks,  ■uiiu'lif!.  envy,  and 
pride. — A.  G.]  It  was  observed  in  Abraham,  as 
also  to  day  in  the  lands  of  the  east,  .is  ■<  family  feast. 
Schroder  ;  "  The  Koran  fixes  iwi  vears,  at  least, 
as  the  period  of  nursing  children.' 

2.  The  expulsion  of  hhtnael  (vert,,  y-21), — And 
Sarah  saw  the  son  of  Hagar — It  is  not  said  that 
this  happened  at  tlie  feast  upon  the  weaning  of  Isaac. 
The  dift'erent  explanations  of  pnso  .  The  first  ex- 
planation :  The  word  describes  one  making  sport,  as 

*  'Kurtz  s:iys  that  Ishmael  laughed  at  the  contrast  be- 
tween the  promises  and  corresponding  hopes  ceutricg  in 
tiaac  aud  the  weak  nunling,  p.  201 —  A  O. ] 


ch.  xix.  14;  Ishmael  appears  as  a  plavful  lad,  leap 

ing  and  dancing  around,  who  thus  excited  the  envj 
of  Sarah.  Thus  Knobel,  after  Aben  Ezra,  Ilgen 
Gesenius,  Tuch.  The  Septuagint  and  Vulgate  iutro 
duce  so  much  into  the  text :  " playing  with  Isaac." 
Since  Ishmael  was  fourteen  years  of  age  at  the  birth 
of  Isaac,  and  now  about  sixteen  to  seventeen,  Sarah 
must  certainly  have  seen  him  playing  with  Isaai 
much  earlier,  with  jealousy,  if  his  playfulness  genei 
ally  could  indeed  have  excited  her  jealousy.  But  if 
Ishmael,  at  the  feast-day  of  Isaac,  was  extravagantly 
joyful,  he  thus  gave  an  assurance  of  his  good-will 
towards  her  son,  the  heir  of  the  house.  Hence  the 
second  explanation  ;  The  word  describes  the  act  of 
scoffing,  mockery.  Keil  and  others,  after  Kimchi, 
Vatabl,  Piscat,  Grot,  against  which  Knobel  objects 
that  the  word  in  question  was  never  used  of  mock- 
ing. "  Still  less,"  he  adds,  "  are  we  to  think  of  ' 
persecution  of  Isaac  (Gal.  iv.  29  ;  Rosenm. ;  Del.) 
or  of  a  controversy  about  the  inheritance  (the  ok 
Jewish  interpret.),  or  of  an  idolatrous  service  (Jona- 
than, Jarchi)."  Delitzsch  explains  ;  "  Ishmael,  at 
the  feast  of  the  weaning  of  the  child,  made  sport  of 
the  son  of  his  father  instead  of  sharing  the  joy  of 
the  household."  But  the  text  certainly  says  only 
that  Sarah  made  the  observation  that  he  was  a  jest- 
ing, mocking  youth.  But  since  the  pn^O  follows  ac 
directly  upon  pns"; ,  so  we  may  certainly  conjecture 
that  the  word  is  here  uged  to  denote  that  he  mim- 
icked Isaac,  jeered  at  him,  or  he  ridiculed  Isaac 
[He  does  not  laugh,  but  makes  himself  sportive 
derides.  This  little  feeble  Isaac  a  father  of  nations  ! 
Hengstenberg  :  Beitrage,  ii.  p.  276.  Kurtz  urges 
well  in  favor  of  the  stronger  meaning  of  the  word, 
the  force  of  the  Pihel  and  the  fact  that  the  conduct 
of  Ishmael  so  described  was  made  the  reason  by 
Sarah  for  her  demand  that  the  son  of  the  bondwoman 
should  be  driven  out,  p.  202. — A.  G.]  Leaving  this 
out  of  view,  the  observation  of  Sarah  was  certainly 
the  observation  of  a  development  of  character.  Ish- 
mael developed  a  characteristic  trait  of  jealousy,  and 
such  persons  pass  easily,  even  without  any  inclina- 
tion, to  mockery.  It  is  probable  that  this  reviling 
conduct  appeared  in  some  striking  way  at  the  feast 
of  the  weaning  of  Isaac,  although  this  cannot  be  in- 
ferred with  certainty  from  the  text.  "The  Rabbins 
feign  here  a  controversy  between  the  children,  about 
the  descent  of  Isaac  from  Abimelech,  about  the  inher- 
itance, and  the  like."  Schroder.  Sarah  does  not  regard 
him  directly  as  a  pretender,  claiming  the  rights  of 
primogeniture,  but  as  one  unworthy  tj  be  heir  with 
her  son.  Even  later,  the  moral  earnestness  and  the 
sense  and  love  of  truth  in  the  heir  of  the  promise, 
are  wanting  in  the  talking  and  fiction-loving  .Arab. 
But  tradition  has  added  to  this  feature,  his  hand  is 
against  every  man,  and  thus  has  formed  the  explana- 
tion, that  he  persecuted  Isaac  with  his  jests  and 
Scott's,  a  tradition  which  Paul  could  use  in  his  alle- 
gorical explanation.  [The  apostle  does  far  more 
than  merely  use  a  Jewish  tradition.  He  appears  to 
allude  to  the  use  made  of  this  history  by  the  prophet 
Isaiah  (ch.  liv.),  and  in  his  explanation  of  the  alle 
gory  states  that  the  conduct  of  Ishmael  towards 
Isaac  was  a  type  of  the  conduct  of  the  self-righteous 
Jews  towards  those  who  were  trusting  in  Clhrist  alont 
for  righteousness,  or  who  were  believers.  This 
mocking,  therefore,  was  the  persecution  of  him  who 
was  born  Kara  adpna.  against  him  who  was  bom  Kard 
iriivuia.  In  this  view,  the  word  can  only  mean  the 
UD  relieving,  envious  sport  and  derision  of  this  youth, 


458 


GENESIS,  OR   THE  FIRST   BOOK   OF  MOSES. 


proud  of  his  more  fleshly  preeminence,  as  Keil  and 
Heiigstenberg  hold.  He  was  thus,  obviously,  in 
heart  separated  from  the  household  of  faith. — A  G.] 
The  passages,  liowever,  which  Delitzsch  quotes  (ch. 
xxxix.  14  and  Ezek.  xxiii.  32)  for  the  meaning  of 
^ns ,  to  scoff,  must  not  be  overlooked.  In  her  es- 
timate of  character,  Sarah  was  far  superior  to  Abra- 
ham, as  Kcliekah  was  also  superior  to  Isaac  in  judg- 
ment in  reference  to  her  two  sons. — Cast  out  *  this 
bondwoman  and  her  son. — Knobel  thinks  that 
according  to  ch.  xxv.  6  the  Elohist  has  not  admitted 
into  tlie  record  any  such  expulsion.  The  unmerciful 
severity  towards  his  own  son  and  his  mother,  docs 
not  agree  well  with  the  character  of  Abraham,  and 
it  is  doubtful,  therefore,  whether  we  are  dealing  here 
with  a  Uteral  fact.  But  this  is  a  mere  human  arbi- 
trariness, in  which  the  lofty,  piu'e  motive,  remains 
unappreciated.  [There  is  underlying  all  these  ob- 
jections of  Knobel  and  others  who  sympathize  with 
him,  a  false  hermeneutical  principle,  viz.,  that  we 
must  interpret  and  explain  the  word  by  what  we 
conceive  to  have  been  the  moral  state  and  feelings 
of  these  historical  personages. — A.  G  ]  The  word 
of  Sarah  was  displeasing  to  Abraham  also.  It  is 
not  the  Angel  of  the  Lord,  but  God  as  Elohim,  who 
confirms  the  judgment  of  Sarah.  For  the  exclusion 
of  Ishmael  was  requisite  not  only  to  the  prosperity 
of  I.saac  and  the  line  of  the  promise,  but  to  the  wel- 
fare of  Ishmael  himself. — For  in  Isaac  shall  thy 
seed  be  called  (see  ch.  xvii.  19). — There  are  three 
explanations  of  these  words :  1.  After  Isaac  shall  thy 
seed  be  named  (Hofmaim).  But  Delitzsch  reminds 
us  that  the  people  of  the  promise  are  only  once  called 
Isaac  (Amos  vii.  9).  2.  In  Isaac  shall  thy  seed  be 
called  into  existence  (Drechsler) ;  better,  3.  In  Isaac 
shall  the  people  which  is,  and  is  called  (Is.  xli.  8) 
the  pecuUar  seed  of  Abraham,  have  its  point  of  de- 
parture (Bleek,  Delitzsch). — And  eilso  of  the  son 
of  the  bondTVomau  (comp.  ch.  xvii.  20;  xvi.  12). 
— And  Abraham  rose  up  early  in  the  morning. 
— He  did  not  yield  to  the  will  of  Sarah,  but  indeed 
to  the  command  of  God  which,  as  it  seems,  came  to 
him  in  a  revelation  by  night.  This  decided,  perfect, 
prompt  cheerfulness,  proves  that  he  would,  at  the 
coninjand  of  God,  sacrifice  Isaac  also  (ch.  xxii.  3). — 
And  took  bread  and  a  bottle  of  water. — The 
narrative  passes  over  the  provision  of  Hagar  with 
the  simple  requisites  for  her  journey  ;  with  the  bread 
it  may  be  thought  (ch.  xxv.  6)  that  there  was  in- 
cluded a  provision  with  money  for  a  longer  time. 
lie  had  doulitless  made  known  to  his  household  the 
revelation  of  the  night,  so  that  Sarah  might  not  Ijc 
elated  nor  Hagar  dei)ressed. — And  the  child. — • 
[He  was  now  about  sixteen  or  seventeen — a  youth. 
"Boys  were  often  married  at  this  age."  Ishjuael 
was  soon  after  married.  This  must  be  borne  in  mind 
in  our  estimate  of"  the  command  given  to  Abraham. 
— A. 'i.]  According  to  the  .Septuagint,  Tuch,  and 
others,  the  author  places  the  burden  upon  the  hoy 
»lso  ;  [The  i  conjunctive  makes  it  necessary  that  tlic 
"■^^n  '^'5"  should  be  connected  with  the  principal 
Tcrb  np'^.  Kkil,  p.  172. — A.  G.]  but  this  does  not 
follow  fioni  the  text.  Knobel  correctly  recalls  to 
view  that  Islunacl  was  at  this  time  at  least  sixteen 
Tears  oid.  Delitzsch,  on  the  contrary,  understands 
the  passage  in   the  first  instance   thus :    Abraham 


*  iBuBh  miggestB  that  it  is  uomo  legal  divoroe  which  iB 
Dtended.  The  Iteb.  word  has  that  moaning,  Beu  livv.jLxi. 
t,  11 ;  xiil   13  J  I».  Ivii.  20,— A.  O.] 


placed  Isaac  [Ishmael  ? — A.  G.]  al  lo  upon  the  bad 
of  Hagar  ;  and  speaks  of  inconsisteicics  and  contra, 
dictions  in  the  context ;  but  then,  he  himself  destroy! 
this  interpretation  in  a  casual  side  remaik.  The 
Vulgate  also  here  corrects  the  Septuagint. — She  de- 
parted and  wandered. — In  the  first  case  she  found 
the  way  easily,  for  her  fiiglit  was  voluntary,  but  iu 
this  case  she  is  quickly  lost,  no  doubt  because  of  the 
extreme  agitation  of  her  mind  on  account  of  li«r 
sudden  dismissal.  Luther  has  admirably  shown 
these  inward  causes  for  her  wandering. — In  the  wil« 
demess  of  Beersheba. — Southerly  from  Beersheba 
(see  vcr.  33),  bordering  upon  the  desert  El  Tih. — 
And  the  water  \raa  spent  in  the  bottle. — This 
was  the  special  necessary  of  life  for  those  passing 
through  the  desert.  The  boy  began  to  faint  from 
thirst. — And  she  cast  the  child. — The  words  here 
have  certainly  the  appearance  as  if  spoken  of  a  little 
child.  But  a  wearied  boy  of  sixteen  years,  unac- 
quainted with  the  straits  of  the  desert,  would  natu 
rally  be  to  the  anxious  mother  like  a  little  child. 
The  expression,  she  cast  liim,  is  an  expression  that, 
with  a  feeling  of  despair,  or  of  renunciation,  she 
suddenly  laid  down  the  wearied  one,  whom  she  had 
suppoi-ted  and  drawn  along  with  her,  as  if  she  had 
prayed  that  he  might  die,  and  then  hastened  away 
with  the  feeling  that  she  had  sacrificed  her  child. 
A  whole  group  of  the  beautiful  traits  of  a  mother's 
love  appear  here ;  she  lays  her  child  under  the  pro- 
tecting shadow  of  a  bush ;  she  hastens  away  ;  she 
seats  herself  over  against  him  at  the  distance  of  a 
bowshot,  because  she  will  not  see  him  die,  and  yet 
cannot  leave  him,  and  there  weeps  aloud.  Thus  also 
Ishmael  must  be  offered  up,  as  Isaac  was  somewhat 
later  But  through  this  necessity  he  was  conse- 
crated, with  his  future  race,  to  be  the  son  and  king 
of  the  desert.  And  now  Hagar  must  discover  the 
oasis,  which  is  also  a  condition  of"  life  ("or  the  sons 
of  the  desert. — As  it  ■were  a  bowshot. — Just  as 
the  stone's  throw  in  Luke  xxi.  41. — And  God 
heard  the  voice  of  the  lad. — The  weeping  of  the 
mother  and  the  child  forms  one  voice,  which  thb 
narrative  assumes.  It  is  a  groundless  particularism 
when  it  is  said  Ishmael  was  heard  becavise  he  was 
the  son  of  .\braham. — And  the  Angel  of  God.*— 
As  Jehovah  himself  is  Elohim  for  Ishmai'l,  so  thf 
jVngcl  of  the  Lord  (Jehovah)  also  is  for  him  the 
Augcl  of  (lod.  There  is  no  word  here  of  a  peculiai 
angelic  appearance,  f,ji'  Hagar  only  /miirx  the  call  of 
t/ie  Anyel  from  heaven.  But  the  call  of  the  Ang'j 
was  then  completed  by  the  work  of  God  when  h; 
opened  her  eyes.  Since  she  suffei'S  on  account  of 
the  p  ople  of  revelation,  the  angel  of  revelation  here 
also,  as  in  her  flight,  ch.  xvi.,  prolects  and  resc'^e^- 
her. — "What  aileth  thee,  Hagar  ?  Fear  not  - 
Her  heart  grows  firm  and  strong  again  under  the 
revelation  from  above. — And  hold  him  in  t'.an« 
hand. — Jerome  infers  admirably  from  this  cxpres 
sion  as  to  the  sense  of  the  former  passage,  "  from 
which  it  is  manifest  that  he  who  is  held  could  not 
have  been  a  burden  upon  his  mother,  but  he'  coni- 
paidon." — For  I  will  make  him  a  grnat  nation. 
— A  repetition  of"  the  earlier  promise  in  cb  xvi.  He 
thcielore  caiuiot  die. — I  will  make  ;Jin. — It  is 
only  the  Angd  of  Elohim,  who  is  Eloh'/a,  who  can 
thus  speak. — And  she  saw  a  well  of  water. — A 

*  [Tlic  angel  of  lillohim,  not  Jehovah,  bf  jauso  lehioapl, 
since  the  divinely  ordained  removal  from  thw  house  of  Al)ra-' 
ham,  pttsHes  fi-om  tinder  the  protection  of  the  covenant  Ood^ 
to  that  of  tho  leading  and  providence  of  God,  the  ru'dr  of  al 
nutiona.     Kejl,  p.  173.— A.  G.] 


CHAP.    XXI.    1-34. 


45S 


living  fountain,  not  merely  a  cistern.  The  cisterns 
were  covered,  and  only  discoverable  by  signs  which 
were  known  only  to  tho.-e  who  were  entrusted  with 
the  secret.  Some  have  conjectured  that  Ilagar  now 
discovered  these  marks  of  a  cistern.  But  it  is  a 
well  in  the  peculiar  sense  which  is  here  spoken  of. — 

And  gave  the  lad  drink Ishniael  is  saved,  and 

now  grows  up  as  the  consecrated  son  of  the  desert. 
— And  became  an  archer. — The  how  was  the 
means  of  his  livelihood  in  the  desmt.  "  Some  of  the 
lahmaelitish  tribes,  e.  g.,  the  Kedai'cnes  and  Itureans 
(ch.  XXV.  13-15),  distinguish  themselves  through  this 
weapon."  Kuobel.  For  the  twofold  signification 
naS,  see  Delitzsch,  p.  410.* — And  he  dwelt  in 
the  ■wilderness  of  Parzin. — Ishinaid  is  already  in 
the  way  from  Palestine  to  Arabia.  The  wilderness 
of  Paran  is  the  present  great  desert  El  Tib.  It  runs 
from  tlie  southern  border  of  Palestitie,  especially 
from  the  desert  of  Beersheba,  begmning  witli  the 
desert  of  Sin,  between  Palestine  and  Egypt,  south- 
easterly down  to  the  northern  part  of  the  Sinaitic 
peninsula,  where  it  is  limited  by  the  mountains  of 
Paran  [Robinson  and  Coleman  think  it  embraces  the 
whole  great  desert,  and  this  supposition  best  meets 
the  various  notices  of  this  desert  in  the  Scriptures. — 
A.  G.]  (See  the  article  in  the  "Bible  Dictionary  for 
Christian  People.") — A  wife  out  of  the  land  of 
Egypt. — Hagar  takes  a  wife  for  her  son  from  her 
own  home.  Thus  the  heathen  element  at  once  re- 
ceives additional  strength.  The  Ishmaelite  Arabs 
are  thus,  as  to  their  natural  origin,  sprung  from  a 
twofold  mingling  of  Hebrew  and  Egyptian  blood ;  of 
an  ideal  and  contented  disposition,  inwoven  with  a 
recluse,  dream-like,  and  gloomy  view  of  the  world. 

3.  77ie  coveiia7it  between  Abraham  and  Abiinelech 
(vers.  22-34). — And  Abimelech  spake  unto  Abra- 
ham.— Abimelech,  i.  e.,  father  of  the  king,  or  father- 
.iing,  the  king  my  father,  the  title  of  the  kings  at 
Geiar;  Phiohol,  i.  e.,  the  mouth  of  all,  probably 
also  a  title  of  the  highest  oBicer  of  the  kings  at 
Gerar.  The  proposition  of  Abimelech  to  Abraham 
to  make  a  covenant  with  him  rests  upon  a  deep  feel- 
ing of  the  blessing  which  Abraham  had  in  commun- 
ion with  God,  and  upon  a  strong  presentiment  that 
ill  the  future  he  would  be  a  dangerous  power  to  the 
inhabitants  of  Canaan.  It  is  to  this  man's  praise 
«  that  he  does  not  seek  in  a  criminal  way  to  free  him- 
self from  his  anxiety,  as  Pharaoh  in  his  hostility  to 
the  Israelites  in  Egypt,  or  as  Saul  in  his  hostility  lo 
David,  but  in  the  direct,  frank,  honest  way  of  a  cove- 
nant. Abimelech  has  indeed  no  presentiment  how 
far  the  hopes  of  Abraham  for  the  future  go  beyond 
his  anxieties.  The  willingness,  however,  of  Abra- 
ham to  enter  into  the  covenant,  is  a  proof  that  he 
had  no  hopes  for  the  personal  possession  of  Canaan. 
As  a  prudent  prmce,  Abimelech  meets  hiin  in  the 
company  of  his  ciiiet"  captain,  who  might  make  an 
impression  of  his  power  upon  Abraham,  although  he 
addresses  his  appeal  chiefly  to  his  generosity  and 
gratitude.  He  appeals  to  the  faithfulness  whicli  he 
had  shown  him,  and  desires  only  that  he  should  not 
be  injured  by  Abraham  either  in  his  person  or  in  his 
descendants.  But  Abraham  distinguishes  clearly 
between  political  and  private  rights,  and  now  it  is  for 
aim  to  administer  rebukes.f — And   he  reproved 

•  [Baiimgarten  renders  a  hero  an  archer  ;  and  refers  for 
va  analogy  to  the  phrase  nbara  rriSJ  ,  p.  223.— A.  G.l 
t  [Murphy  renders  Kin  and 'Kith  to  represent  ilie  He- 

<r*m  "ns;  ':*'3 ,  p.  334.— a.  g  1 


Abimelech  because  of  a  well  of  vrater  (see  ch 
xiii.  7  ;  xxvi.  15  ;  the  great  value  of  wells  in  Canaan) 
— But  the  ingenuous  prince  in  part  throws  back  tht 
reproach  upon  him  :  Abraham  had  not  spoken  of  th« 
matter  until  to-day,  and  he  had  known  nothing  of  it 
He  is  ready,  therefore,  to  make  restitution,  and  now 
(bllows  the  making  of  the  covenant. — Sheep  and 
oxen. — The  usual  covenant  presents  (Is.  xxx.  6; 
xxxix.  1  ;   1  Kings  xv.  19). — Seven  ewe  lambs  Ol 

the  flock AUIiough  the  well  belonged  to  him,  he 

secures  again  in  the  most  solemn  way  its  possession, 
through  the  execution  of  the  covenant,  since  a  gift 
which  one  of  the  contracting  parlies  receives  from 
the  other  binds  him  more  strictly  to  its  stipnlatsone 

(Ewald:  "  Antiquities,"  p.  18). — Beersheba It  i9 

a  question,  in  the  first  place,  how  the  name  is  to  be 
explained,  and  then,  what  relation  this  well,  in  its 
derivation,  sustains  to  the  wells  of  Beersheba  (ch. 
xxvi.  32).  Knobel  asserts  that  the  author  explains 
Beersheba  through  oath  of  the  wells,  since  he  takea 
sat"  for  nsna'C) ,  oath  ;  but  literally  the  word  can 
only  signify  seven  wells.  Keil,  on  the  other  hand, 
asserts  that  the  sense  of  the  passage  is  this  :  that  the 
wells  take  their  name  from  the  seven  Iambs  with 
whose  gift  Abraham  sealed  his  possession.  When 
we  recollect  that  in  the  name  of  Isaac  differently 
related  titles  were  united,  we  shall  not  press  the  an- 
tithesis between  the  seven  wells  and  the  wells  of  the 
oath.  The  form  designates  it  as  the  seven  wells,  but 
the  seven  really  marks  it  as  the  well  of  the  oath. 
'■saiD5,they  sware,  literally  they  confirmed  by 
seven,  not  because  three,  the  number  of  the  deity, 
is  united  in  the  oath  with  four,  the  number  of  the 
world  (Leopold  Schmidt,  and  this  expo.'-ition  is  un- 
deniably suggestive),  but  on  account  of  the  sacied- 
ness  of  the  number  seven,  which  has  its  ground  and 
origin  in  the  number  seven  of  the  creation  (which, 
however,  may  be  divided  into  the  three  and  the 
four) ;  they  chose  seven  things  for  the  confirmation 
of  the  oath,  as  Herodotus,  among  others,  testifies  of 
the  Arabians  (ch.  iii.  8)."  Keil.  According  to  Kno- 
hel,  the  narrative  of  tlie  name  Beersheba  (ch.  xxvi. 
30)  is  only  another  tradition  concerning  the  origin  of 
the  same  name.  "  But  Kobinson,"  Delitzsch  replies, 
"  after  a  Ions  time  the  first  explorer  of  the  southern 
region  of  Palestine,  found  upon  tlie  borders  of  the 
desert  two  deep  wells,  with  clear,  excellent  water."* 
These  wells  are  called  £ir  ea  Seba^  seven  wells  ;  after 
the  erroneous  explanation  of  the  Bedouins,  the  well 
of  the  lion.  According  to  Robinson,  Beersheba 
lay  near  by  the  bed  of  a  wide  watercourse  running 
towards  the  coast,  called  Wadv  cs  Scba  (Rob.  "  Pal." 
i.  p.  300). — And  he  planted  a  grove  (tamarisk), 
— "  Probably  the  Tamarix  Africaria^  common  in 
Egypt,  Petrea,  and  Palestine  ;  not  a  collection  (com- 
pare with  this  tamarisk  of  Abraham,  that  in  Gibeah, 
1  Sam.  xxii.  6,  and  that  in  Jabesh,  1  Sam.  xxxi.  13)." 
Delitzsch.  "They  were  accustomed  to  plant  the 
tamarisks  as  garden  trees,  which  grew  to  a  remark- 
able height  and  furnished  a  wide  shade."  [Calvin 
remarks  that  the  planting  of  the  trees  indicates  thai 
Abraham  enjoyed  more  of  quiet  and  rest  after  the 
covenant  was  made  than  he  had  done  before. — A.  G.\ 
Michaelis.  The  tamarisli,  with  its  la-'ting  wood  ana 
evergreen  foliage,  was  an  emblem  of  the  eternity  of 
God,  whom  he  declared,  or  as  Keil  expresses  it,  of 

*  [There  are  thus,  in  fact,  two  wells,  from  which  the  dtj 
might  have  been  named,  and  from  which  it  was  named,  ao» 
cording  to  the  two  accounts  or  testimc'ios  in  Genesis.  D* 
UTZBCH,  p.  296.— A.  G  1 


160 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


the  eternally  enduring  grace  of  the  true  God  of  the 
Covenant.  But  it  is  questionable  whether  Abraham, 
the  great  antagonist  of  all  that  is  traditional  in 
mythology,  overthrowing  the  symbolism  of  nature, 
would  make  such  an  exception  here.  We  must  then 
«lso  suppose  that  his  preaching  of  Jehoviih,  the  eter- 
nal God,  Ijoth  preceded  and  followed  the  planting  of 
the  tamarisk.  Knobel  thinks  it  is  clear  that  a  remark- 
ible  tamarisk  stood  there,  which  one  then  traced  back 
to  Abraham.  As  a  planter  of  the  tamarisk,  .\braham 
appears  a  prophet  of  civilization,  as  in  his  proclaim- 
ing of  the  eternal  God  (the  STJ3  with  beih  is  always 
more  definite  than  simply  to  call  upon  ;  it  designates 
also  the  act  of  proclaiming)  he  is  the  prophet  of  the 
faith  (the  cultus). — The  name  cbis  5X  appears  to  be 
used  here  as  a  peculiar  explanation  of  mn"',  and 
thus  to  justify  the  translation  of  this  name  by  the 
words,  the  eternal.  But  Abraham  had  earlier  (ch. 
xiv.  2-_')  designated  Jeliovah  as  El  Eljon,  then  recog- 
nized him  (ch.  xvii.  1)  as  El  Shaddai.  It  follows 
from  this  that  Jehovah  revealed  himself  to  him  under 
various  aspects,  whose  defiuitious  form  a  parallel  to 
the  universal  name  Elohim.  The  God  of  the  highest 
majesty  who  gave  him  victory  over  the  kings  of  the 
East,  the  God  of  miraculous  power  who  bestows 
upon  him  his  son  Isaac,  now  reveals  himself  in  his 
divine  covenant-truth,  over  against  his  temporary 
covenant  with  Abimelech,  as  the  eternal  God.  And 
the  tamarisk  might  well  signify  this  also,  that  the 
hope  of  his  seed  for  Canaan  should  remain  green  until 
the  most  distant  future,  uninjured  by  his  temporary 
covenant  with  Abimelech,  which  he  will  hold  sacred. 
— Abraham  sojourned  in  the  land  of  the  Phil- 
istines.— .Vbraham  evidently  remained  a  longer  time 
at  Beershcba,  and  thi.^,  togethei-  with  his  residence  at 
Gerar,  is  described  as  a  sojourn  in  the  land  of  the 
Philistines.  But  how  then  could  it  be  said  before, 
that  Abimelech  and  his  chief  captain  turned  back 
from  Beershcba  to  the  land  of  the  Pliilistines  ?  Keil 
solves  the  apparent  difficulty  with  the  remark,  the 
land  of  the  Philistines  had  at  that  time  no  fixed 
bounds  towards  the  wilderness ;  Beersheba  did  not 
belong  to  Gerar,  the  kingdom  of  Abimelech  in  the 
narrower  sense. — Many  days. — These  many  days 
during  which  he  sojourned  in  the  land  of  the  Philis- 
tines, form  a  contrast  to  the  name  of  the  eternal 
God,  who  had  promised  Canaan  to  him 


DOCTEINAI,  AND  ETHICAL. 

1.  Sarah's  \isitation  a  type  of  the  visitation  of 
Mary,  notwithstanding  the  great  distinction  between 
them.  The  visitation  lies  in  the  extraordinary  and 
wonderful  personal  grace,  to  which  an  immeasurable 
general  human  salvation  is  closely  joined.  But  with 
Sarah  this  visitaticm  occurs  very  late  in  life,  and  after 
long  waiting ;  with  Mary  it  was  entirely  unexpected. 
Sarah's  body  is  dead  ;  Mary  had  not  known  a  hus- 
band. The  son  of  Sarah  is  himself  only  a  typo  of 
the  son  of  Mary.  But  with  both  women  the  richest 
promise  of  heaven  is  limited  through  one  particular 
woman  on  the  earth,  a  conception  in  faiih,  an  ap- 
parently imp<iHsible,  but  yet  actual  human  birth; 
both  arc  illustrious  instances  of  the  destination  of 
tbe  female  race,  (jf  the  imporlanee  of  the  wife,  the 
mother,  for  the  kingdom  of  <>od.  Both  become  il- 
ustrious  since  they  freely  subjected  themselves  to 
this  destination,  since  they  yielded  their  sons  in  the 
futr.re,  th»  sons  of   promise,  or  in  the  son  of  proir- 


ise ;  for  Isaac  has  all  his  importance  as  a  type  of 
Christ,  and  Christ  the  son  of  man  is  the  manifesta 
tion  of  the  eternal  Son. — The  visitation  of  J^arah  wai 
that  which  Jehovah  h»d  promised  a  year  belbre.  He 
visits  the  believer  with  the  word  of  promise,  and 
visits  hiiu  again  with  the  word  of  fulfihnent,  Abra- 
ham must  have  waited  five  and  twenty  years  for  the 
promise,  Sarah  only  one  year. 

2.  Isaac:  he  will  laugh,  or  one  will  laugh  (se 
ch.  xvii.  19).     The  believer  laughs  at  the  last. 

3.  The  sons  of  old  age  and  miraculously-give» 
children  :  the  sons  of  Noah,  Isaac,  Joseph  (ch.  xxxvii. 
■i),  Benjamin  (ch.  xliv.  20),  Samuel,  John  the  Bap 
tist,  and  Christ. 

4.  The  little  song  of  Sarah,  the  sacred  joyful 
word  of  the  mother  over  Isaac.  The  first  cradle 
hymn. 

5.  The  feast  of  the  weaning  of  Isaac.  "  The 
announcement,  the  birth,  the  weaning  of  the  child. — 
All  this  furnishes  matter  for  manifold  joy  and  laugh- 
ter ;  pn2£"  ,  i.  e.,  the  laugher,  the  fulness  of  joy  in 
his  name.  Our  Lord  reveals  the  profoundest  source 
of  this  joy  when  he  says  (John  viii.  5(i),  Abraham 
your  father  rejoiced  to  see  my  day,  and  he  saw  it, 
and  was  glad.  Since  Sarah,  the  wife  of  one,  became 
the  mother  of  Isaac,  she  became  the  mother  of  Is- 
rael (Is.  li.  2;  Mai.  ii.  16;  Ezek.  xxxiii.  24),  and 
since  she  is  the  mother  of  Israel,  the  ancestress,  and, 
in  some  sense,  the  mother  of  Jesus  Christ,  who  de- 
rives his  flesh  and  l)lood  from  Isaac,  out  of  Israel, 
and  in  whom  Abraham  is  a  blessmg  to  all  the  na- 
tions, the  birthday  of  Isaac,  spiritually  viewed,  thus 
becomes  the  door  or  entrance  of  the  day  of  Christ, 
and  the  day  of  Christ  the  background  of  the  birth- 
day of  ls.aac."  Delitzsch.  Calvin  dwells  especially 
upon  the  circumstance  that  Sarah  nursed  her  child. 
"  Whom  he  counts  worthy  of  the  honor  of  being 
a  mother  he  at  the  same  time  makes  nurse;  and 
those  who  feel  themselves  burdened  tiirough  the 
nursing  of  their  chihlren,  rend,  as  far  as  in  them  lies, 
the  sacred  bonds  of  nature,  unless  weakness,  or 
some  intii'miiies,  form  their  excuse."  It  is  remark- 
able that  a  century  after  the  Genevan  Calvin,  the 
Genevan  Rousseau  should  again  hold  up  the  sacred- 
ness  of  this  law  of  nature,  that  mothers  should  nurse 
their  own  children,  against  the  unnatural  custom  at 
his  time  of  using  wet-nurses,  although,  indeed,  he 
hiniself  had  fundamentally  no  right  to  plead  it. 

6.  The  whole  context  confirms  the  Hebrew  tradi- 
tion, which  finds  in  the  jests  of  Ishmael  the  kindred 
idea  of  mockery,  and  upon  this  rests  the  confirma- 
tion of  the  allegorical  explanation  of  Paul  (Gal.  iv. ; 
comp.  "  Biblework  "  on  G.al.  iv.  22-30).  [The  apos- 
tle, however,  does  not  say  that  the  history  was  designed 
to  be  typical,  but  had  been  used  and  may  be  used  to 
illustiate  the  truth  he  was  discussing. — A.  G.]  [Ish- 
mael mocked  the  child  of  piomise,  the  faith  of  his 
parents,  and  therefore  the  word  and  puriiose  ol'  God. 
His  mocking  was  the  outward  expression  of  his  un- 
belief, as  the  joy  of  his  parents,  which  gave  rise  to 
the  feast,  was  of  their  faith.  It  thus  reveals  his 
character  as  unworthy  and  incapable  of  sharing  in 
the  blessing,  which  then,  as  now,  was  secured  only 
by  fdth.  Hence,  like  Esau,  Saul,  the  carnal  Juda- 
izera  of  the  apostle's  day,  all  who  trust  in  them- 
selves  rather  than  in  the  promise,  he  was  cast  out.- 
A.  G.] 

7.  Female  tact  and  accuracy  in  the  estimate  ol 
youthful  character.  Sarah.  Ucbekah.  Sarah's  in 
tcrfcrence  with   the   order  of  Abraham's  houseliol' 


CHAP.   XXI.    1-34. 


16 


jannot  be  without  sin,  but  in  this  case  she  meets  and 
responds  to  the  theocratic  thought.  This  fact  is  re- 
peated in  a  stronger  form  in  the  position  of  Rebt'kah 
over  against  tliat  of  Isaac,  since  she  secures  to  .lacob 
the  right  of  the  first-born.  Both  fathers  must  have 
their  prejudices  in  I'avor  of  the  rights  of  the  natural 
first-born  corrected  by  the  presaging,  far-seeing 
mothers. 

8.  Abraham  rose  up  early  in  the  morning,  espe- 
cially wlien  a  command  of  the  Lord  is  to  be  fulfilled 
or  a  sacrifice  is  to  be  l)rought  (ch.  xxii). 

9.  Tlie  exnul-ion  of  Hagar.  Since  Ishmael  had 
grown  to  nearly  sixteen  years  of  age  in  the  house 
of  Sarah,  her  proposal  cannot  be  explained  upon 
motives  of  human  jealousy.  The  text  shows  how 
painful  the  n)easure  was  to  Abraham.  But  the  man 
of  faith  who  should  later  offer  up  Isaac,  must  now 
be  able  to  ofler  Ishmael  also.  He  dismisses  hirn, 
however,  in  the  light  of  the  promise,  that  his  expul- 
sion confirmed  his  promotion  to  be  the  head  of  a 
great  nation,  and  because  the  purpose  of  God  in 
reference  to  Isaac  could  only  become  actual  through 
this  separation.  The  separation  of  Lot  from  .\hra- 
ham,  of  Ishmael  from  Isaac,  of  Esau  from  Jacob, 
proceeds  later  in  the  separation  of  the  ten  tribes 
from  Judah,  and  finally  in  the  excision  of  the  unbe- 
lieving Jewish  population  from  the  election  (Rom. 
X. ;  Gal.  iv.).  These  separations  are  continued  even 
in  the  Christian  Church.  In  the  New-Covenant, 
moreover,  the  Jews  for  the  most  part  have  been  ex- 
cluded as  Ishmael,  while  many  Ishmaelites  on  the 
contrary  have  been  made  heirs  of  the  faith  of  Abra- 
ham. The  Queen  of  Sheba  perhaps  adheres  more 
faithfully  to  wisdom  than  Solomon. 

10.  The  moral  beauty  of  Hagar  in  the  desert,  in 
her  mother-love  and  in  her  confidence  in  God.  Ha- 
gar in  the  desert  an  impetishable  pattern  of  true 
maternal  love. 

11.  The  straits  of  the  desert  the  consecration  of 
the  sons  of  the  desert.  The  terrible  desert,  through 
the  wonderful  help  of  God,  the  wells,  and  oases  of 
God,  became  a  dear  home  to  him.  There  is  no 
doubt,  also,  that  after  he  had  learned  thoroughly  by 
experience  that  he  was  not  a  fellow-heir  with  Isaac, 
be  was  richly  endowed  by  Abraham  (ch.  xxv.  6), 
and   also  remained   in  friendly  relations  with  Isaac 

•   (ch.  xxv.  9). 

12.  .^bimelech's  presentiment  of  Abraham's  fu- 
ture greatness,  and  his  prudent  care  for  the  security 
of  his  kingdom  in  his  own  person  and  in  his  descend- 
ants. The  cliildren  of  Israel  did  not  attack  the  land 
of  the  Philistines  until  the  Philistines  had  destroyed 
every  recollection  of  the  old  covenant  relations. 
Abmielech  ever  prudent,  honest,  and  noble.  The 
significance  of  the  covenant  of  peace  between  the 
father  of  the  faithful  and  a  heathen  prince  (comp. 
"  Covenant  of  Abraham,"  ch.  xiv.). 

13.  Abraham  gives  to  Abimelech  upon  his  de- 
sire the  oath  of  the  covenant,  as  he  had  earlier 
sworn  to  the  king  of  Sodom.  "  I  will  swear,"  the 
eign  of  the  condescension  of  the  believer,  in  the  re- 
lations and  necessities  of  human  society.  Beaiing 
Mnon  the  doctrine  of  the  oath. 

14.  Abraham  learns  the  character  of  Jehovah  in 
%  living  experience  of  faith,  according  to  his  varied 
tevelations,  and  with  this  experience  the  knowledge 
of  the  attributes  of  God  rises  into  prominence.  As 
Elohim  proves  himself  to  be  Jehovah  to  him.  so  Je- 
hovah again  proves  himself  to  be  Elohim  in  a  higher 
tense.  God  the  Exalted  is  the  Coven.ant  God  for 
him;  God  the  Almif^^ty  performs  wonciers  fo:  him  ; 


God  the  Eternal  busies  himself  for  him  in  the  eterna 
truth  of  the  Covenant. 

1 5.  Abraham  calls  upon  and  proclaims  the  nam< 
of  tlie  Lord.  The  one  is  in  truth  not  to  be  sepa- 
rated from  the  other.  The  living  prayer  must  vield 
its  fruit  in  the  declaration,  the  living  declaration  must 
have  its  root  in  prayer.  The  faith  of  Abraham  in 
Jehovah  develops  itself  into  a  faith  in  the  eternal 
truth  of  his  covenant,  and  in  the  ever  green  ana 
vigorous  life  of  the  promise.  f"He  calls  upon  th« 
name  of  the  Lord  with  the  significant  .surname  of  the 
God  of  perpetuity,  the  eternal,  unchangeable  God. 
This  marks  him  as  the  mre  uml  able  performer  of 
his  promise,  as  the  everlasting  vindicator  of  the  faith 
of  treaties,  and  as  the  infallible  source  of  the  believ- 
er's rest  and  peace."  Murphy. — A.  G.]  For  th« 
tamarisk  (see  Dictionaries  of  the  Bible)  and  for  th« 
meaning  of  the  desert  of  Beersheba  and  the  city  of 
tbe  same  name  (see  Concordances). 

16.  Abraham,  Samson,  and  David,  in  the  land  of 
the  Philistines.  Alternate  friendships  and  hostilitiea 
Abraham  at  first  gains  in  South-Canaan  a  well,  then 
a  grave  (ch.  xxiii.).  Both  were  signs  of  his  inherit 
ing  the  land  at  some  future  time. 

17.  Beersheba,  honored  and  sanctified  through 
the  long  residence  of  Abraham  and  Isaac.  This  city 
marking  the  southern  limits  of  Israel  in  contrast 
witli  the  city  of  Dan  as  a  northern  limit  was,  later, 
also  profaned  through  an  idolatrous  service  (.\mo? 
V.  6  ;  viii.  14). 

18.  Passavant  dwells  upon  the  glory  of  the  Ara 
bians  in  Spain  for  seven  centuries.  "  Indeed,  they 
still,  to-day,  from  the  wide  and  broad  desert,  ever 
weep  over  the  forsaken,  crushed  clods  of  that  heroic 
land."  But  what  has  Roman  fanaticism  made  of  the 
land  of  Spain  ?  He  says  again:  "Arabia  has  also 
its  treasures,  its  spice.s,  and  ointments,  herds  of  noble 
animals,  sweet,  noble  fruits,  but  it  is  not  a  Canaan, 
and  its  sons,  coursing,  racing,  plundering,  find  in  its 
wild  freedom  an  uncertain  inheritance."  "  Gal.  iv.  29 
is  fulfilled  especially  in  the  history  of  Mohammed." 

19.  Upon  the  covenant  of  Abraham  and  Abime- 
lech, Passavant  quotes  the  words.  Blessed  aie  the 
peace-makers.  Sehwenke  represents  Abimelech  as 
a  self-righteous  person,  but  without  sufficient  reason 


HOMILETICAI,  AND  PRACTICAi. 

See  the  doctrinal  paragraphs. — The  connection 
between  Isaac's  birth  and  Ishmael's  expulsion. — The 
joyful  feast  in  Abraham's  house. — Haear's  necessity ; 
Hagar's  purification  and  glorification. — Abraham'c 
second  meeting  with  Abimelech. — .\braham  at  Beer 
sheba,  or  the  connection  between  civilization  and  the 
cultus  in  Abraham's  Ufe.  An  example  for  Christian 
missions. 

1.  Ig^iac's  birth  {vev.  1-8).  Ver.  1.  In  the  prov- 
idence of  God  we  first  experience  that  he  himself 
visits  us.  that  he  gives  us  hiin.self;  then  that  he 
visits  us  with  his  deeds  of  salvation  "  Noble  natures 
regard  what  they  are  as  one  with  what  they  do."  It 
is  true  of  God  above  all  others,  that  we  come  to 
know  him  in  his  gifts,  and  his  gifts  in  his  visitation. 
— The  section  affords  appropriate  texts  for  baptismal 
discourses.  Starke:  tbe  repeiiuon  {as  he  had  spoken, 
of  which /le  had  spoken)  lias  the  utmost  emphasis. 
The  promises  of  God  must  at  last  pass  into  fitlfil- 
ment,  even  when  all  hope  has  been  lost  by  men.  Hi« 
proniLses  are  yea  and  amen.  —  Luther:  "  Mosei 
abounds  in  words,  and  repeats  his  words  twice,  ii 


102 


GENESIS,  OR  TUE  FIRST   BOOK   OF   MOSES. 


irder  to  bring  before  our  minds  the  unutterable  joy 
of  the  patriarch.  Tliis  joy  would  be  increased  also 
(if  it  is  true,  as  some  say,  that  the  Son  of  God  in 
iuiman  form  appeared  to  Sarah  in  the  sixth  week, 
and  wished  her  joy  of  her  young  son,  eh.  xviii.  10). 
— H.  C.  Rambach  :  Isaac's  birth  in  many  respects 
re.«emhles  greatly  the  birtli  of  Christ ;  1.  Both  births 
were  announced  long  before;  2.  both  occur  at  the 
time  fixed  by  God;  3.  both  persons  were  named 
before  they  were  born  ;  4.  both  were  supernaturally 
(miraculously)  conceived  ;  5.  both  births  occasioned 
great  joy ;  6.  the  law  of  circumcision  begins  (as  to 
its  principle)  with  Isaac,  and  ceases  in  (througli) 
Christ,  Ver.  7.  In  her  joy  Sarah  speaks  of  many 
liseveral)  children,  when  she  had  borne  only  one  son, 
who,  honover,  was  better  to  her  than  ten  sons. — She 
will  say :  Not  only  ha?  my  dead  body  received 
strength  from  God,  to  bring  a  child  into  the  world, 
but  I  am  conscious  of  such  strength  that  I  can 
supply  its  food  which  sometimes  fails  much  younger 
and  more  vigorous  mothers. — Sarah  did  this  (nursed 
her  child)  although  she  was  a  princess  (ch.  xxiii.  6) 
and  of  noble  blood,  for  the  law  of  nature  itsell 
requires  this  from  all,  since,  with  this  very  end  in 
view,  God  has  given  breasts  to  all  and  filled  them 
with  milk.  The  Scriptures  united  these  two  functions, 
the  bearing  of  children  and  nursing  them,  as  belong- 
ing tu  the  mother  (Luke  xi.  27 :  xxiii.  29  ;  Ps.  xxii. 
111).  Thus  tliese  two  things  were  reckoned  among 
the  blessings  and  kindness  of  the  Great  God  (ch.  xlix. 
25),  while  an  unfruitful  body  and  dry  breasts  are  a 
punishment  from  him  (Hoseii  ix.  11-14). — Ver.  8. 
(Whether,  as  the  Jews  say,  Shem,  Melchizedec  and 
Selah  were  present  at  this  feast,  cannot  be  said  with 
certainty.) — Abiaham  doubtless  had  his  servants  to 
gbare  in  tlie  feast,  and  held  instructive  conversation 
with  them,  exhorting  them  to  confidence  in  God,  to 
the  praise  of  his  name.  It  is  a  peculiarly  spiritual, 
joyful,  and  th.iiikrul  legist. — Xa  enumeration  of  bib- 
lical feasts  (2  Cor-  i.  20). — The  blessing  of  children. 
Ingratitude,  in  regarding  many  such  gifts  (cliildren)  as 
t  punishment. — Feasts  after  baptism  are  not  opposed 
;o  the  will  of  God,  but  they  should  still  be  observed 
;o  Ills  honor,  with  pious  people,  without  luxury,  and 
other  poor  women  in  childbed  should  not  be  for- 
gotten.— ScnRiJnER:  Ver.  1.  He  is  faithful  (Num. 
ixhi.  19). — Since  every  birth  tlows  from  (is  a  gift  from) 
God  (Ps.  cxxvii.  3),  so  we  may  rightly  say,  that  the 
Lord  visits  those  to  whom  he  sends  children. — Ver. 
8.  Isaac  was  the  son  of  the  free-woman,  born  through 
the  promise  of  God  (Gal.  iv.  22,  23),  consequently  a 
type  of  every  child  of  (ioil,  who  through  the  stiength 
of  the  promise,  or  of  the  gospel,  is  born  to  freedom 
and  of  a  free-woman.  (Roos.)— What  strange  dis- 
appointments !  The  son,  who  receives  from  (iod 
who  hears  the  cries  and  wishes  of  men,  his  name 
Ishmael  (tJod  hears)  is  not  the  promised  one,  but 
the  (iromise  was  fulfilled  in  the  otlier,  Isaac,  wlio  was 
Darned  according  to  a  more  common  human  custom  ! 
[The  laughing  of  Abraham  (ch.  xvii.  17)  lias  how- 
ever a  greater  spiritual  wortli  than  tlie  cry  of  llagar 
for  help  (ch.  xvi.  11).J — Passava.nt:  Behold,  two 
children  of  one  father  and  In  the  same  house,  reared  un- 
der one  discipline,  consecrated  before  the  same  allar,  of 
like  he-arts,  borne  before  God  upon  the  same  prayer 
and  thus  olfcred  lo  him,  and  still  so  unlike  in  their 
minds  and  ways,  in  their  conduct  and  aims,  etc. ;  the 
dark  mvBtcries  of  nature  and  grace. — Taube:  The 
birth  of  Isaac  and  expulsion  of  Ishmael  an  example 
of  what  occurred  at  the  Reromiation,  and  of  what 
must  take  liluce  in  us  all. 


2.  IshmaePs  removal  (ver.  9-21).  The  th  ic  Tatit 
sepnra/io7i.v  in  their  import ;  a.  Judgment  in  respect 
to  th^  Jiiii^^x  for  theocratic  purposc^^  but  not,  li.  it 
respect  to  a  destination  to  blesftcdncss. — [So  Henry, 
We  are  not  sure  that  it  was  his  eternal  niiu ;  it  it 
presumption  to  say  that  all  those  who  are  left  oui  of 
the  external  dispensation  of  God's  covenant,  an 
therefore  excluded  from  all  his  meicies. — .\.  G.]  — 
The  providence  of  God  over  Ishmael. — The  .\rabiana. 
— The  Mohammedan  world. — Mission  Sermons. — The 
external  separation  presupposes  an  inward  estrange- 
ment. 

Starke  :  Ver.  9.  A  laughing,  jesting,  gay,  and 
playlul  youth.  It  may  be  that  Ishmael  had  reviled 
Isaac  because  of  his  name  which  he  h;id  received 
from  a  laugh,  and  had  treated  him  with  scorn. — 
Lasge  :  Ver.  10.  Sarah  could  not  have  been  without 
human  weakness  in  this  harsh  demand ;  but  the 
hand  of  God  was  in  it. — Cramer  :  The  faults  and 
defects  of  parents  usually  cleave  to  their  chihlren, 
hence  parents,  especially  mothers  during  pregnancy, 
should  guard  themselves  lest  they  stain  themselves 
with  a  grave  fault  which  shall  cleave  to  their  children 
during  their  lives. — Bib/.  Tiib. :  The  mocking  spirit 
is  the  sign  of  an  evil,  proud,  jealous,  envious  heart ; 
take  heed  that  thou  dost  not  sit  with  the  scorner  (Ps. 
i.  1) — Bibl.  Wirt.  :  Cases  often  occur  in  a  family  in 
which  the  wife  is  mucli  wiser  than  her  husband, 
hence  their  advice  and  counsel  ought  not  to  be 
refused  (1  Sam.  xxv.  S,  17).  Polygamy  produces 
great  unhappiness. — Cra.mer  :  There  will  arise  some- 
times disputes  between  married  persons,  even  be- 
tween those  who  are  usually  peaceful  and  friendly. 
Still  one  should  not  give  loose  reins  to  his  passion, 
or  allow  the  diflerence  to  go  too  far. — Ver.  12. 
Lange:  Here  we  see  that  the  seed  of  the  bond- 
woman shall  be  distinguished  from  Isaac.  —  The 
general  rule  is,  that  the  wife  shall  be  subject  to  her 
husband,  and  in  all  reasonable  things  obey  him,  but 
here  God  makes  an  exception. ^Since  Abraham  in 
the  former  case  had  followed  his  wife  without  consult- 
ing God,  when  she  gave  him  Hagar  to  wife,  so  he 
must  now  also  fitlfil  her  will. — The  comparison  of 
Ishmael  with  the  unbelieving  Jews  at  the  time  of  the 
New  Testament :  the  haughty,  perverse,  scoffing 
spirit  of  persecution ;  the  sympathy  of  Abraham 
with  Ishmael,  the  compassion  of  Jesus  towards  the 
Jews ;  the  expulsion  and  wandering  in  the  wilder- 
ness, but  still  under  the  Divine  providence  ;  the  hope 
that  they  shall  finally  attam  favor  and  grace. — 
Cuamer  ;  The  recollection  of  his  former  sins  should 
be  a  cross  to  the  Christian. — One  misfortune  seldom 
comes  alone. — £ibl.  WtrJ. :  There  is  nothing  which 
makes  a  man  so  tender  and  humlile  as  the  cross, 
alHidion,  and  distress. — Gerlach  :  The  great  truth 
that  natural  claims  avail  nothing  before  God,  reveals 
itself  clearly  in  this  history. — Isaac  receives  his  name 
from  a  holy  laughing ;  Ishmael  was  also  a  lauglier, 
liut  at  the  same  lime  a  profane  scoffer. — Calwer, 
Hari'l/'iii-h :  What  we  often  receive  as  a  reproach, 
and  listen  to  with  reluctance,  may  contain  under  the 
rough,  hard  shell  a  noble  kernel  of  truth,  which  iu 
deed  agrees  with  the  will  of  God.  —  ScnHnnKR; 
(Luther  supposes  .\braham  to  invite  to  the  feast  all 
the  patriarchs  then  living;  with  Melchizedec  and  the 
King  of  the  Philistines. ) — Isaac,  the  subject  of  the 
holy  laugh,  seiTcs  also  as  a  laughing-stock  of  profane 
wit.  — Ishmael  is  the  representjitive  of  that  world  in 
the  church  yet  scoffing  at  the  church.  (In  the  letter  tc 
the  (ialulians  of  the  bond-church,  in  opposition  to  thi 
free. — Both,  if  I  may  say  so,  are  the  sons  of  laughter 


CHAP.  XXII.   1-19. 


46d 


but  in  how  different  a  sense.  Sarah  does  not  call 
Ishiaael  by  his  name  (a  clear  sign  of  her  indignation), 
and  shows  her  contempt  by  caUing  him  the  sou  of 
this  bond-woman.  (LnTiiKR :  ch.  iii.  24  ;  Prov.  xxii. 
10;  John  viii.  35.)— Ver.  13  Ishmael  remained  his 
aon,  and  indeed  his  first-born,  whom  he  had  long 
held  for  the  heir  of  the  blessing.  It  is  never  easy 
to  rend  from  our  heart?  the  objects  of  our  dear  affec- 
tions, liut  he  who  must  soon  offer  Isaac  ako  is  here 
put  into  the  school  for  preparation.  .Micliaclis  sees 
in  this  removal  the  evidence  that  God  was  displeased 
with  polygamy. — A^er.  14.  In  many  points  surely  the 
men  of  God  seem  somewhat  cold  and  hard-hearted  (Ex. 
xxxii.  27;  Deut.  xiii.  6  ff. ;  ixxiii.  9 ;  Malt.  x.  37 ;  Luiie 
xiv.  26).  After  this  distinction  was  clearly  made,  Ish- 
mael himself  might  draw  near  again  (ch.  xxv.  9)  and 
indeed  share  in  the  possessions  of  his  rich  father. 
Baumgarten.  —  The  expulsion  of  Ishmael  was  a 
warning  for  Israel,  so  far  as  it  constantly  relied  upon 
its  natural  sonship  from  Abraham. — Thus  the  Papists 
today,  when  they  parade  their  long  succession, 
say  nothing  mon:  than  if  they  also  called  Ishmael  the 
first-born. — Ver  17.  We  see  moreover  here  that  if 
father  and  mother  forsake  us,  then  the  Lord  himself 
will  take  us  up.  (!alvin. — Thksame  :  Ver.  19.  If  God 
withdraw  from  us  the  grace  of  his  providence  we  are 
as  surely  deprived  of  all  means  of  help,  even  of  those 
which  lie  near  at  hand,  as  if  they  were  far  removed 
from  us.  We  pray  him,  therefore,  not  only  that  he 
would  supply  us  with  what  we  need,  but  give  us  pru- 
dence to  make  a  right  use  of  it ;  otherwise  it  will 
hippen  that,  witli  closed  eyes,  we  shall  lie  in  the 
(nidst  of  our  supplies  and  perish.*  —  Passavant  : 
Eagar's  marriage  was  Sarah's  own  deed,  not  the 
ffork  of  God,  and  this  also  made  her  fearful.  Men 
easily  become  anxious  about  their  own,  self-chosen 
ways. — Abraham  obeys. — The  obedience  of  the  pious 

•  [So  we  do  not  see  the  fountain  opened  for  sinners  in 
ibis  uorld'i  wUdemess  until  God  opens  oar  eyes.  Ja<jobns. 
-A.  G.)  I 


blessed  in  its  results  in  all  cases. — God  knows  how 
to  find  us,  even  in  the  wilderness. 

3.  Abraham?s  covenant  with  Abimelech  (vera. 
22-34). — Traits  of  noble  minds  in  the  heathec 
world. — The  Hebrews  and  the  Philistines — Whj 
they  attract  and  why  repel. — Starick:  Bibl.  Tub.. 
Even  the  world  wonders  at  the  blessedness  of  th« 
pious. — Bibl.  Wirt.  It  is  allowed  the  Christian  truly 
to  enter  into  covenant  with  strange,  foreign,  and, 
to  a  certain  extent,  with  unbelieving  people. — A 
pious  tnan  ought  to  complain  to  the  rulers  of  the 
reproach  and  injustice  he  suffers. — Rulers  should 
themselves  take  the  care  of  the  land,  since  cour 
tiers  often  do  what  they  wish. — The  Rabbins  (ver. 
33)  think  that  Abraham  planted  a  garden  of  fruit- 
trees,  in  which  he  received  and  entertained  the  stran- 
gers, from  which  he  did  not  suffer  them  to  depart 
until  they  became  proselytes. — It  is  probable  that 
Abraham  had  pitched  near  a  grove  or  wood,  from 
which  he  might  have  wood  for  his  sacrifices,  and  in 
which  he  might  perhaps  hold  his  worship,  and  also 
that  he  might  have  more  shade  in  this  hot  Eastern 
land. — I  am  also  a  stranger  here  upon  the  earth. — 
Gerlach  :  Ver.  22.  The  blessing  of  God  which  rest- 
ed upon  Abraham  awakened  reverence  even  in  these 
heathen,  who  served  still  the  true  God ;  a  type  of  the 
blessing  which,  even  in  Old-Testament  times,  passed 
over  from  the  covenant  people  upon  the  heathen. — 
Schroder:  A  consolation  follows  upon  the  great 
sorrow  (Calvin). — The  oath  was  an  act  of  condescen- 
sion to  the  evident  mistrust  of  the  Princes ;  in  the 
other  aspect  an  act  of  worship. — The  Holy  Scrip- 
tures regard  the  oath  as  if  a  peculiar  sacrament ; 
there  is  the  name  of  God,  and  the  hearts  of  the  peo- 
ple are  reconciled,  and  mistrust  and  strifes  destroyed. 
(Luther). — Nature  fixes  itself  firmly  when  all  goeii 
well.  But  faith  knows  here  no  continuing  city  {Ber- 
lenburger  Bibel). — Moses  reports  three  sacred  works 
of  Abraham:  1.  He  labored;  2.  he  preached,  3. 
he  bore  patiently  his  long  sojourn  in  a  strange  land. 


TENTH    SECTION. 

Tilt  taerifice  of  Itaae.     The  sealing  of  the  faith  of  Abraham.     The  completion  and  sealing  of  tht 

Divine  Promise. 


Chapter  XXH.  1-19. 


1  Aud  it  came  to  pass  after  these    things  [preparatory  thereto],  that  God  [Eiohim]  did 

2  tempt'  Abraham,  and  said  unto  him,  Abraham  :  and  he  said.  Behold,  here  I  am.  And 
he  said,  Take  now  thy  son,  thine  only  son  Isaac,  wliom  thou  lovest,  and  get  thee  into 
the  land  of  Moriah  [shown  or  provided  of  Jehovah]  ;'  and  offer  him  there  for  a  burnt  offering' 
upon  one  of  the  mountains  which  I  will  tell  thee  of. 

3  And  Abraham  rose  up  early  in  the  morning,  and  saddled  his  ass,  and  took  two  of 
his  young  men  [servants]  with  him,  and  Isaac  his  son,  and  clave  the  wood  for  the  burnt 

1  offering,  and   rose  up,  and  went  unto  the  place  of  which  God  had  told  him.     Then  on 

5  the  third  day  Abraham  lifted  up  his  eyes  and  saw  the  place  afar  off.  And  Abrah.ain 
said  unto  his  young  men.  Abide  ye  here  with  the  ass  ;   and  I  and  the  lad  will  go  yonder 

6  and  worship,  and  come  [may  come]  again  to  you  (naii'i's).  And  Abraham  took  the  woot? 
of  the  burnt  offering,  and  laid  it  upon  Isaac  his  son ;  and  he  took  the  fire  in  hia  hand. 


464 


GE!^SIS,  OR  THE  FIRST  BOOK   OF  MOSEM. 


7  and  a  knife  :  and  they  went  both  of  them  together.     And  Isaac  spake  unto  Abraliatu 
lis  fatlier,   and  said,  My  father:    and  he  said,  Here  am  I   [ihear],   my  son.     And  h« 

8  said,  Behold  the  fire  and  the  wood,  but  wliere  is  the  lamb  for  a  burnt  offering  ?     Aiid 
Abraham  said,  My  son,  God  will  provide*  himself  a  lamb  'or  a  burnt  offering:  so  they 

9  went  [further]  both  of  tliem  together.     And  they  came  to    he  place  which  God  had  tola 
him  of;   and  Abraham   built  an  altar  there,  and  laid  [upon  it]   the  wood  in  order;    and 

10  bound  Isaac  his  sou,  and  laid  him  on  the  altar  upon  the  wood.     And  Abraham  stretched 

1 1  forth  his  hand,  and  took  the  knife  to  slay  his  son.     And  the  angel  of  the  Lord  called 

12  unto  him  out  of  heaven,  and  said,  Abraham,  Abraham  :  and  he  said,  Here  am  I.  And 
he  said,  Lay  not  thiue  hand  upon   the  lad,  neither  do  thou  any  thing  unto  lura  :    foi 

now  I    know    [l  have  perceived]    that    thou    fearest    God    [literally :  a  God-fearer  art  thou],    seeing 

13  thou  hast  not  withheld  thy  son,  thine  only  son  from  me.  And  Abraham  lifted  up  his 
eyes,  and  looked  [spied,  descried],  and  behold,  behind  him  a  ram  caught  in  a  thicket  by 
his  horns:  and  Abraham  went  and  took  the  ram,  and  offered  him  for  a  burnt  offering 

14  in  the  stead  of  his  son.  And  Abraham  called  the  name  of  that  place  Jehovah-jireh' 
[jehovah  will  see]  :  as  it  is  said  to  this  day,  In  the  mount  of  the  Lord  it  shall  be  seen. 

15  And  the  angel  of  the  Lord  called  unto  Abraham  out  of  heaven  the  second  time, 

16  And  said.   By  myself  have  I  sworn,  saitii  the  Lord,  for  because  thou  hast  done  this 

17  thing,  and  hast  not  withiield  tliy  son,  thine  only  son.-  That  in  blessing  I  will  bless  thee, 
and  in  multiplying  I  will  multiply  thy  seed  as  the  stars  of  the  heaven,  and  as  the  sand 

18  which  is  upon  the  sea  shore  ;  and  thy  seed  shall  possess  the  gate  of  his  enemies.  And 
in  thy  seed  shall  all  the  nations  of  the  earth  be  blessed   [shall  bless  themselves ;  Hithpael]  ; 

19  because  thou  hast  obeyed  my  voice.  So  Abraham  returned  unto  his  young  men;  and 
they  rose  up,  and  went  together  to  Beer-sheba ;  and  Abraham  dwelt  [still  longer]  at 
Beer-sheba. 

[  ^  Ver.  1.— nD3  ,  to  try,  to  prove,  to  put  to  the  test.  And,  since  men  are  tested  only  as  they  are  placed  in  circunietancei 
of  temptation,  to  tempt.— A.  G.] 

[^  Ver.  2.— Or  where  Jehovah  is  seen,  appears,  is  manifested. — A.  G.) 

[3  Ver.  2.^Heb.,  Make  him  ascend  for  a  burnt  offering. — A.  G.] 

[«  Ver.  i.—  WiU  see/or  himself  a  lamb.— A.  G.] 

[*  Ver.  14.— Lit.,  Jehovah  shall  be  seen— or  appear — or  be  manifested.  Most  of  the  early  versions  render  Jehovah  in 
the  nominative. — A.  G.] 


GENERAL  PRELIMINABY    REMARKS. 

1.  The  documentary  hypothesis  [which  implies 
sot  only  that  historical  documenta  may  have  come 
down  to  Moses,  and  were  used  by  him,  but  also 
that  the  t)00k  is  compacted  from  distinct  and  still 
distingui-shable  compositions. — A.  G]  meets  in  this 
section  a  very  significant  rebuke,  whose  import  has 
not  been  sutiiciently  estimated  either  by  Knobel  or 
Delitzsch.  "  Leaving  out  of  view  the  term  Elohim, 
nothing  reminds  us,"  says  Knobel,  "  oi  ilie  Elohistlc, 
but  ratlier,  everything  is  in  favor  of  the  Jehovistic 
autlior,  e.  g.,  in  the  main  point,  its  wlinle  tendency 
as  thus  stated  (tlie  knowledge  of  the  unlawfulness 
of  human  sacrifices  in  Israel),  tlie  human  way  in 
which  (iod  is  spoken  of,  etc.  We  must,  therefore, 
hold  that  the  Jeliovist  uses  Eloliim  liere,  so  long  as 
he  treats  of  Imman  sacrifices,  and  then  first,  after 
this  sacrifice,  so  foreign  to  the  rehgion  of  Jeliovah 
ver.  1 ).  has  been  rebuked,  uses  Jehovah."  The  real 
distJLCtion  of  the  names  of  fiod  is  tima  recognized 
without  considering  its  consequences.  Dehtzsch 
lays,  **the  enlarger  generally  uses  tlie  name  ni,T 
less  exclusively  than  the  author  of  the  original  writing 
the  C''nbx{  n  |.  This  change  of  the  names  of  God 
is,  at  all  L'vents,  significant,  as  is  every  change  of  the 
names  of  (iod  in  tlie  original  dependence  and  con- 
nection of  one  of  the  two  narrators."  This  conces- 
eiOD  does  not  agree  with  his  introduction,  when  he 
wra.  "  u  comprehensible  distinction  between  the  two 


names  of  God,  Elohim  and  Jehovah,  is  not  always 
to  be  received  ;  the  author  has  often  merely  found  a 
pleasure  in  ornamenting  his  work  with  the  alternation 
of  these  two  names  "  (p.  3'i,  33).  The  change  in 
the  names  in  this  section  is  explained  by  the  fact, 
that  the  revelation  of  God,  which  the  patriarch  re- 
ceived at  the  beginning  of  the  liistory,  mingled  itself 
in  his  consciousness  with  traditional  Elohistic  ideas 
or  prejudices,  while  in  the  sequel,  the  second  revela- 
tion of  Jehovah  makes  a  clear  and  lasting  distinction 
between  the  pure  word  of  Jehovah,  and  the  tradi- 
tional Elohistic,  or  general  religious  apprehension 
of  it. 

2.  We  have  already  discussed,  in  the  introduc- 
tion (p.  Ixxiv.  flF.),  the  peculiar  idea  in  the  history  of 
the  sacrifice  of  Isaac,  which  the  traditional  theologi- 
cal misunderstanding  has  transformed  into  a  dark 
t-nigina.  which  lies  as  a  grave  ditficulty  or  stumbling 
block  in  till-  history.  In  his  "  History  of  (he  Old 
Covenant  "  r^d  ed.  p.  :inr)),  KriiTz  resumes  with  great 
zeal  the  discussion,  witli  reference  to  HKNCSTENBHiG'a 
Beitvdyt.  lii  p.  145;  Lange:  Lebeii  Jesu.,  i.  p.  120; 
"  Positive  Dogmatics,"  p.  81H,  and  other  works,  and 
asserts  directly  that  iJod  demanded  (rt>m  .\braham 
the  aciual  xlai/inif  of  Is;iac.  It  is  no  difficulty,  in  bia 
view,  that  God,  the  true  one,  who  is  truth,  rontntandM 
at  the  beginning  of  the  nairative,  what  he  forbid* 
at  the  close,  as  it  was  not  dillicult  to  hini  to  iiold  that 
the  a.S6umed  angels  (ch.  vi.)  were  created  sexless,  but 
had  in  some  magical  way  tf.emselves  created  tor  them- 
selves the  sexual  tjower.     ( I'liis  is  the  difiicully  whinli 


CHAP.    XXII.    1-19. 


40S 


Kurtz  overlooks.  It  is  not  the  difficult}'  in  reconciling 
this  command  with  the  prohibition  of  human  sacrifices 
in  the  Mosaic  law,  but  in  reconcilini;  the  comniami 
with  the  prohibition  in  this  history,  if  the  killin<;  of 
Isaac  is  referred  to  in  both,  HengstenbiTg  and  those 
who  argue  with  him,  urge  in  favor  of  their  view :  1. 
That  the  command  relates  only  to  the  spiritual  sacri- 
fice of  Isaac,  here  termed  a  burnt-offering  because 
of  the  entire  renunciation  of  Isaac  as  a  son  by  na- 
ture, which  he  was  to  make,  so  that  Isaac  was  to  be 
deul  to  him,  and  then  received  back  again  from  the 
dead,  no  longer  in  any  sense  a  son  of  the  flesh,  but 
the  son  of  promise  and  of  grace ;  and  then,  2.  the 
numerous  places  in  the  Scripture  in  which  these  sac- 
rificial terms  are  used  in  a  spiritual  sense  (e.  g.,  Hos. 
xiv.  3  ;  Ps.  xl.  7-9  ;  where  the  same  term,  burnt- 
offering,  is  used,  and  the  Psalmist  describes  the  en- 
tire yielding  of  his  personality  as  the  sacrifice  which 
God  required;  Ps.  li.  19;  cxix.  1()8;  Rom.  xii,  1  ; 
PhiL  iv.  18  ;  Heb.  xiii.  16,  etc  See  also  the  passage 
1  Sam.  i.  24,  25) ;  and  finally  3.  the  force  and  usage  of 
the  word  here  rendered  to  tempt.  But  on  the  other 
hand  it  is  urged  with  great  force  :  1.  That  the  terms 
here  used  are  such  as  to  justify,  if  not  re<iuire,  the 
interpretation  which  Abraham  put  upon  the  com- 
mand, i.  e.,  that  he  was  required  literally  to  slay  his 
son  as  a  sacrifice  ;  2.  that  it  is  only  as  thus  under- 
stood that  we  see  the  force  of  the  temptation  to 
which  Abraham  was  subjected.  It  is  obviously  the 
design  of  the  writer  to  present  this  temptation  as  the 
most  severe  and  conclusive  test.  He  was  tried  in 
the  command  to  leave  his  home,  in  his  long  waiting 
for  the  promised  seed,  in  the  command  to  expel  Ish- 
mael.  In  all  these  his  faith  and  obedience  stood  the 
test.  It  remained  to  be  seen  whether  it  would  yield 
the  son  of  promise  also.  This  test,  therefore,  was 
applied.  The  temptation  was  not  merely  to  part 
(rith  his  son,  the  only  son  of  his  love,  but  it  was  in 
the  command  to  put  him  to  death,  of  whom  it  was 
said,  "in  Isaac  shall  thy  seed  be  called."  The  com- 
mand and  the  promise  were  apparently  in  direct  cou- 
fiict.  If  he  obeys  the  command  he  would  seem  to 
frustrate  the  promise ;  if  he  held  fast  to  the  promise 
and  saved  his  son  he  would  disobey  the  command. 

3.  That  this  interpretation  best  explains  the  whole 
transaction,  as  it  related  to  Isaac  as  the  channel  of 
blessing  to  the  world,  and  the  type  of  Christ,  who 
was  the  true  human   sacrifice — the   man   for  men. 

4.  That  there  is  no  real  moral  difficulty,  since  God, 
who  is  the  giver  of  life,  has  a  right  to  require  it,  and 
since  his  command  clearly  expressed,  both  justified 
Abraham  in  this  painful  deed  and  made  it  binding 
upon  him.  5,  That  this  seems  to  be  required  by  the 
words  of  the  apostle,  Heb.  xi.  19,  "  accounting  that 
God  was  able  to  raise  him  from  the  dead."  The 
weight  of  authority  is  greatly  in  favor  of  the  latter 
nterpretation,  even    among    recent   commentators, 

and  it  is  clearly  to  be  preferred.  In  regard  to  the 
difficulty  which  Hengstenberg  aud  Lange  urge,  it 
may  be  said  that  the  command  of  God  is  not  always 
a  revelation  of  his  secret  will.  He  did  not  intend 
that  Abraham  should  actually  slay  his  son,  and  there 
is  therefore  no  change  in  his  purpose  or  will.  He 
did  intend  that  Abraham  should  understand  that  he 
was  to  do  this.  It  was  his  purpose  now  to  apply  the 
final  test  of  his  faith  (a  test  needful  to  the  patriarch 
himself,  and  to  all  believers),  which  could  only  be 
the  surrender  to  the  will  of  God  of  that  which  he 
held  most  dear ;  in  this  case  his  son,  the  son  of 
promi.-e,  in  whom  his  seed  should  be  called.  To  ap- 
ply the  test,  he  commands  the  patriarch,  as  he  had  a 

30 


perfect  right  to  do,  to  go  and  offer  his  son  a  l)urnt/ 
ofterirtg.  When  the  act  was  jierfnnued  in  hear\,  and 
was  about  to  be  actually  completed,  the  test  wa" 
clear,  the  obedience  of  faith  was  manifest,  the  wholt 
condition  of  tldngs  was  changed,  and  there  was 
therefore  a  corresponding  change  in  the  formal  com- 
mand, though  no  change  in  the  divine  purpose. — 
A.  G.]  The  actual  divine  restraint,  which  even 
restrained  the  sacrifice  of  Isaac  in  the  very  aci 
(p.  207),  forms  the  ri'concUinr/  middle-term  be- 
tween the  command  to  .\braham  and  the  pro- 
hibition to  Abraham's  descendants.  We  cannot 
truly  yield  our  assent  to  such  reconciling  middle- 
terms  between  the  commands  and  prohibitions  of 
God.  The  question,  how  could  the  assumed  posi- 
tive command,  "Thou  shalt  sliy  Isaac,"  become  a 
ground  of  the  certain  faith  of  Abraham  ?  which  is 
the  main  difficulty  in  the  ordin;iry  view  of  the  pas- 
sage, Dehtzsch  dismisses  with  the  remark  (3d  ed.  p. 
418),  "'the  subjective  criterion  of  a  fact  of  revela- 
tion is  not  its  agreement  with  the  utterances  of  the 
so-called  pious  consciotisness  which  exalts  itself 
above  the  Scripture,  etc.,  but  it  is  the  experiencG  of 
the  new-birth."  This  accords  entirely  with  the  ex- 
planation of  the  Tridentine  theologians.  The  sub- 
jective criterion  of  a  fact  of  revelation  is  rather  that 
clear,  i.  e.,  calm,  because  free  from  doubt,  firm  cer- 
tainty of  faith  produced  directly  by  the  fact  of  reve- 
lation itself  And  this  is  truly  a  consciousness  of  the 
pious,  which  does  not  indeed  set  itself  above  the 
Scripture,  but  with  which,  also,  the  difterent  acts, 
words,  and  commands  of  Jehovah,  who  ever  remains 
the  same  in  his  truth  and  veracity,  cannot  be  in  con- 
flict. The  agreement  between  the  declarations  of 
the  eternal  revelation,  and  the  eternal  declarations 
of  the  religious  consciousness,  is  so  far  wanting  here, 
that  Delitzach  says  :  "  Israel  knew  that  God  had 
once  required  from  Abraham  (the  human  sacrifice) 
in  order  to  fix  for  it  a  prohibition  for  all  time.  The 
law  therefore  recoginzes  the  human  sacrifice  only  as 
an  abomination  of  the  Moloch-worship  (Lev.  xviii 
21  ;  XX.  1-.5),  and  the  case  of  Jephthah  belongs  to  a 
time  when  the  Israelitish  and  Canaanitish  popular 
spirit  and  views  were  peculiarly  intermingled."  Then 
the  abomination  of  the  Moloch-service  in  Israel  rests 
purely  upon  the  positive  ground  of  the  example  in 
this  history,  an  example  which  with  the  same  extreme 
positiveness,  nnght  be  understood  to  have  just  the 
contrary  force,  if  it  signifies,  perhaps ;  we  may 
omit  the  human  sacrifice  in  all  such  ca.ses,  when  Je- 
hovah makes  the  same  wonderful  prohibition.  As 
to  the  sacrifice  of  Jephthah,  Delitzsch  regards  it  as  a 
sort  of  reconciling  middle-term  between  the  Moloch- 
worship  of  the  Canaanites  and  the  prohibition  of  a 
Moloch-worship  in  Israel,  that  a  hero  of  the  time  of 
the  Judges  should  have  acted  in  a  heathen  (even 
Canaanitish !)  rather  than  in  an  Israelitish  mannei. 
Jephthah,  who  with  the  most  definite  aud  triumphant 
consciousness  distinguishes  between  the  MoabitisL 
and  Ammonite  God,  Chemosh,  to  whom,  probably, 
human  sacrifices  were  offered  (2  Kings  iii.  27),  and 
the  God  of  Israel,  Jehovah  (Judg.  xi.  24) ;  Jephthah, 
who  made  his  vow  of  a  sacrifice  to  Jehovah,  after 
the  spirit  of  Jehovah  came  upon  hun  (ver.  29),  a  vow 
which  was  connected  with  a  prayer  for  victory  ovei 
a  Moloch-serving  people  ;  Jephthah,  who  was  clearly 
conscious  that  he  had  made  ids  vow  to  Jehovah  that 
through  him  he  might  overcome  the  children  of  Am 
mon  under  their  God  Chemosh  ;  offered  indeed  an 
abomination  to  Jehovah;  and  it  is  obvious  what  is 
I  meant  when  it  is  said,  the  daughters  upon  the  mnuu 


466 


GEXESIS.   OR  THE   FIRST   BOOK   OF   MOSES. 


tains  bewailed  her  virginity  (not  the  lost,  but  the 
illegally  lixed)  and  not  he:  Lfe,  although  the  matter 
concerned  her  life;  hut  it  is  not  so  evident  when  it 
fe  said  that  she  never  knew  a  man,  after  her  father 
had  put  her  to  de;ith  (ver.  39),  and  it  must  not  sur- 
prise us,  trulv,  that  it  became  a  custom  for  the  daugh- 
ters of  Israel  to  spend  four  d;iys  yearly  to  commemo- 
rate and  praise  a  vir^rin  who  was  entirely  in  accord- 
ance with  her  father  in  ihe  most  hurtful  and  godless 
misunderstanding,  and  in  the  most  abominable  sacri- 
fice." We  have  to  observe  three  oppositions  in  this 
history :  first,  that  between  iBX'l  ns:  and  S';)]'^] 
^""I'i'n— ;o  ^  second,  that  between  c^n'sxn  and 
Pf-n" ,  and  third,  that  between  nb"n  of  verse  second 
and  -na  of  verse  tenth. — The  key  to  the  explana- 
tion of  the  whole  history  lies  in  the  expression  nB; . 
It  denotes  not  simply  to  prove,  or  to  put  to  the  test 
(Knobel,  Delitzsch),  but  to  prove  under  circumstances 
which  have  originated  from  sin,  and  which  increase 
tjie  severity  of  the  proof,  and  make  it  a  temptation, 
ind  in  so  far  as  the  union  of  the  elements  of  the 
testing  and  of  the  tempting,  i.  e.,  the  soliciting  to 
evil,  is  under  the  providence  of  Jehovah,  it  denotes, 
he  temptx.  in  much  the  same  sense  that  he  also  pun- 
ishes sin  with  sin.  It  is  defined  more  closely  tlius : 
he  leads  or  can  lead  into  temptation  (to  do  wrong) 
(Matt.  vi.  IH).  But  the  closest  analysis  is  this  :  the 
proving  is  from  God,  the  temptation  is  from  sin 
James  i.  13).  Thus  the  promise  at  Marah  (Exod. 
XT.  25,  '2ti)  was  in  so  far  a  temptation  of  the  people 
as  it  had  the  inclination  to  misinterpret  the  same  in 
a  fleshly  sense ;  the  giving  of  the  manna  was  a  temp- 
tation so  far  as  it  was  connected  with  the  ordinance 
that  the  manna  should  not  be  gathered  upon  the 
Sabbath  (Exod.  xvi.  4);  the  terrible  revelation  of 
God  from  Sinai  (Exod.  xx.  20)  was  a  temptation  of 
the  people,  since  it  could  be  the  occasion  for  their 
falling  into  slavish  fear,  and  flight  from  the  presence 
of  God  (Exod.  XX.  19);  eomp.  Deut.  viii.  2  ;  ver.  16  ; 
especially  ch.  xiii.  4  ;  Judg.  ii.  22.  The  demand  of 
God  from  Abraham  that  he  should  sacrifice  his  son, 
became,  through  the  remaining  and  overwhelming 
prejudices  of  the  heathen,  to  whom  to  sacrifice  was 
identical  with  to  slay,  a  temptation  to  Abraham  ac- 
tually "  to  lay  his  hand<  upon  the  lad."  The  com- 
mand of  God  stands  sure,  but  he  did  not  understand 
its  import  hdly,  viz.,  that  he  should,  in  and  under  the 
completion  of  an  animal  saciifice,  consecrate  and  in- 
wardly yield  his  son  to  Jehovah,  and  thus  purify  his 
heart  from  all  mere  fleshly  and  slavish  attachment  to 
him.  But  it  was  the  ordination  of  God,  that  in  his 
conflict  with  the  elements  of  the  temptation,  he 
should  come  to  the  point,  when  he  could  reveal  to 
him  the  pure  and  full  sen.se  of  his  command.  Ilence 
also  the  first  revelation  was  darker  than  the  second. 
This  fact  is  distotlcd  when  Schelling  finds  here  in 
the  Elohim  the  ungodly  principle,  which  appears  in 
opposition  to  the  .Maleach  Jehovah  as  the  true  G'hI 
(Dki.itzscii,  p.  417).  Even  the  distinction  between 
B  night  and  dream-voice,  iind  a  clear  and  lou  i  tone 
at  the  perfect  day  (Ewald),  decides  nothing,  althougli 
g-merally  the  dream-vision  is  the  more  Imperfect  form. 


*  Wo  cotf;ratul!ito  ourselves  upon  pecunnR  Dr.  ruulua 
C»8sol  to  iirrpare  tho  Uihehverk  upon  tho  I'ook  of  Jiidce.s, 
who  hriM  slmwn  in  his  condensed  article,  ".Jephtliah,"  in 
IfKU/.co'fi  Jtnil  Ericyd"pfdi(t.  tliat  he  will  not  ^uffc•r  himself 
to  tie  impowfd  upontiy  the  mtuwive  tntditionnl  miKintfMpro- 
tation  of  tliie  paiiwiKe  (for  wlione  cxemMical  restituliou 
Heiifcsteiioerp;  has  rendered  im(jortant  servu-e),  to  the  injury 
tf  a  free  ilidiivinf;  interpretation  of  it. 


But  the  distinction  between  an  imperfect,  Tague,  and 
general,  and  the  perfect,  definite  revelation,  is  here 
truly  of  decisive  importance.  The  history  of  the 
prophets  (as  of  Jonah)  and  of  the  apostles  (as  ol 
Peter)  confirms  abundantly  that  a  true  divine  reve- 
lation can  be  obscured  through  an  erroneous  under- 
standing of  the  revelation  (as  indeed  the  unerring 
voice  of  coBscience  may  be  obscured  through  an  er- 
roneous judgment  of  the  conscience).  This  same 
tact  appears  and  continues  in  the  development  (if 
faith.  "  The  flame  purifies  itself  from  the  smoke." 
We  thus  hold  here,  as  earlier,  with  Hengstenberg 
and  Bertheau,  that  the  divine  command  to  Abraham 
was  subject  to  a  misunderstanding  in  him,  through 
the  inner  Asiatic  sinful  tradition  of  human  sacrifice, 
but  a  misunderstanding  providentially  appointed  to 
be  finally  salutary  to  Abraham.  With  this  contrast 
betneeu  the  imperfect  and  perfect  revelation  now 
referred  to,  corresponds  fully  the  contrast  between 
Hffilohiin,  Elohim  on  the  one  side,  and  Maleach-Jeho 
vah,  and  Jehovah  on  the  other  side.  God,  as  the  God 
of  all  Gods,  wliose  name  breaks  through  all  the  im- 
pure conceptions  of  him,  gave  the  first  command, 
which  Abraham,  in  his  traditional  and  Elohistic  ideas, 
with  an  admixture  of  some  misconception,  has  yet 
correctly  but  vaguely  understood,  but  the  (iod  of 
revelation  corrects  his  7H/suuderstauding,  when  he 
seals  and  confirms  his  understanding,  that  he  should 
sacrifice  his  son  to  God  in  his  heart.  But  the  third 
oppo.sition,  betw&n  the  expression  to  sacrifice  and  to 
slay  (n'ssn  and  ;:nc),  is  very  important.  It  is  a 
fact  that  the  Israelitish  consciousness  from  the  begin- 
ning has  distinguished  between  the  spiritual  yielding, 
consecration  (especially  of  the  first-born),  ami  the 
external  symbolical  slaving  of  a  saciificial  animal  for 
the  representation  and  confirmation  of  that  inwaid 
consecration;  and  thus  also  between  the  sacrifice 
and  the  killing  in  a  literal  sense.  This  fact  was  also 
divinely  grounded,  thiough  the  saciitice  of  Isaac. 
It  served,  Mirough  the  divine  providence,  for  the 
rejection  of  all  heathenish  abominations,  and  for  the 
foundmg  of  the  consecrated  typical  nature  ul'  the 
sacrifices  of  the  Israelites. 

3.  According  to  De  Wette,  Schumann,  von  Boh- 
len  and  others,  this  narrative  is  a  pure  myth.  Kno- 
bel  is  doubtful  whether  there  is  not  a  fact  lying  at 
its  basis,  but  which  he  explains  in  a  rationalistic 
manner  (p.  189).  He  gives  correctly  the  ideas  of  the 
history,  the  removing  of  human  sacrifice,  and  the 
sanctifying  of  a  place  for  sacrifice  at  Jerusalem. 
But  the  main  idea,  the  spiritual  sacrilice  of  tlie  son, 
as  well  as  the  unity  of  the  idea  and  the  historical 
fact  escapes  him.  For  the  utitenableuess  of  myth- 
ical interpretations  in  the  Old  Testament,  see  the  In 
troduction. 


EXEaETICAL   AND    CRITICAL. 

1.  The  command  of  God  to  Abraham,  and  hit 
journey  to  Moriah  (vers.  1-3). — God  did  tempt 
Abraham. — For  the  meaning  of  the  word  see  above. 
It  is  in  the  hi<rhcst  degree  probable  that  the  form  of 
the  revelation  was  a  dream-vision  of  the  night,  a; 
this  was  the  form  of  the  revealed  comin.md  to  re- 
move I-hmael. — Abraham!  Behold,  here  ami. 
— Similarly :  Mil  fatlirr  !  Here  niii  I,  m;i  non 
(ver.  7).  Abraham,  Abraham  !  Here  am  I  (ver. 
11).  These  brief  introductions  of  the  couver.sation 
express  the  great  tension  and  application  of  tli# 
human  mind  in  those  moments,  in  a  striking  way 


CHAP.  XXII.   1-la. 


461 


ind  serve  at  the  same  time  to  prepare  U3  for  the  im- 
portance of  the  conversation.  The  call ;  Abraham  ! 
the  announcement  of  a  revelation,  of  a  command. 
Her;  am  1 1  the  expression  of  hearing  and  olieflienee. 
—Take  now  thy  son. — S<3"ni5.  The  X5  modifies 
the  command ;  it  seems  to  express  that  Elohinj 
wished  to  receive  the  sacrifice  from  him  as  a  fret- 
will  offering. — Thine  only. — [Reminding  us,  as  was 
intended,  of  the  only  begotten  of  the  Father. 
A.  G.]  The  Sept.  has  liyairr)T6ii,  the  Vul.  unigcnituin. 
The  T^n^  is  more  significant ;  it  renders  emphatic 
the  incoraparableness;  this  term  and  the  two  follow- 
ing express  the  greatness  of  the  sacrifice,  but  also 
the  thought  that  God  knew  well  what  he  demanded 
from  him. — Get  thee  into  the  land  of  Moriah. 
— i.  e.,  into  the  region  of  the  mnuntamof  Moriuli,  or 
of  Jerusalem.  The  name  Moriah  was  anticipated  ; 
according  to  ver.  14,  it  was  occasioned  through  the 
events  here  recorded.*  Michaelis,  Bleek  and  Tuch 
understand  the  word  to  refer  not  to  Jerusalem,  but  to 
Moreh  in  Sichem.  See  the  counter-reasons  in  Kno- 
bel.  One  main  reason  among  others,  is  that  the  way 
from  Beer-sheba,  where  Abraham  still  dwelt,  by 
Hebron  and  Jerusalem  to  Sichem,  according  to 
Robinson,  required  about  36  hours,  a  distance  which 
the  old  man  Abraham  and  the  youth  Isaac  could  not 
well  have  accompli.shed  in  three  days  (ver.  4).  The 
distance  from  Beer-sheba  to  Jerusalem  is,  according 
to  Robinson,  -*H  hours.  For  the  meaning  of  Moriah 
see  below.  [Hknostenberg  (5«<.  ii.  p.  2i'>3)  derives 
the  name  from  nxi,  to  see.  It  is  the  Hoph.  part, 
with  the  abbreviated  name  of  Jehovah,  or  n^,  and 
signifies  the  shown  or  pointed  out  of  Jehovah.  The 
nx^S,  2  Chron.  iii.  1,  has  no  decisive  weight  against 
this  since  it  may  be  rendered  :  "  which  was  pointed 
out,  shown  to  David,"  as  well  as  "  where  Jehovah 
appeared  to  David." — A.  G.]  ITie  Samaritans  hold 
Gerizim  to  have  been  the  place  of  the  sacrifice,  but 
have  not  altered  the  text. — And  oflfer  him  there. — 
For  a  bnrnt  offering  may  mean  as  a  burnt  offering, 
or,  also,  with  a  burnt  offering,  in  and  under  the  sym- 
bolical presenting  of  it. — Upon  one  of  the  moun- 
tains.— A  clear  intimation  of  the  region  of  Jeru- 
salem.— Which  I  will  tell  thee  of. — It  is  not  said 
when  this  more  distinct  designation  of  the  place  of 
'  the  sacrifice  should  be  given.  The  designation  is, 
however,  already,  by  anticipation,  contained  in 
Moriah. — And  Abraham  rose  up  early  in  the 
morning.  (See  Chap.  xxi.  24.)  —  And  saddled 
his  ass. — Girded,  not  saddled  him.  The  ass  wa^ 
destined  to  bear  the  wood  upon  his  covering.  Abra- 
ham sets  out  with  the  bleeding  heart  of  the  father, 
ind  the  three  days'  journey  are,  no  doubt,  designed 
to  give  him  time  for  the  great  conflict  within  him, 
and  for  the  religious  process  of  development  (see 
Acts  ix.  9).  [As  far  as  the  matter  of  obedience  was 
concerned,  the  conflict  was  over.  His  purpose  was 
fixed.  He  did  not  consult  with  flesh  and  blood, 
but  instantly  obeyed.— A.  G.] 

2.  Th-''  mountain  and  plai;e  of  the  sacrijicr. 
Vers.  4-10.)— Then  on  the  third  day.— He  had 
aow  entire  certainty  as  to  the  place.  It  is  barely 
intimated  how  significant,  sacred  and  fearful  the 
place  of  sacrifice  was  to  him. — Abide  ye  here 
irith  the  ass. — The  yonng  men  or  sei-vants,  or 
young  slaves,  destined  to  this  service,  must  not  go 

*  [Comp.  with  this  history  the  revelation  of  God  in  the 
mount,  recorded  in  2  Sam.  xsiv.  25 ;  2  Chron.  vii.  1-3,  and 
Lnke  ii.  22-28.— A.  Q.l 


with  him  to  the  sacred  mountain,  nor  be  present  at 
the  fearful  sacrifice. — And  I  and  the  lad. — They 
could  easily  see  from  the  wood  of  the  burnt-offering, 
and  the  fire,  and  the  knife,  that  he  went  not  merely 
to  worship,  but  to  sacrifice ;  but  to  him  the  sacrifice 
was  the  main  thing. — And  'Will  worship,  and 
come  again  to  you.— Knohd  renjaiks:  "The 
author  appears  not  to  have  believed  that  Abni  ham 
would  be  presented  in  a  bad  light,  througli  such  false 
utterances  (comp.  ch.  xii.  13;  xx.  12)."  We  have 
already  seen  what  are  the  elements  of  truth,  in  the 
places  referred  to,  here  the  sense  of  the  word  of 
Abraham  is  determined  through  the  utterance  of  the 
wish  in  a'fS,  which,  according  to  the  form  nsiaJSI, 
might  be  translated  :  and  may  we  return  again — 
would  that  we  might.  It  is  the  design  of  the  am- 
biguous term  to  assure  them  as  to  his  intention  or 
purpose.  [It  is  rather  the  utterance  of  his  faith 
that  God  was  able  to  raise  him  finm  the  dead.  See 
Heb.  xi.  19. — A.  G.] — And  laid  it  upon  Isaac. — 
From  the  three  days'  journey  of  Isaac,  and  the  service 
which  he  here  performs,  we  may  conclude  that  he 
had  grown  to  a  strong  youth,  like  Ishmael,  perhaps, 
at  the  time  of  his  expulsion  (the  age  at  which  we 
confirm). — The  fire. — "A  glimmering  ember  or  tin- 
der wood."  Knobel.^But  where  is  the  lamb?  * 
— Isaac  knew  that  a  sacrificial  animal  belonged  to 
the  sacrifice.  The  evasive  answer  of  the  fatlier, 
trembling  anew  at  the  question  of  his  beloved  child, 
appears  to  intimate  that  he  held  the  entrance  of  a 
new  revelation  at  the  decisive  moment  to  be  possible. 
Until  this  occurs  he  must  truly  obey  according  to  his 
previous  view  and  purpose. — The  terms  of  the  ad- 
dress :  My  father !  my  son  ! — The  few  weighty 
and  richly  significant  words  mark  the  difficulty  of  the 
whole  course  for  Abraham,  and  present  in  so  much 
clearer  a  light,  the  unwavering  steadfastness  of  his 
readiness  to  make  the  offering. — And  took  the 
knife. — The  very  highest  expression  of  his  readi- 
ness. •)•  Nothing  is  said  of  any  agitation,  of  any  re- 
sistance, or  complaint  on  the  part  of  Isaac.  It  is 
clear  that  he  is  thus  described  as  the  willing  sacri- 
ficial lamb.:): 

3.  The  iirst  call  from  heai'en  (vers.  11-14). — 
Abraham,  Abraham ! — As  the  call  of  the  Angel  of 
Jehovah  stands  in  contrast  with  that  of  Elohim,  so, 
also,  the  repetition  of  the  name  here,  to  its  single 
use  (ver.  1).  A  clearer,  wider,  more  definite,  and 
further  leading  revelation  is  thus  described.  The 
repeated  call :  Abraham  !  designates  also  the  ur- 
gency of  the  interruption,  the  decided  rejection  of 
tlie  human  sacrifice.  For  the  Angel  of  the  Lord,  see 
ch.  xii. — No^w  I  know  that  thou  fearest  God.^ 
Abraham  has  stood  the  test.  The  knowledge  of  God 
reflects  itself  as  a  new  experimental  knowledge  in 
the  consciousness  of  Abraham.  [I  know,  in  the 
sense  of  use,  declare  my  knowledge — have  made  it 
manifest  by  evident  proof  Wordswokth,  p.  100 
"An  eventual  knowing,  a  discovering  by  actual  ex- 
perinieni."  Mcrpht,  p.  341. — A.  G.'] — Behind 
him  a  ram. —  ^nx  for  "tins  behind,  backwards, 
is  not  used  elsewhere  in  the  Old  Testament,  ana 
from  this  has  ariseL  the  conjectural  reading  ^nx, 
and  also  numerous  constructions  (see  Knobel,  p.  175). 

*  f  God  ipill provide  himse^,  "Anotherpropheticspeecli;" 
and  how  significant ! — A.  G.] 

t  [.\11  the  commentators  dwell  upon  the  tendemes-i  and 
beauty  of  the  ecene  here  described.  But  no  words  can  make 
it  more  impressive. — A.  G.] 

1  r How  it  ^r'"-  g°  before  ns  the  Lamb  -vho  was  led  to  tbi 
slaughter.— .\^  G.l 


468 


GEXESIS,  OR   THE   FIRST   BOOK  OF   MOSES. 


Geseniis  explains  the  word  iu  the  b;icU?round; 
but  we  should  observe  well  that  it  is  said  that  Abra- 
ham looked  around  him,  and  thus  perceived  the  ram 
behind  his  back.  Unseen.  God  mysteriously  pre- 
pares his  gifts  for  his  own.  He  does  not  receive  a 
positive  command  to  sacrifice  the  ram  instead  of  his 
Bcn,  altliough  he  recognizes  in  the  fact  that  the  ram 
with  his  long,  crooked  horns  was  caught  in  the  thick- 
et, the  divine  suggestion.  Knobel  :  "  In  a  like 
way,  through  a  divine  providence,  a  goat  is  presented 
as  a  sacriticial  animal  for  Iphigenia,  whom  her  father, 
Agamemnon,  would  sacritice  to  Venus  at  Aulis 
(EuRip.  Iphift.  Aiilid.  1.591  fif.)."— In  the  stead  of 
hil  son.  *  — This  expression  is  of  deciding  import- 
ance for  the  whole  theory  of  sacrifice.  The  sacri- 
ficial animal  designates  the  symbolical  representation 
of  the  person  who  presents  the  sacrifice;  but  this 
representation  in  the  later  ritual  of  the  sacrifices, 
must  be  interpreted  differently,  according  to  the  dif- 
ferent sacrifices. — And  Abraham  called  the  name 
of  that  place. — Delitzsch  and  Keil  explain  the  word 
nsf",  Jehovah  observes,  or  takes  care,  but  reject 
the  explanation  of  the  Niphal,  nj<"i^  etc.,  upon  the 
mount  of  the  Lord  it  shall  be  seen,  chosen,  i.  e.,  be 
provided,  or  cared  for.  They  lay  aside  this  signifi- 
cation of  the  Niphal,  and  Delitzsch  translates :  he 
appears  upon  the  mount  of  Jehovah.  But  the 
Niphal  must  here  certainly  correspond  with  the  Kal, 
although  we  could  point  to  no  other  proof  for  it. 
The  explanation  also,  upon  the  mount  where  Jehovah 
appears,  is  far  too  general,  since  Jehovah  does  not 
appear  only  upon  Moriah.  The  expression  :  "  it 
will  be  chosen,  provided,"  does  not  mean  he  nill 
care  for,  but  he  will  himself  choose,  and  hence  the 
Niph*!!  ilso  must  be :  The  mount  of  Jehovih  is  the 
mc.fitain  wliere  he  himself  selects  arnl  provides  his 
srji-ijice.  Moriah  is,  therefore,  indeed,  not  the  mount 
of  the  becoming  visible,  of  the  revelation  of  God 
(Delitzsch),  but  the  mount  of  being  seen,  the  mount 
of  selection,  the  mount  of  the  choice  of  the  sacrifice 
of  God — inclusive  of  the  sacrifices  of  God.  [.-Vud 
thus  of  Hie  KKriJici: — A.  G.]  For  Moriah  and  Zion, 
compare  the  Bible  Dictionaries  and  the  topography 
ol  Jerusalem. 

4.  The  second  call  from  heaven  (vers.  15-19). 
The  subject  of  the  first  call  was  preeminently  nega- 
tive, a  prohibition  of  the  human  sacrifice,  connected 
with  a  recognition  of  the  spiritual  sacrifice,  ascer- 
tained, and  confirmed  through  this  suggestion  of  the 
typical  nature  of  the  sacrifice.  The  second  call  of 
tiiu  Maleacli  Jehovah  is  throughout  positive. — By 
myself  have  I  sworn. — The  oath  of  Jehovah  t 
(ch.  sxiv.  7  ;  xxvi.  3  ;  I.  24  ;  Ex.  xiii.  6  ;  xi.  33) 
is  described  here  as  a  swearing  by  himself,  also, 
Ex.  xxxii.  13;  Isa.  xlv.  23;  Heb.  vi.  13  ff. 
The  swearing  of  Gov  by  himself,  is  an  anthro- 
pomorphic expression,  for  the  irrevocable,  cer- 
tain promise  of  .Ichovah,  for  which  he,  so  to  speak, 
pledges  the  consciousness  of  his  own  personality, 
as  it  imprinlB  this  promise  itself  in  the  perfect  seal- 
ing ot  the  assurance  of  the  faith  of  the  believing 
patriarchs.  Abraham  can  only  be  certain  of  the 
oath  of  God,  through  its  eternal  echo  in  his  own 
heart.  Hence  this  oath  is  supposed  also  where  the 
perfeciion  of  the  assurance  of  the  faith  is  supposed. 

•  [Atiraham  offers  the  ram  as  a  substitute  for  Isaac.  He 
withholds  not  his  onlv  hod  in  intent,  and  yet  in  fact  he  oflers 
«»ulwiltulo  forhis  son.   Moepht,  p.  Ml.— A.  G.) 

♦  [This  is  ihe  only  inntancc  of  God's  sweurinR  by  himself 
lit  his  intercourse  with  the  patriarchs—a  proof  of  the  unique 
Importance  of  thl»  event    Wordbwobth,  p.   101.— A.  U.l 


Hence,  also,  Jehovah  declares  that  h«  i.ad  swon 
unto  Abraham,  Isaac  and  Jacob,  and  it  is  not  alio 
gether  correct,  although  Keil  yields  liis  assent,  when 
Luther  says  with  reference  to  Ps.  Ixxxix.  36  ;  ex.  4, 
and  cxsxii.  11,  '*As  the  promise  of  tlie  seed  o. 
Abraham  descends  in  the  seed  of  David,  so  the  sa- 
cred scriptuies  transfer  the  oath  given  to  Abraham, 
to  the  person  of  David."  Although  "  there  if 
nothing  said  in  the  promise,  2  Sam.  vii.,  and  1  Chron. 
xvii.  upon  which  these  psalms  rest,  of  an  oath  of 
God."  Knobel.  The  oath  of  God  revenls  itself 
even  in  the  sealing  of  the  faith,  leaving  out  of  view 
the  fact  that  the  promise  given  to  David  was  much 
more  particular  and  definite  than  that  which  .Abra- 
ham received. — Saith  the  Lord  (the  saying  of 
Jehovah). — [Compare  the  rendering  of  the  Sept., 
thou  ha4  noi  withheld  thj  son,  with  the  terms  of  the 
apostle,  Rom.  viii.  32.  The  resemblance  is  striking, 
and  is  one  of  the  ca'ch-icords  of  which  Wordsworth 
speaks. — A.  ti.]  A  solemn  statement  of  the  prom- 
ise, pointing  down  to  the  time  of  the  prophets, 
nin*  cs;,  saying  of  the  Lord,  occurs  elsewhere  in 
the  Pentateuch  only  (Num.  xiv.  28)  and  without 
Jehovah  in  the  words  of  Balaam  (Num.  xxiv.  3-15). 
In  addition  to  the  comparison  of  the  number  of  the 
stars  of  heaven  (ch.  xv.  5),  we  have  that  of  the  sand 
upon  the  sea-shore,  the  strong  figure  for  an  innumer- 
able mass  (ch.  xxxii,  13  ;  Josh.  xi.  4). — Shall  pos- 
sess the  gate  of  his  enemies. — The  most  obvious 
sense  Is  this:  Israel  should  overcome  his  enemies, 
and  capture  their  cities,  since  he  should  seize  and 
occupy  their  gates.  But  the  (/ate  here  points  to  a 
deeper  meaning.  The  hostile  world  has  a  gate  or 
gates  in  its  susceptibilities,  through  which  the  be- 
lieving Israel  should  enter  it  (Ps.  xxiv.  7-9 1.  The 
following  words  prove  that  this  is  the  sense  of  the 
words  here. — And  shall  be  blessed  (shall  bless 
themselves). — The  blessing  of  the  nations  (ch.  xii.) 
in  which  they  appear  still  in  a  passive  attitude,  be- 
comes, in  its  result,  the  cause  of  their  freely  blessing 
themselves  in  the  seed  of  Abraham,  i.  e.,  wishing 
blessedness,  and  calling  themselves  blessed. — Be- 
cause thou  hast  obeyed  my  voice  (comp.  ver. 
16). — The  great  promise  o.'  Jehovah  is  no  blind, 
arbitrary  good,  but  stands  in  relation  to  the  tried 
and  believing  obedience  of  Abraham  (see  James 
ii.  23).  [The  closing  remarks  of  Keil  on  this  pas- 
sage, are  as  follows :  This  glorious  issue  of  the 
temptation  so  triumphantly  endured  by  Abraham, 
not  only  authenticates  the  historical  character  of 
this  event,  but  shows,  in  the  clearest  manner,  that 
the  temptation  was  necessary  to  the  faith  of  the 
patriarch,  and  of  fundamental  importance  to  his 
position  in  the  history  of  salvation.  The  doubt  wbeth. 
er  the  true  God  could  demand  a  human  sacrifice,  is 
removed  by  the  fact  that  God  himself  prevents  the 
completion  of  the  sacrifice,  and  the  opinion 
that  God,  at  least  apparently,  comes  into  conflict 
with  himself,  when  he  demands  a  sacrifice,  and  then 
actually  forbids  and  prevents  its  completion,  is  met 
by  the  very  significant  change  in  the  names  of  God 
since  God  who  commands  Abraham  to  offer  Isaacs 
is  called  Cin'ViKn,  but  the  actual  completion  of  the 
sacrifice  is  prevented  by  rTr\'<,  who  is  identical  with 
the  nin-'  ■«'?>?•  Neither  mn"',  the  God  of  sal- 
vation, or  the  God  of  the  covenant,  who  gave  to 
Abraham  the  only  son  as  the  heir  of  the  promise, 
demands  the  sacrifice  of  the  promised  and  givei 
heir,  nor   a'^nbx,  God  the  creator,  who  has  tie  pow 


CHAP.    XXU.    i-19. 


■m 


er  to  give  and  take  away  life,  but  C^n^stn,  the  true 
Rod,  wliotn  Abraliaiu  knew  ;inil  worshipped  as  his 
personal  God,  with  whom  he  had  entered  into  a  per- 
sonal relation.  The  command  (coming from  the  true 
God,  whom  Abraham  served)  to  Weld  up  his  only 
and  beloved  son,  could  have  no  other  object  than 
to  purify  and  sanctify  the  state  of  the  heart  of  the 
patriarch  towards  his  son,  and  towards  his  God  ; 
an  object  corresponding  to  the  very  goal  of  his  call- 
ing. It  was  to  purify  his  love  to  the  son  of  his 
body  from  all  the  dross  of  fleshly  self-love,  and  nat- 
ural self-seeking  which  still  clave  to  it,  aiid  so  to 
glorify  it  through  love  to  God,  who  hail  given  liim 
his  sou,  that  he  should  no  more  love  his  beloved  son 
as  his  flesh  and  blood,  but  solely  and  only  as  the 
gracious  gift  and  possession  of  God,  as  a  good  en- 
trusted to  him  by  God,  and  which  he  was  to  be  ready 
to  render  back  to  him  at  any  and  every  moment. 
As  Abraham  had  left  his  country,  kindred,  father's 
house,  at  the  call  of  God,  so  he  must,  in  hi.'j  walk 
before  God,  willingly  bring  his  only  son,  the  goal  of 
his  desires,  the  hope  of  his  life,  the  joy  of  his  old 
age,  an  offering.  And  more  tlian  this  even.  He 
had  not  oidy  loved  Isaac  as  the  heir  of  his  posses- 
sions (xv.  2,)  but  upon  Isaac  rested  all  the  promises 
of  God,  in  Isaac  should  his  seed  be  cafled  (xxi.  12). 
The  command  to  offer  to  God  this  only  son  of  his 
wife  Sanih,  in  whom  his  seed  should  become  a  mul- 
titude of  nations  (xvii.  4,  6,  16),  appeared  to  destroy 
the  divine  promise  itself;  to  frustrate  not  only  llie 
wish  of  his  heart,  but  even  the  repeated  promises  of 
his  God.  At  this  command  should  his  faith  pei  I'ect 
itself  to  unconditional  confidence  upon  God,  to  the 
firm  assurance  that  God  could  reawaken  him  from 
the  dead.  But  this  temptation  lias  not  only  the  im- 
port for  Abraham,  that  he  should,  through  the  over- 
ooming  of  flesh  and  blood,  be  fitted  to  be  the  father  of 
believers,  the  ancestor  of  the  Christ  of  God ;  through 
it,  also,  Isaac  must  be  prepared  and  consecrated  for 
his  calling  iu  the  history  of  salvation.  .\s  he  suf- 
fered himself,  without  resistance,  to  be  bound  and 
laid  upon  the  altar,  he  gave  his  natural  life  to  death, 
that  he  might,  through  the  grace  of  God,  rise  to 
newness  of  life.  Upon  the  altar  he  was  sanctified 
to  God,  consecrated  to  be  the  beginner  of  the  holy 
Church  of  God,  and  thus  "  the  later  legal  consecra- 
tion of  the  first-born  was  completed  in  him  "  (De- 
litzsch).  As  the  dirine  command,  therefore,  shows 
in  all  its  weight  and  earnestness  the  claim  of  God 
upon  his  own,  to  sacrifice  all  to  him,  even  the  most 
dear  (comp.  Matt.  x.  .37,  and  Luke  xiv.  26),  pene- 
trating even  to  the  very  heart,  so  the  i^sue  of  the 
temptation  teaches  that  the  tme  God  does  not  de- 
mand from  his  worshippers  a  bodily  human  sacrifice, 
but  the  spiritual  sacrifice,  the  unconditional  yielding 
up  of  the  natural  life,  even  unto  death.  Since 
through  the  divine  providence  Abraham  offered  a 
i«m  for  a  burnt-offering,  instead  of  his  son,  the  ani- 
tnal  sacrifice  was  not  only  offered  as  a  substitute  for 
ihe  human  sacrifice,  and  sanctioned  as  a  svmbol  of 
the  spiritual  sacritice  of  the  person  himself,  well 
pleasing  to  God.  but  the  offering  of  human  sacrifices 
by  the  heathen,  is  marked  as  an  ungodly  t^eAodpTj^- 
Keia,  judged  and  condemned.  And  this  comes  to 
pass  through  Jehovah,  the  God  of  salvation,  who 
restrains  the  completion  of  the  external  sacrifice. 
Hence,  this  event,  viewed  with  respect  to  the  divine 
preparation  of  salvation,  wins  for  the  church  of  the 
Lord  |)rophetic  significance,  which  is  pointed  out 
witli  p  culiar  distinctness  in  the  place  of  this  sacri- 


fice, the  mount  Moriah,  upon  which,  under  the  lega 
economy,  all  the  typical  sacrifices  were  brought  to 
Jehovah,  upon  which,  also,  in  the  fulness  of  time, 
God  the  Father,  gave  his  only-begotten  Son  an 
atoning  sacrifice  for  the  sins  of  the  world,  in  order, 
through  this  one  true  sacrifice,  to  raise  the  shadow- 
ing image  of  the  typical  animal  sacrifice  to  its  truth 
and  real  nature.  If,  therefore,  the  destination  ol 
Moriah,  as  the  place  for  the  offering  of  Isaac,  with 
the  actual  offering  of  the  ram  in  his  stead,  should  be 
only  at  first  typical,  with  reference  to  the  signifi- 
cance and  oljject  of  tlie  Old  Testament  sacrifice, 
still  this  type  already,  also,  points  down  to  that  in 
the  future  appearing  antitype,  when  the  eternal  love 
of  the  Heavenly  Father,  itself,  did  what  it  demanded 
here  from  Abraham,  namely,  spared  not  his  only-be- 
gotten son,  but  gave  him,  for  us  all,  up  to  that  death  ac- 
tually, which  Isaac  only  endured  in  spirit,  that  we 
might  die  with  Christ  spiritually,  and  with  him  rise 
to  eternal  life  (Rom.  viii.  32;  vi.  5,  etc.),  pp.  \11- 
179.— A.  G.] 

DOCTEINAI,  AND  ETHICAL. 

1.  The  ruling  thought  in  this  whole  narrative,  is 
the  perfection  of  the  obedience  of  faith  of  Abraham, 
not  merely,  however,  in  the  sacrifice  of  his  son,  but 
also  in  his  readiness  to  perceive  tlie  revelation  of 
Jehovah,  which  forbids  the  killing  of  his  son,  and 
causes  the  symbolic  killing  of  the  sacrifice  p.oviiled 
as  the  seal  and  confirmation  of  the  sjtiritual  sacrifice. 
Faith  must  prove  itself  in  the  inward  hearty  conces- 
sion of  the  dearest  objects  of  life,  even  of  all  our 
own  thoughts,  as  to  the  realization  of  salvation,  pres- 
ent and  future,  to  the  providence  of  the  grace  of 
God.  But  it  cannot  complete  itself  with  reference 
to  this  salvation,  without  purifying  itself,  or  allowing 
itself  to  be  purified  from  all  traditional,  fanatical 
ideas,  or  misconceptions  of  faith.  In  the  completion 
of  faith,  the  highest  divinity  coincides  with  the 
purest  humanity.  The  sacrifice  of  I.s.aac  is,  therefore, 
the  real  separation  of  the  sacred  Israelitish  sacrifice 
from  the  abominations  of  human  sacrifices.  "  These 
sacrifices,  especially  of  children,  were  customary 
among  the  pre-Hebraic  nations  of  Palestine  (2  Kin. 
xvi.  3  ;  Ps.  cvi.  38),  among  the  kindred  Phoenicians 
(PoRPHTR.  de  abslin.  ii.  56  ;  ErsEB.  Procpar.  ev. 
i.  10,  and  Laodd.  Const,  xiii.  4),  among  their  de- 
scendants, the  Carthaginiaus  (Dion.  XX.  14,  Plctarch, 
etc.),  among  the  Egyptians  (Dion.  i.  Ss,  etc.),  among 
the  tribes  related  with  Israel,  the  Moabites  ami  Am- 
monites (2  Kin.  iii.  27)  who  honored  Moloch  with 
them  (Lev.  xviii.  21  ;  xx.  2),  appear  also  in  the  Ar- 
amaic and  Arabian  tribes  (2  Kings  vii.  31  ff ),  as  well 
as  in  Ahaz  among  the  Israelites  (2  Kings  xvi.  3  ff.), 
hut  were  forbidden  by  the  law  (Dent.  xii.  31),  and 
opposed  by  the  prophets  (Jer.  vii.  31  ff.).  They 
were  thus  generally  spread  througli  the  eidfns:  of  the 
nations  in  contact  with  Israel,  but  were  eniiieiy  for- 
eign to  its  legally  established  religion."  Kuobel. 
According  to  Hengstenberg,  the  human  sacrifice 
does  not  belong  to  heathenism  in  general,  but  to  the 
darkest  aspect  of  heathenism  {Beitrage  iii.  p.  144). 
KfKTZ  believes  that  he  gives  the  correction  (p.  210) 
The  fact  that  the  spirit  of  humanity  among  thf 
Greeks  and  Romans  opposed  the  human  sacrifice 
(see  Lanqe  :  Positive  D  ^ginatik,  p.  S62),  loses  its  fore« 
with  him,  since  he  ascribes  this  opposition  to  the  ro 
ligious  and  rationalistic  superficialty  of  their  times ; 
the  human  sacrifices  are,  indeed,  a  fearful  madness, 
but  a  m  idness  of  doubt  as  to  the  true  sacrifice,  tV 


470 


GENESIS,  OR  THE   FIRST  BOOK   OF   MObES. 


hopelessness  as  to  finding  the  true  atonement.  But 
the  true  atonement  is  even  in  the  death  of  Christ, 
the  obedient  concession  of  Christ  to  the  judgment  of 
God  ;  and  the  crucitixion  of  Christ  analogous  to 
ihe  Moloch-sacrifice,  must  be  distinguished  from  it 
both  on  the  side  of  Juduism  and  of  the  world.  The 
entire  perversion  of  the  lact  that  the  religion  of 
Jehovah  abhors  and  rejects  the  human  sacrifice,  as  it 
has  been  introduced  by  Vatke  and  Von  Bohlen  (the 
religion  of  Jehovah  stood  originally  upon  the  same 
plane  with  the  Moloch  service),  and  has  been  com- 
pleted by  Baumer,  Kurtz  has  examined  and  exposed 
in  a  most  satisfactory  way  (p.  204  ff.).  [The  arbi- 
trariness and  blasphemy  of  Daumer,  and  the  boldness 
with  which  he  makes  his  assertions  in  the  face  of 
all  history,  render  his  work  unworthy  of  any  serious 
refutation.  And  Kurtz  justly  treats  it  with  ridicule. 
— A.  G.]  Ghillany's  essay  :  "  The  Human  Sacri- 
fice of  the  Old  Hebrews,"  may  be,  also,  consulted 
here,  but  is  essentially  one  with  Daumer. 

2.  The  sacrifice  of  Isaac  has  an  inward  connection 
with  the  expulsion  of  Ishmael,  which  will  appear 
more  clearly  if  we  recollect  that  the  age  of  both  at 
the  time  of  these  events  must  have  been  nearly  the 
same.  Thus  must  Abraham  expiate  in  the  history  of 
Isaac,  the  human  guilt  which  lay  in  his  relation  to 
Ishmael.  But  as  he  had  surely  doubted  a  long  time 
as  to  the  choice  of  Ishmael,  so  also  a  doubt  intrudes 
itself  as  to  the  literal  external  sense  of  the  divine 
command  in  regard  to  Isaac ;  a  doubt  which  can  no 
more  prejudice  or  limit  the  divine  revelation  than 
perhaps  the  doubting  thought  of  Paul  upon  the  way 
to  Damascus,  but  rather  serves  to  introdvice  the  new 
revelatio:<.  [The  narrative  of  Paul's  conversion  will 
not  bear  oct  th's  comparison.  He  does  not  seem  to 
have  been  in  any  'lo.'bt.  but  was,  ae  he  himself  says, 
conscientious.  He  'e.My  thought  that  he  ought  to 
persecute  the  "^i'-'uvh  i,''  God. — A.  G.] 

3.  The  ditJ'iircl'o.-  between  the  divine  — -uiled 
command  and  Ab.'il-aui's  misconception  of  .t  is 
similar  to  the  distin.'tioL  bt'ween  the  infallible  con- 
science* and  the  falliblt  mistaken  judgement  of 
conscience,  which  has  not  been  sufficiently  noticed 
in  tlieology.  Thus  also  Peter,  on  his  way  from 
Joppa  to  Csesarea,  with  the  divine  commission 
to  convert  Cornelius,  might  ha^-'e  connected  with  it 
the  misconception  that  he  must  first  circumcise  him, 
but  the  further  revelation  tears  away  the  misoonce|i- 
tion.  The  stripping  away  of  the  erroneous  and 
unessential  idea.<  of  the  time,  belongs  also  to  a  sound 
development  of  faith. 

4.  The  b'lrnt-oft'ericg  of  Abraham  appears  here 
.kS  the  foundi'tion  and  central  point  of  all  the  typical 
Kacrificcs  in  Is.-ao'.  Its  fundamental  thought  is  tlie 
spiritual  yieldiu',-  cf  the  lifr,  not  the  taking  of  ihe 
bodih  life.  It  recei"e::  its  wider  form  in  the  Passover 
lamb,  in  which  the  dis-ision  of  the  offerings  is  already 
intimated,  viz.,  the  thauk  or  peace-offcrir.g  and  the 
consecrated  killing  on  the  one  hand,  and  the  sin- 
and  guilt-  (trespass)  offering  and  the  imprecatory 
offering  on  the  other.  The  peculiar  atonement  oH'cr- 
Ing  is  a  higliur  centralization  and  completion,  in  which 
the  whole  system  of  ofl'erings  points  to  tljat  which  is 
beyond  and  above  itself. 

6.  The  mountain  of  Jerusalem  receives,  tht^^gh 
llie  offering  of  Abraham,  its  preconsecration  to  its 


*  [This  asBumoB  what,  to  Bav  the  \enet,  is  a  matter  of 
loutit,  !iiul  M  (l|(aiiiKt  Iho  general  faith  of  the  Churrh,  that 
the  coniii:ica''c  itttelf  hu8  not  uuflcT*  d  in  tho  ruins  of  tlio  tall. 
Ther«*  18  ^oul  d  for  the  distinction,  but  wo  cannot  hold  [hut 
tile  conf«iimc»»  is  infalhb'^,— A.  O  1 


future  destination  as  the  later  mount  Movlab  upot 
which  the  temple  stood,  the  preconsecration  of  thi 
historical  faith  in  God,  which  transcends  the  urt 
historical  faith  in  God  of  Melchizedec. 

6.  The  Angel  of  the  Lord  gives  the  more  accu 
rate  and  particular  definition  of  that  which  Elohin 
has  pointed  out  in  the  more  general  way. 

T.  The  obedience  of  faith  which  Abraham  rea- 
ders in  the  sacrifice  of  Isaac,  marks  the  historical 
perfection  of  his  faith,  in  a  decisive  test.  It  marks  the 
stage  of  the  New  Testament  Soxi/i-fi,  or  sealing  (se* 
the  Bibleivork  upon  James). 

8.  The  typical  significance  of  the  sacrifice  ol 
Isaac  is  so  comprehensive  that  we  may  view  it,  in  som« 
measure,  as  embracing  all  Old  Testament  types,  jusi 
as  the  sacrifice  of  Abraham  itself  may  be  regarded  aa 
including  the  whole  Mosaic  system  of  sacrifices.  The 
sacrifice  itself  is  the  type  of  the  sacrificial  death  of 
Christ,  and  indeed,  ju<t  as  truly,  in  reference  to  the 
interest  of  God,  as  to  the  interest  of  the  world  in  this 
fact.  The  self-denial  of  Abraham  is  a  copy,  a  sym 
bol  (not  perhaps  a  type)  of  the  love  of  God,  whc 
gave  his  only-begotten  Son  for  the  salvation  of  the 
world  (John  iii.  16;  Rom.  viii.  32).  The  sacrificial 
act  of  Abraham,  as  also  the  enduring  silence  of  Isaac, 
is  typical  in  reference  to  the  two  sides  of  the  suffering 
obedience  of  Christ,  as  he  is  priest  and  sacrifice  at  the 
same  time.  Isaac  received  again  from  the  altar  is  now, 
in  reference  to  Abraham,  a  God-given,  consecrated 
child  of  the  Spirit  and  of  promise :  in  reference  tc 
Christ,  a  type  of  the  resurrection,  and  therefor^ 
also  a  type  of  the  new  resurrection  life  of  believers. 

9.  Since  Abraham  must  have  reconciled  the  prom- 
ise, earUer  connected  with  the  person  of  I^aac 
with  the  command  to  offer  Isaac  as  he  understood 
the  command,  he  was  necessarily  driven  to  the  hope 
of  a  new  awakening,  as  this  is  admirably  expressed 
in  the  Epistle  to  the  Hebrews  (xi.  19).  Luther  re 
marked  upon  the  obedience  of  faith  :  "  Faith  recon 
ciles  things  which  are  contrary."  [Abraham's  fain 
rested  not  upon  the  conclusions  of  his  understand'ag, 
but  upon  the  word  of  God.  The  nature  and  strength 
of  his  faith  appear  in  that  he  held  to  the  promise 
while  he  went  promptly  to  do  what,  to  human  view, 
seemed  to  prevent  its  fulfilment.  He  set  to  his  seal 
that  God  was  true.  He  believed  that  God  would  ful- 
fil aU  that  he  had  promised.  How  he  did  not  stay 
to  question.  This  is  true  faitli.  It  takes  the  word  of 
God  as  it  is,  in  the  face  of  all  diflSculties,  and  acts 
upon  it.  — A.  G.]  But  this  reconciliation  of  appar- 
ent contradictions  does  not  happen  in  this  method, 
that  faith  in  blind  passivity  receives  and  holils  the 
contradictions,  or  rather,  suffers  them  to  remain 
(as,  e.  g.,  univer.sal  grace  and  particular  election), 
but  that  faith  itself  is  brought,  through  tlie  spirit  of 
revelation,  to  a  higher  standpoint.  [But  is  not 
this  standpoint  just  that  from  which  faith  receives 
truths  apparently  contradictory,  upon  their  own  evi- 
dence in  the  word  of  God,  and  holds  them,  though  it 
is  not  seen  how  they  can  be  reconciled? — .\.G.J — In 
the  anticipating  activity  of  his  faith,  Ahraliam  gained 
the-  idea  of  the  resurrection,  but  in  the  .aciual  issue 
of  the  history  of  iIh'  saciifice  he  gained  the  idea  of 
the  true  sacrifice  (Ps.  li.  18,  19:  Heb.  x.  19  ff.),  as 
aiao  the  fundamentnl  form  of  the  Old  TcBi.nnent 
sacrifice,  [In  Ihe  staul  nj  liu  aoii.  "  The  woiiilerful 
substitution  in  which  God  set  forth,  as  in  a  liguro. 
the  plan  of  the  Mos:uc  economy,  for  the  otl'cring  of 
animal  victims  instead  of  human  sacrifices — pointing 
forward  to  the  ordy  accrptaMe  snlistituic  whom  thej 
f(>ro>lia  lowed,  who  is  (iod's  Lamb  and  not   man's— 


CHAP.    XXII.    I-I9. 


the  Lamb  of  God's  providing  and  from  his  own 
bosom.  His  only-begotten  and  well-beloved  Son, 
the  man — the  God-man."  Jacobus.  And  this  great 
doctrine,  running  through  the  whole  system  of  sac- 
rifice, culminates  in  the  sacrifice  of  Christ — the 
imiocent  in  the  stead  of  the  guilty. — A.  G.] 

10.  Delitzsch  ;  "  The  concession  unto  death  at 
the  threshold  of  the  preliminary  history  of  the  new- 
humanity  is  not  completed,  but  merely  a  prefiguration, 
for  Isaac's  death  would  have  been  useless,  but  the 
concession  unto  death  at  the  threshold  of  the  history 
itself  is  completed,  because  the  fulfilling  and  per- 
fection of  the  death  of  Christ  is  the  passing  of 
himself,  and  with  him  of  humanity,  into  life.  Judaism 
believes  diflFerently.  It  sees  ui  the  sacrifice  or  bind- 
ing of  Isaac  an  act  serviceable  for  all  time,  and 
bringing  Israel  into  favour  with  God.  Where  the 
Church  prays  for  the  sake  of  the  suti'ering  and  death 
of  Jesus  Christ,  the  Synagogue  prays  for  the  sake 
of  the  binding  of  Isaac  "  (p.  418). 

11.  T/u  oath  of  Jehovah.  It  is  not  merely  the 
basis  for  the  oaths  of  men,  but:  1.  The  expression 
of  the  absolute  sell-determination,  consciousness, 
and  faithfulness  of  the  personal  God  ;*  2.  The  ex- 
pression of  a  corresponding  unshaken  certainly  of 
faith  in  the  hearts  of  believers ;  3.  The  expression 
of  the  indissoluljle  union  between  the  divine  promise 
and  the  human  assurance. 

12.  The  n^ime  Moriah')'  points  out  that  as  God 
himself  perceives  (selects)  his  sacrifice  in  the  readi- 
ness ot  an  obedient  heart  to  make  the  sacrifice,  man 
should  wait  in  expectation,  and  not  make  an  arbitrary 
and  abominable  sacrifice. 

13.  W.  HoFF.MANN:  "  Until  now  we  hear  only  of 
the  bruiser  of  the  serpent,  of  a  conqueror,  of  a  bless- 
ing of  the  nations,  of  a  dominion  ;  in  short  only  the 
image  of  a  great  king  and  dominion,  could  present 
itself  to  human  thought  as  the  form  in  which  the 
divine  salvation  should  reach  perfection.  But  now 
sorrow,  concession,  death,  the  rendering  of  self 
OS  a  sacrifice,  enter  into  the  circle  of  the  hope  of 
nalvation,  and  indeed  so  enter  that  the  hope  of  sal- 
vation and  the  sacrifice  belong  together  and  are 
inseparable." 

14.  The  completion  of  the  promise.^  As  the 
whole  history  of  the  sacrifice  of  Isaac  is  typical,  so 

,also  is  the  expression  of  the  completed  promise.  It 
refers  beyond  Israel,  to  the  innumerable  children  of 
Abraham  by  faith,  and  the  conquest  of  the  world, 
promised  to  them,  appears  both  in  the  aspect  of  a 
contest,  as  in  that  of  the  solemn  feasts  of  victory 
and  blessing. 

15.  We  cannot  say  directly  that  Abraham  sacri- 
ficed Isaac  as  a  natural  son,  that  he  might  receive 
liim  again  sanctified  and  as  a  spiritual  son.  For 
Isaac  was  given  to  him  as  the  sou  of  the  promise 
from  his  birth.  But  lie  aacrificed  him  in  his  present 
corporeal  nature,  that  h'S  might  receive  him  again  as 
the  type  of  a  second,  new,  and  higher  life.  Thus 
Israel  must  sacrifice  its  ideas  of  the  present  kingdom 
of  God   in  order  to  gain   the  true  kingdom  of  God 


•  [An  oath  with  God  is  a  solemn  pledring  of  himse'f  in 
»I1  the  unchantreableness  of  his  faithfulness  and  truth  to 
ti>;  fulfilment  of  the  promise.  Murphy,  p.  311. — A.  G.l 

The  Mount  of  the  Lord  here  means  the  very  height 
ftf  the  trial  into  which  he  bringa  his  saints.  There  "he 
will  certainly  appear  in  due  time  for  their  deliverance. 
MTmvHT,  p.  341.— A.  G.) 

t  (In  this  transfendent  blessing,  repeated  on  this  mo- 
no?ntous  occasion,  Abraham  truly  saw  the  day  of  the  seed 
at  the  woman,  the  seed  of  Abraham,  the  Son  of  man. 
MOKPHY,  p.  342.-  A  G.l 


which  is  not  of  this  world.  The  want  of  this  idef 
of  sacrifice  betrays  the  most  of  them  into  unbelief 
through  Chiliastic  dreams.  It  happens  similarly  to 
all  who,  in  the  sacrificial  hour  appointed  by  God 
will  not  sacrifice  their  inherited  ideas  that  they  maj 
gain  a  glorified  form  of  faith.  On  the  other  hand 
every  arbitrary  external  sacrifice  i?  regarded  and 
judged  as  a  self-chosen  service  of  God. 

16.  The  meaning  of  the  ram  in  the  sacrifice  of 
Abraham  is  not  to  be  lightly  estimated.  It  deeig 
nates  figuratively  the  fact,  that  Chiist  also,  in  hi« 
sacrificial  death,  has  not  lost  his  own  peculiar  life, 
but,  a.v  t/ie  hadlnc/  shepherd  of  /tin  fork,  has  only 
sacrificed  his  old  temporal  form  of  a  servant,  in  order 
that  through  his  death  he  might  redeem  them  from 
death,  the  fear  of  death,  the  bondage  of  sin  and 
Satan,  and  introduce  them  into  a  higher,  deathless  life. 

[In  the  person  of  Abraham  is  unfolded  that 
spiritual  process  by  which  the  soul  is  drawn  to  God 
He  hears  the  call  of  God,  and  comes  to  the  decisive 
act  of  trusting  in  the  revealed  God  of  mercy  aiic 
truth,  on  the  ground  of  which  act  he  is  accounted  as 
righteous.  He  then  rises  to  the  successive  acts  of 
walking  with  God,  covenanting  with  him,  communing 
and  interceding  with  him,  and  at  length  withliolding 
nothing  that  he  has  or  holds  dear  from  him.  In  all 
this  we  discern  certain  primary  and  essential  charac- 
teristics of  the  man  who  is  saved  through  acceptance 
of  the  mercy  of  God  proclaimed  to  him  in  a  prime- 
val gospel.  Faith  in  God  (eh.  xv.),  repentance 
towards  him  (ch  xvi.),  and  I'ellowship  with  him  (ch. 
xviii.),  lire  the  three  great  Itirning-points  of  the 
soul's  returning  life.  'They  are  built  upon  the  effec- 
tual call  of  God  (ch.  xii.),  and  culminate  in  unre- 
served resignation  to  him  (ch.  xxii.).  With  wonder- 
ful facility  has  the  sacred  record  descended  in  this 
pattern  of  spiritual  biography,  from  the  rational  and 
accountable  race  to  the  inchvidual  and  immortal  soul, 
and  traced  the  footsteps  of  its  path  to  God.  Mer- 
PHY   p.  342.— A.  G.] 


HOMILETICAl  AUD  PRACTICAIj. 

Through  the  traditional  exegetical  interpretation 
the  sacrifice  of  Isaac  has  often  been  used  homileti- 
cally  without  due  caution.  What  Kurtz  in  his  worit 
asserts  with  confidence  we  often  hear  also  from  the 
pul])it — God  commanded  Abraham  to  kill  his  son 
Isaac.  Thus  a  gross  sensuous  interpretation  in  fact 
transforms  a  history  which  is  the  key  to  the  nature 
of  the  whole  Old-Testament  sacrificial  system,  which 
presents  in  a  striking  light  the  humane  aspect  of  the 
theocracy  in  contrast  with  heathenism,  into  an  of- 
fence to  the  human  and  Christian  feeling,  i.  e.,  an 
offence  which  is  burdensome  and  injurious  to  a  lim- 
ited and  contracted  theology,  but  must  be  carefully 
distinguished  from  the  ofieuces  or  ditliculties  of  un- 
belief. We  make  this  remark  notwithstanding  Kurtz 
thinks  that  he  nmst  administer  to  us  a  rebuke  for 
similar  utterances  (p.  206).  Luther  also  has  already 
spoken  of  the  difficulty  in  treating  this  passage  cor- 
rectly.— Ver.  1.  The  testing  or  trying  of  Abraham, 
as  lull  of  temptation :  1.  As  a  temptation  ;  2.  as  a 
testing.  Or :  1.  The  sacrifice  of  God  ;  2.  Abraham's 
oliedience  of  faith. — Ver.  2.  Abraham's  sacrifice :  1. 
The  command  of  God;  2.  the  leading  of  God;  3. 
the  decision  of  God  ;  4.  the  judgment  of  God. — Ver 
:i.  Abraham's  obedience  of  faith:  1.  Faith  as  the 
soul  of  obedience :  2.  obedience  as  the  full  preser- 
vation of  laiili. — Abraham's  sealing. — Ver.  16.  Th« 


«72 


GENESIS,  OR   THE   FIRST   BOOK    OF   MOSES. 


oath  of  God:  1.  What  it  means;  2.  as  it  perpetu- 
ates and  generaUzes  itself  in  the  sacraments ;  S.  to 
whose  advantage  it  will  be. — The  silence  of  Isaac. — 
Ver.  4.  .Abraham's  journey  to  Moriah  an  image  of 
the  way  to  all  true  saerifiee;  1.  The  journey  thither; 
2.  the  journey  home. — Moriah,  or  tlie  meeting  of 
God  with  the  sacrificing  belicTer:  1.  God  sees;  2. 
he  if  seen,  appears ;  3.  he  cares  for,  provides ;  4. 
he  himself  selects  his  sacrifice  ;  6.  he  gives  to  man 
in  an  eternal  form  what  he  has  taken  from  him  in  a 
temporal  form. 

St  ARK  k:  (Moses  does  not  relate  the  peculiar  time 
of  tliis  svvere  test  of  Abraham's  faith.  Some  place 
it  in  I  lie  thirteenth,  others  in  the  fifteenth,  and  still 
others  in  the  thirty-fifth  or  thirty-seventh  year  of 
Isaac.  Because  iu  this  whole  transaction  Isaac  was 
a  type  of  Christ,  and  he  finished  the  work  of  redemp- 
tion, through  his  death,  in  the  thirty-third,  or  accord- 
ing to  others  th"  thirty-fourth,  year  of  his  age,  it  may 
well  be  thought  that  in  this  year  also  Isa;ic  was  led 
out  as  a  sacrifice. — The  existing  incorrect  use  of  the 
typology  still  runs  through  the  misconceptions  of 
Passavant  and  Schwenke.  He  is  three  and  thirty 
years  old,  says  Schwenke;  and  Passavant  says  lie 
was  grown  up  to  be  a  mature  man.) — Some  reckon 
ten  temptations  wlierein  Abraham's  faith  was  put  to 
the  test,  among  which  this  was  the  last  and  most  se- 
vere :  1.  When  he  must  leave  his  fatherland  at  the 
call  of  God  (ch.  xii.  1),  etc.— Ver.  2.  (Of<r  him 
there^  put  him  to  death  with  thine  own  hand,  tlien 
burn  the  dead  body  to  ashes,  thus  make  him  a  tiurut- 
offering. — Luther  and  others  think  that  Adam,  Cain 
and  Abel,  Noah  also  when  he  came  from  the  ark, 
held  their  worship  of  God  and  sacrificed  upon  this 
mountain.  Hence  the  Arabic  and  both  the  Chaldaic 
interpreters  name  it  the  land  of  the  worship  and 
service  of  God. — Various  ancient  utterances  as  to 
the  mountain  of  Moriah  and  its  meaning  follow.) — 
Ver.  4.  God  reveals  the  place  where  our  Saviour 
should  suffer  and  die,  earlier  than  the  city  in  wliich 
he  should  be  born  (we  must  distinguish,  however, 
between  verbal  and  typical  prophecy). — The  two  ser- 
vants of  Abraham.  It  is  scarcely,  at  least  not  seri- 
ously, to  be  conjectured  even,  as  the  Chaldaic  inter- 
preters suppose,  that  they  were  Ishmael  and  ElieziT. 
— Neither  Sarah  nor  Isaac  knew  at  the  time  the 
special  object  of  the  journey.  Undoubtedly  the 
mother  would  have  placed  many  hindrances  in  the 
way,  and  would  have  sought  to  dissuade  Abraham 
for  entering  it. — When  it  is  said  (Heb.  xi.  ID)  that 
he  had  received  him  as  a  figure,  we  discern  what 
Abraham  knew  through  the  illumination  of  the  Holy 
Spirit.'  (At  all  events  .\brahani  knew  that  the  sac- 
rifice of  the  first-born  should  hencei'ortli  lie  an  ordi- 
nance of  God,  and  that  this  should  culminate  in  a 
closing  sacrifice  bringing  salvation). — The  three  days 
of  the  Journey. — Abraham  must  in  his  heart  hold  his 
eon  as  dead,  as  long  as  Christ  should  lie  in  the 
grave. — Hut  one  must  above  all  else  guard  against  a 
self-chosen  service  of  (iod. — Upon  ver.  8.  He  stood 
at  the  time  in  the  midst  of  the  controversy  between 
natural  love  and  faith. — (The  altar  upon  Moriah. 
The  .Jews  think  that  il  was  the  altar  wliicli  Noah  had 
bnili  u|ic>ri  this  mountain  alter  the  flood,  wldeh  time 
had  thrown  into  ruins,  but  was  again  rebuilt  by 
Abralmm.) — Upon  ver.  IS.  The  LXX  render,  in  the 
thicket,  Subek.  They  regarded  it  as  a  proper  name, 
Wiiich  bIiuwb  the  ignorance  of  the  Heljrew  language 

•  flsaoc'fl  dolivoranfifi  woa  a  p:irublo  or  figure,  viz.,  of 
GhriiirH  I  isurrection.  WuRDSwoaTn,  p.  101.— A.  U.] 


in  the  Greek  commentators,  after  the  Babyloniaj 
captivity.  Starke  records  the  fact,  that  some  "  Pa 
pists"  refer  the  expression  of  Christ  upon  the  cross 
lama  sabacthnni,  to  this  tiush  .^abek,  and  that  Athft 
nasius  says,  Plaiita  Sabek  tst  veneraitda  <"/*«./•.—  Com 
parisiin  of  the  sacrifice  of  Isaac  with  the  death  and 

resurrection    of   Jesus   (1    I'or.    x.  13). Ver.    10. 

Lange:  God  knows  the  right  liour,  indeed,  the  right 
moment,  to  give  his  help. — Bi.bl  Wirt, :  If  our  obe 
dience  shall  please  God,  it  must  be  not  merely  ac- 
cording to  examples  without  command,  but  in  accord 
ance  with  the  express  word  of  God. — HM.  Tub. . 
Ver.  II.  When  we  cannot  see  on  any  side  a  way  of 
escape,  then  God  comes  and  often  shows  us  a  won- 
derful deliverance. — Hall  :  The  true  Christian  motto 
through  the  whole  of  life  is :  The  Lord  sees  me. — 
Ver.  15.  The  last  manifestation  of  God  with  which 
Abraham  was  directly  honored,  which  appears  in  the 
Holy  Scriptures. — The  oath  of  God  :  just  as  if  ha 
had  sworn  by  his  name,  or  by  his  life.  In  place  of 
this  form  of  speech  Christ  uses  very  often  the 
Verily. — John  xvi.  20. — What  one  gives  for  God, 
and  to  him,  is  never  lost.  [Not  only  not  lost,  but 
received  back  again  in  its  higher  form  and  use.  Even 
so  every  child  of  Abraham  must  hold  all  that  is  most 
precious  to  him  as  the  gift  of  God's  grace;  must 
first  yield  to  God  the  blessings  which  seem  to  come 
to  him  as  to  others,  as  mere  natural  blessings,  and 
then  receive  them  back  as  coming  purely  from  his 
grace. — A.  G.] 

I.isco:  What  could  better  teach  the  Jews  the 
true  idea  and  aim  of  the  whole  sacrificial  service  (the 
perfect  yielding  to  God)  than  the  history  of  Abra- 
ham ?  Ver.  6.  Thus  Jesus  bare  his  cross.  Ver.  18. 
The  great  blessing  is  Christ  who  brings  blessings  to 
all  nations  (Acts  ill.  25  ;  Gal.  iii.  8). — When  God 
brings  a  dear  child  near  to  death,  or  indeed  calls  it 
a"  ay,  he  thus  proves  us  iu  a  like  way. — Gerlach  . 
The  name  Moriah  signifies,  shown,  pointed  out.  by 
Jehovah,  and  refers  especially  to  the  wonderful 
pointing  to  the  ram,  through  wliich  Isaac  was  saved, 
since  this  was  for  Abraham  the  turning-point  of  tlip 
liistory,  through  which  God  confirmed  his  promisa 
and  crowned  the  faith  of  Abraham. — Ver.  12.  God 
hwioa :  he  knows  from  experience,  from  the  testing, 
that  the  man  remains  faithful  to  him,  since  without 
the  test  his  faithfulness  is  uncertain.  He  foreknew 
it,  in  so  far  as  he  foreknew  the  result  of  the  trial. — 
Calw.  Hand.:  God  naturally  lays  such  severe  trials 
not  upon  children,  but  upon  men. — Abraham  kept 
his  faith  in  God,  as  Jehovah  through  his  act ;  now 
also  God  will  approve  himself  to  Abraham,  as  Jeho- 
vah.— This  same  promise  appears  lieie  for  tlie  third 
time  (ch.  xii.  3  ;  xviii.  18)  as  a  reward  for  Abraham's 
obedience  and  triumph  of  faitli. — Each  new  well- 
endured  trial  of  faith  leads  to  greater  slrenffth  of 
faith;  the  fruitoi  faith  yields  iiouri-shnient  again  to 
faith  itself. — The  act  of  faith  on  the  part  of  Abra- 
lmm hire  described,  is  held,  not  ojily  by  Jews  and 
Christians,  but  even  by  Mohammedans,  as  the  very 
acme  of  all  his  testing,  and  as  the  most  complete 
oliedicnce  of  his  faith. — .SiHRiiDKit;  Ver.  1.  He  ia 
constantly  ieailing  us  into  situations  in  which  what 
lies  concealed  in  the  heai-t  must  be  I'cvealed. — The 
devil  tempts  that  he  may  destroy  ;  (iod  tempts  that 
he  may  crown  (.\rabrose). — The  tcTiiptation  has  as  a 
presupposition,  that  (lod  has  not  yet  been  perfect!)' 
foriiied  In  us  (Uengstenberg). — The  idea  of  the  sac- 
rifice (1  Sam.  i.  25).  And  they  .slew  the  bullock  and 
briinght  the  child  to  Eli  (comp.  Hos.  xiv.  2  ;  Micah 
vi.  7  ;  Ps.  xl.  7-9  ;  li.  19). — Eor  this  wljole  his*i)iy,  sei 


CHAP.    XXII.    1-19 


478 


the  similar  history  (Judg.  xi.).  That  Abraham  him- 
self is  the  priest,  and  his  own  heart,  his  own  deepest 
loTe,  and  all  his  blessing,  is  the  sacrifice,  this  consti- 
tutes the  severity  of  the  test  (Krummacher).* — Ver. 
5.  We  cannot  regard  these  words  as  mere  empty 
words  ;  it  is  rather  the  word  of  hope  which  had  not 
forsaken  Abraham  (Baumgarten;  also  Gerlach). — 
According  to  the  Epistle  to  the  Hebrews,  an  intima- 
tion of  the  hope  of  the  reawakening  of  Isaac.  "  But 
then,  indeed,  some  one  objects,  the  very  severe  and 
weighty  thing  in  the  sacrifice  is  taken  away."  Strauss 
repUes  to  this  by  an  allusion  to  the  painfulness  of 
the  death-beds  of  children  to  their  parents,  even 
when  they  are  assured  of  their  resurrection. — It  is  a 
more  wonderful  faith  which  supports  itself  even  to 
the  issue  which  he  did  not  see,  as  if  he  saw  it 
.(Strauss). — Ver.  9.  The  son  is  silent  before  the  father, 
as  the  father  before  God,  and  the  child  obeys  the 
parents  as  the  parents  obey  the  Lord  (Strauss). — A 
sacred  contention  finds  place  here.  One  elevates 
himsrlf  above  human  nature  ;  to  the  other  to  resist 
the  father  seems  more  terrible  than  death  (Gregory 
Nyssa).  Ver.  1 2.  The  apostle  (Rom.  viii.  32)  takes 
up  again  the  last  words  of  the  Angel,  and  thus  indi- 
cates the  typical  relations  of  the  event. — Ver.  13. 
The  entire  Levitical  system  of  sacrifices  is  only  an 
extension  of  this  sacrifice  of  the  ram  (Richter). — It 
is  remarkable  that  the  ram  is  destined  among  the 
Greeks  and  Rom^ins  as  the  substitutionary  sacrifice 
in  the  gravest  cases  (Baumgarten).  It  happens  at 
first  according  to  the  ordinance,  that  God  by  virtue 
of  his  concealed  providence  places  and  controls  what 
may  serve  us,  but  it  follows  upon  this  that  he  stretches 
out  his  hand  to  us,  and  reveals  himself  in  an  actual 
experience  (Calvin).— Ver.  18.  The  blessing  given  to 
the  nations  in  the  seed  of  Abraham,  they  shall  them- 
selves come  to  desire  and  wish  (Baumgarten).  Abra- 
ham's obedience  is  named  here  as  a  reason  of  the 
promise.  This  is,  too,  a  new  reason  (Baumgarten). 
■ — (Abraham's  obedience  is,  however,  not  so  much  a 
reason  of  tlie  promise  as  of  the  sealing  of  the  prom- 
ise through  an  oath.) — The  promise  is  the  promise 
of  the  covenant.  On  the  one  h;ind  it  rests  funda- 
mentally upon  the  grace  of  God,  on  the  other  it  is 
introduced  for  Abraham  through  the  obedience  of 
faith. — Abraham  receives  the  name  of  the  father  of 
•  behevers  through  this  completion  of  his  faith  (Baum- 
garten). ((Certainly  also  through  the  whole  develop- 
ment of  his  faith.) — Ver.  16.  There  is  a  constant  ref- 
erence to  this  passage,  as  to  the  solemn,  great,  and 
final  explanation.  Thus  in  ch.  xxiv.  7  ;  xxvi.  3 ; 
Exod.  xxxiii.  !  ;  Numb,  xxxii.  11 ;  Deut.  xxix.  13  ; 
xrx.  20 ;  xxxiv.  4  ;  Luke  i.  73  ;  Acts  vii.  17  ;   Heb. 

*  I  What  God  required  of  .\braham  was  not  the  Bacrifiee 
i(  laaao,  hot  the  mcr\/la  o/  himte{f.  Wobdbwobib,  p.  97. 
-A.  a.) 


vi.  13  (Drechsler). — It  claims  our  notice  still,  thai 
the  Jews  hold  the  binding  of  Isaac  (vir.  9)  a,'»  a  eat 
isfaclion,  and  use  in  prayer  the  words.  Consider  th« 
binding  of  thine  only  one  (see  above).  "  Indeed, 
one  hundred  and  sixty  millions  of  Mohammedanf 
also  read  in  their  Koran  to-day.  This  truly  was  i 
manifest  testing  "  (Zahn). — Robiuson's  description  of 
Beersheba. — Schwenke:  The  Lord  knows  how  tt 
reward  his  own. — Passavant  :  Abraham  journeyi 
the  first,  the  second,  the  third  day  in  silence. — Pre- 
cious school  of  faith,  the  highest,  the  most  sacred 
school,  how  art  thou  now  so  greatly  deserted  ? — 
Abraham  has  become  the  father  of  Christians. — Ver. 
14.  God  sees,  he  will  see,  choose. — Reflection  upon 
the  children  of  Abraham. — The  future  of  Israel,  of 
behevers,  etc. — (Passavant  closes  his  work  with  these 
reflections.) — W.  Hoffmann:  The  consecration  of 
the  promise  through  sacrifice  :  1.  The  concession  of 
the  promised  son  ;  2.  the  new  reception  of  the  prom- 
ised son. — According  to  this  history  God  tempted 
Abraham.  There  the  key  is  placed  in  your  hand. 
It  was  said  indeed  before,  that  the  purpose  of  God 
was  not  to  secure  an  external  offering,  but  an  inward 
sacrifice,  etc.  In  this  inbeing  of  the  internal  and 
external,  in  this  interworking  of  the  divine  and  hu- 
man, of  the  eternal  and  the  earthly,  there  lay  a  severe 
temptation,  a  constant  inducement,  to  the  believers 
of  the  Old  Tesiament,  to  rest  satisfied  with  the  mere 
external,  the  mere  shell,  the  sweet  kernel,  the  fruit 
of  life  itself  being  forfeited,  to  go  on  in  security 
indeed  oftentimes  to  grow  proud  of  their  possession. 
— Ver.  1.  In  how  many  ways  he  enters  the  family  and 
calls  to  the  fatlier  Abraham !  and  when  you  know  the 
voice  of  the  Lord,  thus  answer :  Here  am  I. — Upon 
Isaac.  Almost  entirely  a  feeble  repetition  of  what 
has  appeared  in  the  lite  of  Abraham.  Ver.  9.  But 
he  lay  upon  the  altar  in  full  consciousness  and  in  si- 
lence. There  he  lay  himself,  as  a  dumb  sacrificial 
lamb,  at  the  feet  of  God.  This  is  sufficient  for  a 
lifetune  of  more  than  a  century,  and  imparts  to  it,  con- 
tents, and  a  character,  which  admit  of  no  exchange 
for  the  better. — He  gives  Isaac  to  him  in  another 
way  than  that  in  which  he  had  called  him  his  own 
at  first.  The  whole  glory  of  a  wonderful  future  sur- 
rounds the  head  of  Isaac— Taube  :  The  obedience 
of  faith,  or  how  first  in  the  yielding  of  that  whicli  ia 
most  precious  faith  is  tested :  1.  God  brings  us  to 
this  proof  at  the  right  time ;  place  yourselves  there- 
fore in  his  hands,  as  Abraliam  ;  2.  these  tests  are 
very  severe,  and  will  ever  grow  more  severe  in  their 
progress,  for  they  demand  the  death  of  self ;  3.  these 
tests  have  a  blessed  end  for  the  tried  and  approved 
believer;  therefore  let  us  follow  the  footsteps  of 
Abraham. — Heuser:  The  way  of  Abraham  to  thi 
sacrifice. — The  offeiing  up  of  Isaac:  1.  In  its  his- 
torical  detail ;  2.  ir.  its  inward  typical  meanin^f. 


474  GENESIS,  OR  THE  FIRST  BOOK   OF   MOSES. 


ELEVENTH     SECTION. 


l%t  gorrowt  and  joys  of  Abraham's  domestic  life.     7%«  account  and  genealogy  of  those  at  homft, 

Sarah's  death.     Her  burial-place  at  Hebron  ;  the  seed  of  the  future  inheritance  of  Canaan. 

The  theocratic  foundation  of  the  consecrated  burial. 


Chapter  XXII.  20— XXIII.  20. 

20  And  it  came  to  pass  after  these  things  that  it  was  told  Abraham,  saying  [what  follows] 

21  Behold,  Milcah,  she  hath  also  borne  children  unto  thy  brother  Nahor  ;   Huz  [see  oh.  x.  23; 

i  light  sandy  land,  in  northern  Arabia]  his   first-born,    and    BuZ   [a  people  and  region  in  western  Arabia] 

■^2  his  brother,  and    Kemuel    [the  congregation  of  Gild]    the    father    of    Aram.     And  Chesed 

[the  name  of  a  Chaldaio  tribe],  and  HaZO  [an  Aramaic  and  Chaldaic  tribe ;  Gesenius  ■  perhaps  for  min  ,  vision] 
and    Pildash  [Furst:   aJX  nis ,  flame  of  fire],  and    Jidlaph  [Oesenlus:   tearful;   Furst :  melting  away 

23  pining],  and  Bethuel  [Gesenius  :  man  of  God.  Fiirst :  dwelling-place  or  people  of  God].  And  Bethnel 
begat    Rebekah    [Eibkah,  captivating,  ensnaring ;  riirst :  through  beauty]  :    these    eight    Milcah    did 

24  bear  to   Nahor,  Abraham's   brother.     And   his   concubine,  whose   name   was   Reumah 

[Gesenius:  raised,  elevated;  Furst:  pearl  or  coral],  she  bare  also  Tebah  [Ffirst  :  extension,  brtadth  ;  a 
locality  in  Mesopotamia],  and  Gaham  [Gesenius  :  having  flaming  eyes  ;  Fflrst :  the  black  ;  an  Aramaic,  dark- 
colored  tribe],  and  Thahash  [thenameof  an  uuknowu  animal  :  badger,  marten,  seal?],  and  Maachab 
[low-lands  ;  a  locality  at  the  foot  of  Hermon  ;  used  besides  as  a  female  name]. 

Ch.  XXIII.        1.  And  Sarah  was  an  hundred  and  twenty  and  seven  years  old  :  these  were 

2  the  years  of  the  life  of  Sarah.  And  Sarah  died  in  Kirjath-arba  [city  of  Arba] ;  the  same 
is  Hebron  in  the  land  of  Canaan  :  and  Abraham  came  to  mourn  for  Sarah,  and  to  weep 
for  her. 

3  And  Abraliain  stood  up  from  before  his  dead,  and  spake  unto  the  sons  of  Heth, 

4  saying,  I  am  a  stranger  and  a  sojourner  [not  a  citizen]  with  you:  give  me  a  possession  of 

5  a  burying-place  with  you,  that  I  may  bury  my  dead  out  of  my  sight.     And  the  children 

6  of  Heth  answered  Abraham,  saying  unto  iiim.  Hear  us,  my  lord :  thou  art  a  mighty 
prince  [a  prince  of  God]  among  us:  in  the  choice  [most  excellent]  of  our  sepulchres  bury  thy 
dead :  none  of  us  shall  withhold   from  thee   his  sepulchre,  but  that  thoii  mayest  bury 

7  ihy  dead.     And  Abraham  stood  up,  and  bowed  himself  to  the  people  of  the  land,  even 

8  to  the  children  of  Heth.  And  he  communed  with  them,  saying,  If  it  be  your  mind 
[soul,  soul-desire]  that  I  should  bury  my  dead  out  of  my  sight,  hear  me,  and  entreat  for 

9  me  to  Ephron  [Fflrst:  mon- powerful,  stronger]  the  SOU  of  Zohar  [splendor,  noble].  That  he 
may  give  me  the  cave  of  Machpelah  [Gesenius:  doubling;  Fflrst:  winding,  serpentine],  which  he 
hath,  which  is  in  the  end  of  his  field  ;   for  as  much   money  as  it  is  worth  [full  money]  he 

10  shall  give  it  me  for  a  possession  of  a  burying-place  [hereditary  sepulchre]  among  you.  And 
Ephron  dwelt  [sat]  among  the  children  of  Helh.  And  Ephron  the  Hittite  answered 
Abraham  in  the  audience  [ears]  of  the  children  of  Heth,  even  of  all  that  went  in  at  the 

11  gate  of  his  city,  saying.  Nay,  my  lord,  hear  me  :  the  field  give  I  thee,  and  the  cave 
that  is  therein,  I  give  it  thee ;   in  the  presence  of  the  sons  of  my  people  give  I  it  thee : 

12  bury  thy  dead.      And   Abraham   bowed   down    himself  Ijefore   the    people   of  the  land. 

13  And  he  spake  unto  Ephron  in  the  audience  of  the  people  of  the  "and,  saying.  But  if 
thou  wilt  ijive  it,  I  pray  thee,  hear  me  [give  me  hearing] :   I  will  give   thee  money  for  the 

14  field;   lake  it  from  me,  and  I  will   bury  my  dead  there.     And  Ephron   answered  Abra^ 

16  ham,  saying  unto  him.  My  lord,    hearken   unto  me :    the  land   is  worth  four  hundred 
'6  shekels  of  silver;   what  is  that  betwixt  me  and  thee?  bury  therefore  thy  dead.     And 

Abraham  hearkened  [followed]  unto  Ephron;  and  Abraham  weighed  to  Ephron  the 
silver  which  he  had  named  in  the  audience  of  the  sons  of  Heth,  four  hundred  shekels  of 
silver,  current  money  with  the  merchant. 

17  And  the  field  of  Ephron,  whicli  was  in  Mnchpelah,  which  was  before  Manire,  thu 
field,  and  th*?  cave  which  was  therein,  and  all  the  trees  which  were  in  the  field,  that  wen 

18  in  all  the  borders  round   about,  were  m.ade  sure  fstoud]  Unto  Abra'.am   for  a  possession 


CHAP.    XXII.  20— XXin.  20. 


475 


m  tlie  presence  of  the  children  of  Heth,  before  all  that  went  In  at  the  gate  of  his  city. 

19  And   after  this  Abraham  buried  Sarah  liis  wife  in  the  cave  of  the  field  of  Machpelah 

20  before  Mamre :  the  same  is  Hebron  in  the  land  of  Canaan.  And  the  field,  and  the 
cave  that  is  therein,  were  made  sure  unto  Abraham  for  a  possession  of  a  burying-place 
bj  the  sons  of  Heth. 


KXEOETICAIi  A>T)  CRITICAL. 

1.  Survey.    The  two  sections  wliich  we  have  here 
placed  tog*i>er,  with  the  following  and  the  last  sec- 
tions of  the  life  of  Abraham,  Ibrm  a  contrast  with  his 
previous  history.     The   revelations  from   God,   the 
wonderful  events  of  his  life,   cease,  tor  Abraham's 
life  of  faith  is  completed  with  the  sacrifice  of  Isaac. 
To  tlie  wonderful  completion  of  the  faith  of  Abraham 
there  is  now  added  the  purely  natural  and  human  per- 
fection of  Abraham.     Its  history  is  certainly  much 
shorter,  but  it  is  at  the  same  time  a  proof  that  the 
miraculous  in  the  Old  Testament  does  not  stand  in 
anv  exclusive  relation  to  the  natural  and  human.   .\ 
mytholop;y  seeking   to  produce  effect,   would   have 
closed  the  life   of  the    father   of  the  faithful  with 
some  splendid  supernatural  or  heroic  events.     It  is, 
on  the  other  hand,  a  trait  of  the  true  historical  charac- 
ter of  the  tradition  here,   that  it  closes  the  life  of 
Abraham   in    the  way  already  stated.     But  at  the 
same  time  the  true  christological  character  of  the 
Old  Testament   history,   wherein  it  forms   ihe  intro- 
duction to  the  New  Testament  manifestation  of  the 
God-man,  discovers   itself   therein,  that  the  history 
of  the  life  of  Abraham  does  not  close  abruptly  with 
uis  greatest  act  of  faith,  but  that  from  and  out  of 
this  act  of  faith  there  proceeds  a  natural  and  human 
progress  of  a  consecrated  and  sanctified  life,  a  course 
jf  Ufe  into  which  even  the  second  marriage  of  Abra- 
ham does  cot  enter  as  a  disturbing  element.     A  ter- 
mination of  this  kind  has  already  appeared  in  the  life 
of  Noah,  appears  later  in  the  life  of  Jacob ;  and  has 
its  New  Testament  coiraterpart  in  the  history  of  the 
forty  days  of  tli'-  risen  Christ.     But  as  in  the  Ufe  of 
Jesus,  so  in  the  lil'e  of  Abraham,  the  events  after  the 
great  contests  of  faith   are  not  without  importance. 
The  two  sections  which  we   have  combined   under 
this  point  of  view,  the  family  sorrows  and  family  joys 
of  Abraham  point  downwards  to  the  history  ol  Isaac 
'  and  Israel.     From  the  son  of  Abraham  there  must 
now  be  a  family  of  Abiaham,  and  to  this  the  family 
genealogy  nf  the  house  of  Nahor  serves  as  an  intro- 
duction.    This  genealogical  register  first  names  Re- 
bekah,  and  thus  lays  the  ground  for  the  mission  and 
the  wooing  of  the  bride  by  Eliezer  (ch.   xxiv.\   a 
history   iu  which   also  the   wooing  of  his   bride  by 
Jacob  is  introduced  through  the  mention  of  Laban. 
But  as  the  history  of  the  family  of  Abraham  is  intro- 
duced through  the  record  of  the  house  of  Nahor,  so 
also   is   the    first  possession   of  Abraham   and   his 
descendants  in  Canaan  introduced  by  the  narrative 
of  the  death  of  Sarah.     The  burial-place  in  the  cave 
and  field  of  Machpelah,  are  made  a  point  of  union  for 
the  later  appropriation   of  Canaan  by  the  people  of 
God,  just  as  in  the  new  covenant,  the  grave  of  Christ 
has  introduced  for  Christians  the  future  possession 
of  the  earth  ;  a  method  of  conquest  which  unfolds 
itself  through    the  graves  of  the  martyrs  and   the 
5rypts  of  Christian  churches  throughout  the  whole 
world.     "The  testing  of  the   faith  of  Abraham   is 
completed  with  the  sacrifice  of  Isaac,  the  end  of  his 
divine  calling  ia  fulfilled,  and  henceforward  the  his- 
tory of  his  life  hastens  to  its  conclusion.     It  is  alto- 


gether fiiting  that  there  should  follow  now,  after  thu 
event,  a  communication  to  him  concerning  the  family 
of  his  brother  Nahor  (ch.  xL  27  ff.),  which  is  joined 
with  so  much  appropriateness  to  the  sacrifice  o( 
Isaac,  since  it  leads  on  to  the  history  of  the  marriaga 
of  the  heir  of  the  promise.  The  KTi  ~5  (comp. 
ch.  ii.  29)  also  points  to  this  actual  connection.  As 
Sarah  had  borne  a  son  to  Abraham,  Milcah  also  bare 
sons  to  Nahor.  X^n  C5  of  ver.  24  refers  back  to 
ver.  20."  Keil. — Schroder:  "This  paragraph  is 
merely  a  continuation  of  ch.  xi.  27  ff.  As  ch.  xix. 
37,  38,  brought  the  side  line  of  Haran  to  its  goal  and 
end,  so  here  the  side  fine  of  Nahor  is  continued  still 
further,  a  testimony,  moreover,  that  Moses  never 
loses  tlie  genealogical  thread  of  the  history." 

2.  Ch.  xxii.  20-24.  Kriobel  holds  the  number 
twelve  of  the  sons  of  Nahor,  as  also  of  the  sons  of 
Ishmael  (ch.  xxv.  13  ff.)  for  an  imitation  of  the 
twelve  tribes  of  Israel.  It  is  unjustifiable  to  infer 
from  such  accidental,  or  even  important  resemblances, 
without  further  grounds,  that  the  record  is  fiction. 
It  is  certainly  true  also,  that  of  the  sons  of  Nahor,  as 
also  of  the  sons  of  Jacob,  four  are  the  sons  of  a  con- 
cubine. StiU,  as  Keil  observes  in  the  history  of  the 
sons  of  Jacob,  there  are  two  mothers  as  also  two  con- 
cubines. Keil  also  opposes,  upon  valid  grounds,  the 
view  of  Knobel,  that  the  twelve  sons  of  Nahor  must 
signify  twelve  tribes  of  his  descendants ;  thus,  e.  g., 
Bethuel  does  not  appear  as  the  founder  of  a  tribe. 
"  It  is  probably  true  only  of  some  of  the  names,  that 
those  who  bore  them  were  ancestors  of  tribes  of  the 
same  name."  Keil.  —  Huz  his  first-bom.  —  He 
must  be  distinguished  from  the  son  of  Aram  (ch.  x. 
23),  and  from  the  Edomite  (ch.  xixvi.  2S).  Knobtl 
holds  that  he  must  be  sought  in  the  neighborhood  ot 
the  Edomitcs. — And  Buz  "  also,  since  this  trilie  i<; 
mentioned  (Jer.  xxv.  23)  in  connection  with  Dedan, 
and  Thema,  and  since  Elihu,  the  fourth  opponent  of 
Job,  belonged  to  it  (Job  xxxii.  2)."  Knobel. — 
Kemuel — "  Is  not  the  ancestor  or  founder  of  the 
Aramaic  people,  but  an  ancestor  of  the  family  oi 
R;im,  to  which  the  Buzite,  Elihu,  also  belonged, 
since  C-i!<  stands  for  en."  Keil. — Ohesed. — The 
chief  tribe  of  the  Chaldees  appears  to  have  been  older 
than  Chesed,  but  he  seems  to  have  been  the  tbunder 
of  a  younger  branch  of  the  Chaldees  who  plundered 
Job  (Job  i.  17). — Bethuel,  the  father  of  Rebekah 
(see  ch.  xxv.  20). — Maacha. — Deut.  iii.  14 ;  Josh,  xii 
5,  allude  to  the  Maachathites.  At  the  time  of  David 
the  land  Maacha  was  a  small  Aramaic  kingdom  (2  Sam. 
X.  6  -8 ;  1  Chron.  xix.  6).  "  The  others  never  appear 
again."  Keih  For  conjectures  in  regard  to  them,  see 
Knobel,  p.  194.  For  the  difference  in  the  names 
Aram,  Uz,  Cbasdim,  see  Delitzsch,  p.  42'J. 

3.  Gerljch:  " The  German  word  ' A''^sw«6 '  sig- 
nifies a  woman  taken  out  of  the  condition  of  service,  or 
bondage,  and  this  is  the  meaning  of  the  Hebrew  term. 
Besides  one  or  more  legal  wives,  a  man  might  take, 
according  to  the  custom  of  the  ancients,  one  from 
the  rank  of  slaves,  whose  children,  not  by  Abraham, 
but  by  Jacob,  were  made  sharers  alike  with  the  le- 
gally bom  (naturally,  since,   they  were  held  for  th» 


4r^ 


GENESIS,  OR  THE  FIRST  BOOK   OF   MOSES. 


■doj-ted  children  of  Rachel  ami  Leah).  It  was  a 
kind  of  lower  marriage,  as  with  us  the  lunrriage  '  on 
the  left,'  *  tor  the  concubine  was  bound  to  remain 
faithful  (Judg.  six.  2  ;  2  fam.  iii.  7),  and  any  otlior 
man  wlio  went  in  unto  her,  must  bring  his  trespass 
oflering  (Lev.  six.  20);  the  father  must  treat  tlie 
eoncniiine  of  his  son  as  his  child,  and  the  son 
also,  after  the  contraction  of  a  marriage  witli  one  of 
W^ial  rank,  must  still  treat  her  as  his  concubine  (Ex. 
«ii.  9-10)." 

4  Cli.  23.  Sarah^s  death  and  buHal  in  the  cavf 
vf  Machpelak,  purchased  with  the  adjoining  fieldy  bi/ 
Abraham ,  from  the  children  of  Heth  as  a  possession 
of  a  b'lryinff-place.  Knobel  and  Delitzsch  find  in 
the  anti(|ue  and  detailed  method  of  statement,  and 
snnilar  traits,  the  stamp  of  the  characteristics  of  the 
fundamental  Elohistic  writing.  The  more  truly  the 
human  side  of  the  theocratic  history  comes  into  re- 
lief, this  peculiar,  pleasant,  picturesque  tone  of  the 
narrative  appears,  as,  e.  g.,  in  the  next  so-called  Je- 
hovistic  chapter.  The  division  of  this  section  into 
two  parts,  the  one  of  which  should  embrace  only  the 
two  first  verses,  Sarah's  death  (Delitzsch)  is  not  in 
accordance  with  the  unique,  pervading  method  of 
statement  throughout  the  whole.  Sarah's  grave  was 
the  cradle  of  the  Abrahamic  kingdom  in  Canaan. 
The  scene  of  the  narration  is  in  Hebron  (now  El 
Chalil).  When  Isaac  was  born,  and  also  at  the  time 
of  his  sacrifice,  Abraham  dwelt  at  Beersheba  (ch. 
xxii.  19).  At  Isaac's  birth  Sarah  was  ninety  years 
old  (ch.  xvii.  17),  now  she  has  reached  127  years, 
and  Isaac  is  thus  in  his  37th  year  (see  ch.  xxv.  20). 
"Between  the  jouraey  to  Moriah, and  Sarali's  death, 
there  is  tiius  an  interval  of  at  least  20  years."  De- 
litzsch. During  tliis  interval  Abraham  must  have 
changed  his  dwelling  place  to  Hebron  again.  The 
mention  of  this  change  of  residenee  may  have  ap- 
peared, therelbre,  superfluous  to  the  writer,  and  fur- 
ther, it  may  be  that  even  during  his  abode  at  Beer- 
sheba, Hebron  was  his  principal  residence,  as  Knobel 
conjectures. — The  years  of  the  life  of  Sarah. — 
The  age  of  Sarah  was  impressed  on  the  memory  of 
the  Israelites  through  this  repetition,  as  a  number 
which  should  not  be  forgotten.  Keil  ;  "  Sarah  is 
the  only  woman  whose  age  is  recorded  in  the  Bil}le, 
because,  as  the  mother  of  the  seed  of  promise,  she 
became  the  mother  of  all  believers  (1  Pet.  iii.  6)." 
— Kirjath-Arba,  the  same  is  Kebron  (see  ch.  xiii. 
18)— The  name  Kiijath-Aiba,  i.  e.,  city  of  Arba,  is 
marked  by  Keil  after  Hengstenberg  as  the  later 
name  (coming  after  Hebron),  since  the  Anakim  had 
jot  ilwrli  there  at  tlie  time  of  the  patriarchs,  but 
Delitzsch.  on  the  contrary,  according  to  Josh.  xiv. 
15,  and  Judg.  i.  10,  views  it  as  the  earlier  name. 
Since,  however.  Num.  xiii.  22,  the  city  at  the  very 
blooming  periled  of  the  Anakim,  was  called  Ilebrnn, 
»nd,  indeeil,  witli  reference  to  its  being  fduniled 
ueven  years  before  Zoan  (Tanis)  in  Egypt,  it  seinis 
clear  that  while  the  time  mentioned  in  the  books  of 
Joshua  and  .luilgcs,  was  an  earlier  time,  it  was  not 
the  carliist,  and  the  succession  in  the  natnes  is  this  : 
Hebron,  Kirjath-.\rba,  Hebron,  El  Chalil  (the  friend 
of  God,  viz.,  Abraham).  It  Is  still,  however,  a  (pies- 
tion  whether  Hebron  may  not  designate  specially  a 

•  [Tho  alltuion  is  to  a  Geilnan  law  or  cui-fom,  In  rcpird 
u>  mflrriiiBTC  Itctwprn  persons  of  unoquiil  niiik,  and  tlie  ofl- 
iprint?  of  hUch  a  inamiit'e. — A.  O.] 

['I'he  r,/)nrutiiiii'  wiu*  a  secor.rlaiT  or  lialf-wife,  and  iimnnir 
the  Hebrews  tier  i)OMitlon  was  welf  definpd,  and  was  not  re- 
eardtd  as  illr>j^ilininte.  Her  po-ition  was  not  that  of  ii  niis- 
tresi,  as  we  use  tlic  ttirro  concubine.— A.  G.) 


valley  city  of  this  loc;ility,  which  belonged  to  tht 
Hittites  (see  ch.  xxxvii.  14,  where  Hebron  is  de^ertljeii 
as  a  valley),  the  name  Kirjath-.\rba,  on  the  contrary, 
the  mouutain  and  mountain  city,  belonging  to  the 
Anakim.  The  Incality  seems  to  favor  the  supposi- 
tion of  two  neighboring  cities,  of  which  one  could 
now  use  the  valley  city  as  the  abode  of  Abraham  for 
the  whole  locality,  and  now  the  mountain  city.  W« 
have  coufe.'isedly  to  accept  such  a  relation  beiween 
Sichem  and  the  neighl)ormg  town  Sichar,  in  order  to 
meet  the  difficulty  in  John  iv.  5.  Delitzsch  explains 
the  change  of  names  through  a  change  of  owners. 
E\en  now  Hebron  is  a  celebrated  city,  at  the  sami 
time  a  hill  and  valley  city,  although  no  longer,  great 
and  populous,  situated  upon  the  way  from  Beer- 
sheba to  Jerusalem,  and  about  midway  between  them 
(7-8  hours  from  Jerusalem),  surrounded  by  beautiful 
vineyards,  olive  trees  and  orchards  ;  comp.  the  arti- 
cles in  Winer's  "Dictionary,"  Vo.s  Raumer,  and 
the  various  descriptions  of  travellers.  [Robi.nson's 
description  (ii.  431-462)  is  full  and  accurate,  and 
leaves  little  to  be  desired. — A.  G.] — In  the  land 
of  Canaan. — This  circumstance  appears  here  con- 
spicuously in  honor  of  Sarah,  and  Irom  the  import- 
ance of  her  burial-place. — And  Abraham  came. — 
The  shepherd  prince  was  busy  in  his  calling  in  the 
field,  or  in  the  environs.  It  is  not  said  that  he  was 
absent  at  the  death  of  Sarah,  but  only  that  he  now 
sat  down  by  the  corpse  at  Hebron,  to  complete  the 
usages  of  mourning  (to  mourn  for  Sarah,  and  to  weep 
for  her),  and  to  provide  for  her  burial. — From  be- 
fore his  dead  (corpse). — From  before  his  dead.  * 
He  had  mourned  in  the  presence  of  the  dead  ,  now 
he  goes  to  the  gate  of  the  city,  where  the  people 
assembled,  where  the  business  was  transacted,  and 
where  he  could  thus  purchase  a  grave. — To  the 
sons  of  Heth. — The  name,  according  to  Knobel, 
appears  only  in  the  Elohistic  writings.  [This  at- 
tempt to  define  and  characterize  particulai-  points  of 
the  liook  by  the  use  of  special  names,  lu'caks  down 
so  often  that  it  may  be  regarded  as  no  longer  of  any 
serious  importance — .\.  G.] — A  possess'ou  of  a 
burying-place  with  you. — It  is,  as  V.  C.  V.  Moser 
remarks,  a  beautifnl  scene  of  politeness,  simplicity, 
kindness,  frankness,  humility,  modesty,  not  un- 
mingled  with  some  shades  of  avarice,  and  of  a  kind 
of  expectation  when  one  in  effecting  a  sale,  ihrowi 
himself  upon  the  generosity  of  the  purchaser."  De- 
litzsch. The  delicate  affair  is  introduced  by  the 
modest  request  of  Abraham.  As  a  stranger  and  a 
sojourner  f  he  had  no  possession,  thus  even  no  Ijiiry- 
ing-plaee  among  them.  He  therefore  asks  thnt  they 
would  .sell  him  a  piece  of  ground  for  the  purpose  of 
a  burial-place. — Thou  art  a  mighty  prince  (» 
prince  of  God).  — That  is,  a  man  td  whom  Hod  ha.<i 
given  a  princely  aspect,  in  consequrnee  of  eom- 
innnion  with  him.  \\  man  whom  God  lias  f  ivoi  ed 
and  made  great — A.  G.]  They  offer  hiru  a  sepul- 
chre, among  the  most  select  of  their  sepulchres  (upon 
the  exchange  of  1^  for  ^5  see  Knobel  and  the  op- 
posing remarks  by  Keil).  [~Hsb  is  generally  used 
absf)lutely,  but  the  peculiarity  here  is  not  withoul 
analogy  (see  Lev.  xi.  1),  and  does  not  justify  tho 
change  to  IS  nor  that  adopted  by  the  Sept.  N5. — 


•  f  Sarah,  thouph  dead,  wnsptill  his.  Wordswnrtli. — A.G. 

t  fWnidsworth  heie  calls  attention  to  the  fact  that  the 
Apostlr  Peter  (1  Pet.  ii.  11)  quotes  these  words  nB  found  in 
the  Scfitua^nnt,  when  he  ndtlresses  he)icv(rs  as  **Btranger» 
iind  jjluTnins."  Thev  were,  like  Abraham,  the  father  oi  th* 
liiithlul.-A,  G.' 


CHAP.    XXII.   20— XXIII.    20. 


4-j- 


A.  G.]  But  Abi  :iham  cannot  consent  thus  to  mingle 
timself  with  them.  He  has  a  separate  l)urving- 
p;ace  in  his  eye. — And  Abraham  stood  up. — The 
referential  bowing  is  an  expression  of  his  gratitude 
and  of  his  declining  the  offer.  In  the  oriental  bow- 
ing the  person  touches  the  earth  with  his  brow. 
Luther  often  translates  the  word  in  question  by  "  to 
worship,"  in  relation  to  men,  wliere  it  is  ol)viously 
uiisuited  to  the  sense. — If  it  be  your  mind. — Abra- 
ham introduces,  in  a  very  courtly  and  prudent  way, 
his  purpose  to  secure  the  oave  of  Ephron.  It  marks 
Ephnin  as  a  man  of  prominence  and  rank,  tliat  he 
avails  himself  of  their  mti-rcession  ;  Keil  infers  from 
the  words  his  cil,i  (ver.  10),  that  he  was  then  lord  of 
the  city.  This  is  doubtful. — The  cave  of  Mach- 
pelah. — "  The  name  is  rendered  in  the  Septuagint : 
Ti.  aiTvKmov  ri  Snr\ovi',  according  to  the  meaning  of 
n5B3T3.  But  it  is  a  propernaine,  which  is  also  true 
of' tlie  field  (eh.  xlLt.  30;  1.  13),  al'.hough  it  was 
originally  derived  from  the  form  of  the  cave."  Keil. 
Caves  were  often  used  for  sepulchres  in  Palestine 
(see  Winer,  sepulchres). — And  Ephron,  the  Hit- 
tite,  ansivered. — "  When  now  Ephron  offered  to 
give  the  cave  to  Abraham — this  is  a  mode  of  expres- 
sion still  in  use  in  the  East,  by  which,  so  far  as  it  is 
seriously  intended,  leaving  out  of  view  any  regard  to 
a  counterpresent,  richly  compensating  the  v;ilue  of 
the  present,  for  the  most  part  it  is  designed  to  pre- 
vent any  abatement  from  the  price  desired.  [See 
'  The  Land  and  the  Book,'  by  Tho,\ipso.n,  ii.  381- 
388. — A.  G.]  (Comp.  Dieterici  and  descriptions  of 
the  Eastern  lands,  ii.  p.  lt;8  f.)."  Keil.  It  is  not 
certain  that  we  should  identify  so  directly  the  orig- 
inal utterance  of  true  generosity  with  the  like  sound- 
ing form  of  a  later  custom.  It  must  be  observed, 
still,  that  Abraham  modestly  desired  only  to  gain  the 
cave,  a  place  which  was  at  the  end  of  the  field,  and 
fc]  this  no  one  objected  ;  on  the  contrary,  Ephron 
offered  him  at  the  same  time,  the  adjoining  field. 
And  this  is  in  favor  of  the  good  intention  of  Ephron, 
since  he  could  have  sold  to  him  the  cave  alone  at  a  cost- 
ly price. — And  Abraham  bowed  dovrn  Iiimself 
(again). — An  expression,  again,  of  esteem,  thank- 
fulness, and  at  the  same  time,  of  a  declinature,  but, 
also,  an  introduction  to  what  follows.  He  presses, 
repeatedly,  for  a  definite  purchase.  The  answer  oi' 
'Ephron:  "The  field,  four  hundred  shekels,"  etc., 
announces  again  the  price  in  courtly  terms.  Kiiobel 
explains:  "A  piece  of  land  of  so  little  value  could 
not  be  the  matter  of  a  long  transaction  between 
two  rich  men."  But  it  is  the  more  distinct  echo  of 
the  offer  of  the  present,  and  with  this  utters  an  ex- 
cuse or  apology  for  the  demand,  because  he  (Abra- 
ham) uouM  insist  upon  having  it  thus. — And  Abra- 
ham weighed. — ".\t  that  time  none  of  the  states 
had  stamped  coins  which  could  be  reckoned,  but 
pieces  of  the  metals  were  introduced  in  the  course  of 
trade,  and  these  pieces  were  of  definite  weight,  and, 
indeed,  also  marked  with  designations  of  the  weight, 
but  it  was  necessary  to  weigh  these  pieces  in  order 
to  guard  against  fraud  "  (see  Winer,  article  Munzev). 
Knobel.  The  use  of  coins  for  the  greater  con- 
venience of  original  barter,  has  been  regarded  as 
the  invention  of  the  PhoenicianH,  as  also  the  inven- 
tion of  letters  is  ascribed  to  them,  —  Current 
money  with  the  merchant. — The  Hebrew  term  is 
■^nos  *:s,  passing  over,  transitive;  i.  e.,  current, 
fitted  for  exchange  in  merchandise.  The  idea  of  the 
distinction  between  light  pieces,  and  those  of  full 
•reigbt,  eiisled  ilready.     Keil  ■■  '  The  ihekel  of  sil- 


ver used  in  trade  was  .about  274  Parisian  grains,  and 
the  price  of  the  land,  therefore,  about  2.50  dollars,  a 
very  considerable  sura  for  the  time."     The   Kabhins 
ascribe  the  high  price  to  the  covetousnese  of  Ephron 
Delitzsch,  however,  reminds  us,  that  Jacob  pureV-ased 
a  piece  of  ground  for  100  na'C"  (Gen.  xxxiii.  It), 
and  the  ground  and  limits  upon  which  Paniaria  wm 
built,  cost  two  talents,  i.  e,,  6,ii00  heavy  shekels  o< 
silver  (1  Kings  xvi.  24).  For  the  shekel  seeDELiT2SCH, 
p.  42fi,     [Also  article  in   Kitto  on   "  Weights  ind 
Measures,"   and  in  Smith's    "  Dictionary."  — -A,   G.] 
It  must  be  observed,  too,  that  we  cannot  judge  oi 
the  relation  between  the  price  and  the  field,  since 
we  do  not  know  its  bounds. — Machpelah,  vrhich 
was   before  Mamre, — Kor    these   local    relations 
compare  Delitzsch  and   Keil,  and  also  v.  Raumer, 
p.  202.     [Compare  also   Roiiinson  :    "  Researches," 
vol,  ii,  pp.  431— }62;  Stanley:  "  History  of  the  Jew. 
Church."     This   cave,   so  jealously  guarded  by  thu 
Mohammed.ans,  has   recently    been   entered   by  the 
Prince  of  Wales  with  his  suite.     Dean  Stanley,  who 
was  permitted  to  enter  the  cave,  says  that  the  shrines 
"are  what  the  Biblical  narrative  would   lead  us  to 
expect,    and    there   is   evidence   that   the    Moham- 
medans have  carefully  guarded  these  sacred  spots, 
and  they  stand  as  the  confirmation  of  our  Christian 
faith." — A.  G.]     The  cave  lay  ■'3Eb  (ver.  17;  comp 
ver.  19)  before  Mamre,  i.   e,,  over   against  the  oak 
grove  of  Miimre;  Keil  and  Knobel   think   eastward, 
Delitzsch  southerly.     But  the  expression   here  does 
not  appear  to   refer  to  any  quarter  of  the  heavens. 
The  valley  of  Hebron  runs  from  north  to  south,  in 
a  southeasterly  direction.      Mamre  and  Maclipelah 
must  have  been  situated  over  against  each  other  in 
the  two  sides,  or  the  two  ends,  of  this  valley.     Since 
tlie  structure  Harani,  which  the  Mohammedan  trad.- 
tion  (without  doubt,  a  continuation  of   the  earliei 
Christian  tradition,)  designates  as  the  cave  of  Mach- 
pelah, or  as  AbT  aham's  grave,  and  which  the  Jloham- 
medan  power  jealously  guards  against  the  entrance 
of  Jews  or  Christians,  lies  upon  the   mountain-slope 
towards  the  east,  it  is  clear  that    Mamre  must  be 
sought  upon  the  end   of    the   valley,  or  mountain- 
,'ilope    tow.ird    the    west   (the    eastern   side   of   the 
same).      Here  lies  the  height  Numeidi,  which  Ro.sen- 
miillersays  is  the  land  of  Mamre.    We  must  then  hoM 
that  the  grove  of  Mamre  descended  into  the  valley, 
and  that  Abraham  dwelt  here  in   the  valley  at  the 
edge  of  the  grove.     Still   the  opposition  in   locality 
^the  vh'ii-vis)  may  be  defined  from  the  high   ground 
which   lies    northerly  from    Heliron,  and  is   called 
Niinre  or  Nemreh  (  =  Mamre?),  but  even  then  also 
.\brahara  must  have  dwelt  at  the  foot  of  this  emi- 
nence.     However,   according  to  the   old    Christian 
tradition  (Schubert,  Robinson,  Seetzeii,   Ritter   and 
others),  this  Hebron  of  Abraham  (Wady  el  Rame  or 
Ramet  el  Chalil,   with    its   ruins  of  old   walls  and 
foundations)  lay  about  an  hour  northward  from  the 
present  city.     This  view  is  abandoned  by  the  most 
recent  commentators,  since  this  would   require  too 
great  a  distance  between  Mamre  and   Hebron.     So 
much  seems  at  least  to  be  established,  viz,,  that  the 
tradition  in  regard  to  Machpelah  is  confirmed,  then 
that  the  tradition  concerning  Mamre  and   the  loca 
tion  of  Mamre,  must  be  determined  by  the  situation 
of    Machpelah.      [In  regard    to   the   words  of   Bt, 
Stephen,    Acts.    vii.    16,    Wordsworth    holds    thai 
.\braham  purchased  two  burial-pl.ices,  the  first,  the 
cave  of  Machpelah,  the  second  at  Sichar  or  Shechem 
and  that  it  is  by  design  that  the  one  should  be  corn 


478 


GENESIS,  OR  THE  FIRST   BOOK   OF   MOSES. 


municated  to  us  bv  the  Holy  Spirit,  speaking  by 
Moses,  the  Hebrew  legislator,  anil  tlie  other  by  the 
Hellenist  Stephen,  when  he  pleaded  before  the  Jew- 
ish Sanhedrim  the  cause  of  the  faithful  o/  all 
nations,  p.  103.  See  also  Alexander  "on  the  Acts." 
— A.  <}  ] — And  the  field  of  Ephron  was  made 
Stire, — The  record  of  the  transaction  is  very  minute  ; 
first,  in  regard  to  the  purchase  price  and  the  wit- 
nesses (ver.  16),  tlicn  in  regard  to  the  piece  of  ground 
;the  cave,  the  field  and  all  the  trees)  (ver.  17),  finally, 
in  reference  to  the  riglit  of  possession  (again  with 
the  mention  of  witnesses)  (ver.  IS);  as  if  a  legal 
contract  was  made  and  executed.  Even  the  burial 
of  Sarah  belongs  to  the  confiiniation  of  the  posses- 
sion, as  is  apparent  from  the  forms  of  ver.  19,  and 
from  the  conclusion  of  the  account  in  ver.  20. 


DOCTRINAL  AND  ETHICAL. 
(Upon  ch.  xxii.  20-24.) 

1.  See  the  Exegetica!  and  Critical  remarks. 

2.  Joy  follows  upon  sorrow,  comfort  succeeds 
the  conflict.  The  message  which  Abraham  received 
was  very  providential,  and  comes  at  the  right  mo- 
ment. Isaac  was  saved.  Soon  Abraham  must  think 
of  his  marriage,  and  of  the  establishment  of  his 
family  through  him.  The  opportune  account  from 
Mesopotamia  of  tlie  children  of  his  brother  Nahor 
laid  the  foundation  for  the  hope  in  him,  that  he 
might  find  in  his  family  a  suitable  bride  for  Isaac. 
Rebekah  also  is  mentioned  in  the  report.  Rebekah  ap- 
pears as  the  youngest  branch  of  tlic  children  of  Nahor, 
his  grandchild  through  Bethuel.  She  is  in  so  far  a 
late-birth,  as  Isaac  was.  Her  brother  Laban,  who, 
in  some  respects,  forms  a  parallel  to  Ishmael,  the 
brother  of  Isaac,  first  appears  later  in  the  history. 

3.  It  avails  not  for  the  race  to  be  hasty,  the  race 
is  not  always  to  the  swift.  Nahor  precedes  Abraham 
with  his  twelve  sons,  as  Ishmael  does  Isaac.  In  the 
line  of  Abraham,  the  twelve  sons  appear  first  in  the 
third  generation. 

4.  The  message  from  Nahor's  house,  the  sign  of 
a  relationship  and  love,  sanctified  through  a  reference 
to  higher  ends, 

5.  Love  excites  the  thoughts  of  the  loved  ones 
in  the  distance,  forms  the  greeting,  and  devises  also 
the  messages  in  primitive  times.  Between  the 
earliest  messengers,  the  angels  of  God,  and  the 
latest  form  of  human  communication,  the  telegraph, 
there  is  every  possible  form  of  communication  and 
kind  of  messengers  ;  but  they  all  ought  to  serve,  and 
all  shall,  in  accordance  with  their  idea,  serve  the 
purposes  of  love  and  the  kingdom  of  God. — The 
importance  of  the  newspaper. — A  pious  man  re- 
marks ;  I  have  only  two  nioulding  books,  the  one  is 
the  Bible,  the  other  the  newspaper. — We  should  view 
all  the  events  of  the  times  in  the  light  of  God. 

6.  Nahor,  the  brother  of  Abraham,  stands  still 
In  a  spiritual  relationship  with  hini  ;  botJi  his  mes- 
•agc,  and  the  piety  and  nobleness  of  his  grandchild 
Rebekah,  prove  this.  But  he  is  clearly  less  refined 
than  Abrjtiiam.  Abraham  suffers  the  espousal  of 
Hagar  to  be  pressi'd  upon  him,  liecause  he  hail  no 
ehildren;  but  Nahor,  who  hail  already  eight  children 
by  Milcah,  tonk  in  addition  to  her  a  concubine, 
Reumah. — Contrasts  of  this  kind  teach  us  to  e.sti- 
mate  the  higher  direction  of  the  partriarchal  life, 
"w  e.  g.  alHo  the  history  of  Lot,  will  be  estimated  in 
*be  mirror  of  the  history  of  Sodom. 


(Upon  ch.  ixiii.; 

1.  See  the  Exegetical  and  Critical  remarks. 

2.  Sarah.  "  It  was  in  the  land  of  promise  tha 
Sarah,  the  ancestress  of  Israel,  died.  The  Old 
Testament  relates  the  end  of  no  woman's  lile  so 
particularly  as  the  end  of  the  life  of  Sarah — for  she 
is  historically  the  most  important  woman  of  the  old 
covenant.  She  is  the  mother  of  the  seed  of  promise, 
and  in  him  of  all  believers  (1  Pet  iii.  6).  She  is  the 
Mary  of  the  old  Testament.  In  her  unshaken  faiih 
Mary  rises  still  higher  than  Sarah,  but  the  Scriptures 
neither  record  tlie  lengtli  of  her  life,  nor  her  death. 
This  occurs  because  the  son  whom  Sarah  bare  was 
not  greater  than  herself,  but  Mary  bore  a  son  before 
whose  glory  all  her  own  personality  fades  and  vun- 
ishes  away,"  etc.     Delitzscli. 

3.  Abraham,  the  father  of  believers,  also  a  mode! 
of  the  customary  courtliness,  and  a  proof  how  tWa 
courtliness  is,  at  the  same  time,  an  expression  of  re- 
gard, of  human  love  and  gratitude,  a  polished  Ibrm 
of  human  friendship,  and  a  protection  of  personality 
and  truth.  [Religion  does  not  consist  entirely  in  acts 
of  wor.ship,  in  great  self-denials  or  heroic  virtues, 
but  in  all  the  daily  concerns  and  acts  of  our  lives. 
It  moulds  and  regulates  our  joys  and  sorrows;  it 
affects  our  relations ;  it  enters  into  our  business. 
Thus  we  have  the  faith  and  piety  of  Abraham,  pre- 
sented in  the  ordinary  changes,  the  joys,  the  sorrows, 
and  the  business  transactions  of  his  life. — A.  G.  ] 

4.  Our  history  is  a  living  portraiture  of  the  court- 
Imess  and  urbanity  general  in  the  remote  antiquity 
and  in  the  East. 

6.  The  trafljcand  purchase  of  Abraham,  through 
out,  a  testimony  of  Israelitish  prudence  and  fore- 
sight, but  free  from  all  Jewish  meanness  and  covet- 
ousness. 

6.  The  gradual  development  of  money,  or  of  the 
measures  in  value  of  earthly  thinj;s,  proceeding  from 
the  rating  of  the  nobler  metals,  especially  of  silver, 
according  to  its  weight.  The  importance  of  the 
Phoenicians  in  this  respect. 

7.  A  precious  gain,  the  gain  of  a  burial  posses- 
sion for  her  descendants,  is  connected  with  the  death 
of  Sarah.  "  The  first  real-estate  property  of  the 
patriarclis  was  a  grave.  This  is  the  only  good  which 
they  buy  from  the  world,  the  only  enduring  thing 
they  find  here  below,  etc.  In  that  sepulchre  Abra- 
ham and  Sarah,  Isaac  and  Rebekah,  were  laid,  there 
Jacob  laid  Leah,  and  there  Jacob  himself  would  rest 
after  his  death,  even  in  death  itself  a  confessor  of  his 
faith  in  the  promise.  This  place  of  the  dead  becomes 
the  jmtictum  salietis  of  the  possession  of  the  promised 
land.  It  was  designedly  thus  minutely  described,  as 
the  glorious  acquisition  of  the  ancestors  of  Israel.  It 
was  indeed  the  bond  which  ever  hound  the  descend- 
ants of  Abraham  in  F.gypt  to  the  land  of  pnunise, 
drew  with  magnetic  power  their  desire,'^  thither,  and, 
collected  in  Canaan,  they  should  know  where  the 
ashes  of  their  fathers  rested,  and  that  they  are  called 
10  inherit  the  promise,  for  which  their  fathers  were 
/icre  laid  in  the  grave."  Delitz.sch. — The  cave  Mach- 
yielah  became  for  the  Israelites  the  sacred  grave  of 
the  old  covenant,  which  they  won  again  with  the 
conquest  of  (^anaan,  just  as  the  Christians  in  the  cru 
sades  reconqucreil  the  sacred  grave  of  the  new  cove- 
nant, and  with  it  Palestine.  And  the  Cliristiins  also, 
like  the  Jews,  have  lost  again  their  s.aered  grave  end 
thi'ir  holy  land,  because  they  have  not  inwardlj 
adhered  sufficiently  to  the  faith  of  tlie  fathers,  whc 
beyond  the  sacred  grave  looked  for  the  eternal  clL' 


CHAP.   XXII.   20— XXIII.    1-2U. 


47t 


i{  God  :  because  they  have  sought  too  much  "  the 
•jving  amoug  tht  dead."  Even  now  the  last  desire 
of  the  orthodox  Jews  is  for  a  grave  at  Jt-rusalem,  in 
Canaan.  [The  transaction  in  securing  this  Ijurial- 
olace  was,  not  as  some  have  thought,  to  secure  a 
itle  to  the  land  of  promise,  that  was  perfect  and 
ecure  in  the  sovereign  promise  of  God  :  but  it 
iraa :  I .  A  declaration  of  the  faith  of  Abraham  in 
the  promise;  2.  a  pledge  and  memorial  to. his  de- 
Bcendants,  when  in  captivilv,  of  their  interest  in  the 
land.— A.  G.l 

8.  Although  the  ancients  did  not  easily  receive 
a  stranger  into  their  family  tombs  (among  the 
Greeks  and  Romans  usage  forbade  it),  the  Hittites 
are  ready  to  receive  Sarah  into  their  best  family 
sepulclires,  as  Joseph  of  Arimathea  took  the  body 
of  our  Lord  into  his  own  tomb.  This  is  a  strong 
testimony  to  the  impression  which  Abraham,  and 
Sarah  also,  had  made  upon  them,  to  their  reverence 
and  attachment  for  the  patriarchal  couple.  They  ap- 
pear also,  like  Abimelech  at  Gerar,  to  have  had  their 
original  monotheism  awakened  and  strengthened  by 
their  intercourse  with  Abraham,  whom  they  honor  as 
a  "  Prince  of  God." 

9.  Hebron,  the  first  royal  city  of  David,  is  situated 
five  hours  southerly  from  Bethlehem,  his  native  city. 
How  deeply  the  present  spiritual  relations  of  Hebron 
lie  below  the  splendor  of  the  royal  city  of  David ! 
Its  inhabitants  cultivate  the  vine,  cotton,  have  glass- 
works, and  hve  "  in  constant  feuds  with  the  Bethle- 
hemites."     V.  Raumer. 

10.  The  custom  of  burial  and  the  sanctification 
of  the  grave,  after  the  intimation,  ch.  xv.  15,  appears 
here  in  a  striking  and  impressive  manner. 

1 1.  In  order  to  preserve  his  hope  for  Canaan 
jure,  Abraham  could  not  entangle  himself  with  the 
Caananites,  thus  :  1.  He  could  not  use,  in  common 
with  the  heathen,  their  sepulchre ;  2.  lie  could  not 
receive  as  a  present  a  possession  in  the  land.  [This 
otapter  is  interesting  ^s  containing  the  first  record 
of  mourning  for  the  dead,  of  burial,  of  property  in 
land,  of  purchase  of  land,  of  silver  as  a  medium  of 
purchase,  and  of  a  standard  of  weight.  Morphy,  p. 
847.— A.  G.] 


HOMILETIOAL  AND  PEAOTIOAI/. 

(TJpon  ch.  xxii.  20-24.) 

Human  consolation  follows  the  great  conflict  and 
victory  of  faith. — The  joyful  message  which  Abraham 
received:  a.  From  his  home;  b.  from  his  blood  rela- 
tions ;  c.  from  his  spiritual  kindred. — The  destination 
and  the  blessing  of  the  tics  of  relationship,  in  the 
widest  sense. — The  end  and  the  blessing  of  all  com- 
munication in  the  world. — All  human  messengers 
should  be  messengers  of  love,  in  joy  and  sorrow. — 
Salutations,  messages,  letters,  journals,  are  all  also 
under  the  conduct  of  divine  providence.  Human 
missions  are  accompanied  by  divine  missions. — A 
people  spring  from  children,  or  how  sisnificantly 
liebekah  here  comes  forward  from  her  conceal- 
ment.— The  joy  of  a  loving  participation  in  the 
happiness  of  companions — neighbors.  Starke:  (A 
picture  of  Syria  and  Babylon.)  Ps.  cxii.  2;  cxxvii.  3. 
— OsiANPER  :  God  usually  refreshes  and  quickens 
his  people  again,  after  temptation. — Calwer,  Haiid- 
Imcli :  When  Isaac  was  about  to  be  offered,  God 
allows  him  to  hear  that  his  future  wife  was  born  ami 
educated. 


(Upon  cti.  xxiii.) 

The  richly  blessed  end  of  Sarah  as  it  appears  :  i 
In  the  quenchless  memory  of  her  age  by  Israel ;  2. 
in  the  raonrning  of  Abraham  ;  3.  in  his  tare  for  hei 
grave  ;  4.  in  the  esteem  of  the  Hittites  (every  on« 
is  ready  to  admit  her  into  his  se|iulehre) ;  5.  in  th« 
opportunity  for  the  securing  of  the  sepulchre  as  t 
possession  by  Abraham. — The  whole  cha])ter  instruo 
tive  on  the  grave,  as  is  chapter  fifth  on  death,  the 
eleventh  chapter  of  John  on  the  resurrection  from 
the  grave :  1.  Of  death  ;  *  2.  of  mourning  ;  3.  of  the 
acquisition  of  sepulchres ;  4.  of  the  burial  itself;  5. 
of  hope  over  the  grave. — The  true  mourning  a  sanc- 
tified feeling  of  death  :  1.  A  fellow-feeling  of  death, 
with  the  dead  ;  2.  an  anticipation  of  death,  or  a  liv- 
ing preparation  for  one's  own  death  ;  3.  a  believing 
sense  of  the  end  or  destination  of  death,  to  be  made 
uselul  to  the  hfe. — Sarah's  grave  a  sign  of  Ufe  :  1.  A 
monument  of  faith,  a  token  of  hope ;  2.  an  image 
of  the  state  of  rest  for  the  patriarchs  ;  3.  a  sign  of  the 
home  and  of  the  longing  of  Israel ;  4.  a  sign  or 
prognostic  of  the  New-Testament  graves. — The  sol- 
emn burial  of  the  corpse:  1.  An  expression  of  the 
esteem  of  personality  even  in  its  dead  image;  2.  an 
expression  of  the  hope  of  a  new  Ufe.f^Tlie  sancti- 
fication of  the  grave  for  a  family  sepulchre,  fore- 
shadowing the  sanctification  of  the  church-yards  oi 
God's-acres. — Abraham  the  father  of  believers,  alsc 
the  founder  of  a  believing  consecration  of  the  grave 
— offers  themes  for  funeral  discourses,  dedication 
of  church-yards,  and  at  mourning  solemnities. — The 
first  possession  which  Abraham  bought  was  a  grave 
for  Sarah,  for  his  household,  for  himself  even. — 
The  choice  of  the  grave:  1.  Significantly  situated  (a 
double  cave) ;  2.  still  more  snitably  (at  the  end  of 
the  field). — Israel's  first  possession  of  the  soil :  the 
grave  of  Sarah  ;  the  first  earthly  house  of  the  Chris- 
tian ;  the  grave  of  Christ  and  the  graves  of  the 
martyrs. — Ver.  2.  The  mourning  of  Abraham:  1. 
Its  sincerity  (as  he  left  his  pursuits  and  sat  or  lay 
before  the  corpse);  2.  its  limit,  and  the  preservation 
of  his  piety  (as  he  rose  up  from  before  the  corpse, 
and  purchased  the  grave). — Abraham  himself  must 
have  had  his  own  mortality  brought  to  his  mind  by 
the  death  of  Sarah,  since  he  cared  for  a  common 
grave. — Vers.  9,  13.  Abraham's  traffic  ;  1.  In  his 
transparency ;  2.  his  purity ;  3.  his  carefulness  and 
security. — Abraham  and  the  Hittites  a  lively  image 
of  the  Eastern  courthness  in  the  early  times. — The 
true  politeness  of  spirit  as  a  cultivation  of  hearty 
human  friendliness,  in  its  meaning :  1.  Upon  what 
it  rests  (respect  for  our  fellows  and  self-respect) ;  2. 
what  it  effects  (the  true  position  toward  our  neigh- 
bors, as  an  olive-branch  of  peace  and  a  protection 
of  personal  honor). — The  mysterious  sepulchre  at 
Hebron. — The  Mohammedans  as  the  intelligent  pro- 
tectors of  the  graves  of  the  East  until  the  time  ot'  its 
restitution. — Starke  :  (There  is  no  ground  for  the 
saying  of  the  Rabbins,  that  Sarah  died  from  sorrow 
when  she  learned  of  the  sacrifice  of  Isaac). — The 
fear  of  God  makes  no  one  insensible  to  feeling,  as 
the  Stoics  have  asserted  (Job  xiv.  5  ;  1  Thess.  iv. 
13  ;  Ps.  xxxix.  5,  6). — Ver.  13.  There  is  a  referenfts 

*  [The  patriarch  had  encountered  othei'  triaU.  but  h« 
liad  bitherto  been  spared  this  of  death.  But  now  death  en- 
ters. No  health,  relalions,  affections,  can  resist  the  march 
and  power  of  d*-:ith.  Abraham  has  in  lieart  parted  with  hiJ 
children,  now  he  must  part  actually  from  her  who  had 
shared  all  his  trials  and  hopes. — A.  G.] 

t  (In  that  grave  was  implied  the  hope  of  Resurrectio* 
VTORDSWOHTH,  p.  104. — A.  G.l 


480 


GENESIS,  OK  THE  FIRST   BOOK   OF   MOSES 


here  to  the  first  money  transaction,  for  the  land  was 
not  to  be  received  as  a  present,  or  be  held  without 
price,  by  Abraham,  but  by  his  successors,  hence  he 
must  pay  for  what  he  obtains  (Acts  vii.  6).  This 
was,  however,  plainly  the  ordering  of  God,  that 
Abraham,  through  a  purchase  of  a  burial-place  with 
money,  should  have  a  foothold,  and  some  possession 
of  property,  as  a  pleilge  of  the  fiiiure  possession. — 
God  also  shows  tliat  he  takes  the  dead  into  his  care 
and  protection,  and  he  would  never  do  this  had  he 
not  a  purpose  to  reawaken  the  dead. — Cramer  :  We 
should  proceed  with  gentleness  and  modesty  in  our 
dealings  with  any  one.  —  llihl.  Tub. :  Purchases 
should  be  made  with  prudence,  that  we  may  not  give 
cause  for  controversy  (1  Cor.  vi.  7). — We  should  veil 
in  a  seemly  way  the  bodies  of  the  dead,  and  bear 
them  reverently  to  the  grave. — Lisco :  Thus  Abra- 
ham gained  the  first  possession  in  the  land  of  prom- 
ise; here  he  would   bury  Sarah,  here  he  himself 


would  be  buried  ;  thus  he  testifies  to  his  faith  in  tb4 
certainty  of  the  divine  promise  made  to  lura.  as  in  a 
later  case  the  prophet  Jeremiah,  just  before  the  exile, 
testified  his  faith  in  tlie  return  ot  Israel  froia  its  ban- 
ishment, by  the  purchase  of  the  field  of  Ilanaraeei 
at  Anathoth  (Jer.  xxxii.!.  —  Calwer,  Handhuch 
The  possession  of  a  huryiug-plLce  as  his  own,  satia» 
fied  the  pious  pilgrim,  and  is  for  him  a  pledge  of  tht 
full  possession  of  thi'  land  by  his  successors. — .'^CHRo- 
dkr:  Ver.  1.  Then  also  the  believer  mav  recollect 
how  God  has  written  nil  his  days  in  his  book.  Ps. 
cxxxix.  16  i^Brrleb.  Bib/.). — Ver.  2.  The  tear  of  sor- 
sow  has  its  right  in  the  heart,  because  it  is  a  human 
licaKt ;  but  there  is  a  despair  concerning  death,  as 
concerning  sin. — It  is  thoughtfully  tender  to  lay  the 
children  of  the  mother  earth  again  in  her  bosom  (Sir. 
xl.  1). — The  money  with  which  he  secures  the  cave 
is  the  blessing  of  God  ;  thus  God  procures  for  him 
peculiarly  a  possession  in  the  land  of  promise. 


TWELFTH    SECTION. 

Abraham^$  care  for  Isaac's  marriage.     Eliezer's  wooing  of  the  bride  for  Isaac.     The  theocralie  found- 
ing of  a  pious  bride-wooing,     Isaac's  marriage. 


Chafter  XXrV.  1-67. 


1  And  Abraham  was  old,  and  well  stricken    [advanced]    in  age  :  and  the  Lord  had 

2  blessed  Abraham  in  all  things.     And  Abraham  said  unto  his  eldest  servant'  of  his  house, 

3  that  ruled  over  all  that  he  had,  Put,  1  pray  thee,  thy  hand  under  my  thigh  :  And  1 
will  make  thee  swear  by. the  Lord,  the  God  of  heaven,  and  the  God  of  the  earth,  that 
thou  shalt  not  take  a  wife  unto  my  son,  of  the  daughters   of  the  Canaanites,  among 

4  whom  I  dwell :   But  thou  shalt  go   unto  my  country,  and  to  my  kindred,  and  take  a 

5  wife  unto  my  son  Isaac.  And  the  servant  said  unto  him,  Peradventure,  the  woman 
will  not  be  willing  to  follow  me  into  this  land ;  must  I  needs  bring  thy  son  again  into 

6  the  land  from  wlience  thou  earnest?  And  Abraham  said  unto  him,  Beware  that  thou 
bring  not  my  son  thither  again. 

7  The  Lord  God  of  heaven,  which  took  me  from  my  father's  house,  and  from  the  land 
of  my  kindred,  and  which  spake  unto  me,  and  that  sware  unto  me,  .saying,  Unto  thy 
seed  will  I  give  tliis  land,   he  shall  send   his  angel  before  thee,  and   thou  shalt  take  a 

8  wife  unto  my  son  from  thence.  And  if  the  woman  will  not  be  willing  to  follow  thee, 
then  thou  shalt  be   clear  from   this  thine  oath  :  only  bring  not  my  son  thither  again. 

9  And  the  servant  put  his  hand  under  the  thigh  of  Abraham  his  master,  and  sware  to 
him  concerning  that  matter. 

10  And  the  servant  took  ten  camels  of  the  camels  of  his  master,  and  departed ;  for 
all  the  goods  of  his  master  [with  every  kind  of  costly  goods]  were  in  his  hand;  and  he  arose 

1 1  and  went  to  Mesopota.niia,  unto  the  city  of  Nahor.  And  he  made  his  camels  to  kneel 
down  without  the  city  by  a  well  of  water,  at  the  time  of  the  evening,  even  at  the  time 

12  that  wo  nen  go  out  to  draw  water.  And  he  said,  0  Lord  God  of  my  master  Abraham, 
I  pray  tliee  send   me  good  speed '  this  day,  and  show  kindness  unto  my  master  Abra- 

13  hsin.     Behold  I  stiiud  here  by  the  well  of  water;  and  thedaughters  of  the  men  of  the 

14  city  come  out  to  draw  water  :  And  let  it  come  to  pass  that  the  damsel  to  whom  I  shall 
say.  Let  down  thy  pitcher,  I  pray  thee,  that  1  may  drink  ;  and  she  shall  say,  Drink, 
and  I  will  give  thy  camels  drink  also  ;  let  the  same  be  she  that  thou  hast  appointed  foj 
thy  servant  Isaac ;  and  thereby  shall  I  know  that  thou  hast  showed  kindness  unto  mj 
master. 


CHAP.    XXIV.    1-67.  48' 


15  And  it  came  to  pass,  before  he  had  done  speaking,  that  behold,  Rebekah  came  ou^ 
who  was  born  to  Bethuel,  son  of  Milcali,  the  wife  of  Nahor,  Abraham's  brotiier,  with 

16  her  pitcher  upon  her  shoulder.  And  tiie  damsel  ivas  ver\'  fair  to  look  upon,  a  virgin; 
neither  had  any  man  known  her  ;  and  she  went  down  to  the  well  and  filled  her  pitcher, 

17  and  came  up.     And  the  servant  ran  to  meet  her,  and  said.  Let  me,  I  pray  thee,  drink 

18  a  little  water  from  thy  pitcher.     And  she  said,  Drink,  my  lurd  ;  and  she  hasted,  and  let 

19  down  her  pitcher  upon  her  liand,  and  gave  him  drink.  And  when  she  had  done  giviT  g 
him  drink,  she  said.  I  will  draw  water  for  thy  camels  also,  until  they  have  done  drin  t- 

20  ing.     And  she  hasted,  and  emptied   her  pitcher  into  the  trough,  and  ran  again  unto  the 

21  well  to  draw  water,  and  drew  for  all  his  camels.  And  the  man,  wondering  at  her,  held 
his  peace  [waiting  to  know],  to  wit  whether  the  Lord  had  made  his  journey  prosperous  or 

22  not.  And  it  came  to  pass,  as  the  camels  had  done  drinking,  that  the  man  took  a  golden 
ear  [nosej  ring,  of  half  a  shekel  weight,  and  two  bracelets  for  her  hands,  of  ten  shekels 

23  weight  of  gold,  A.nd  said.  Whose  daughter  art   thou  ?  tell  me,  I  pray  thee  :  is  there 

24  room   in  thy   father's  house   for  us  to  lodge  in?     And  she  said  unto   him,  I  am  the 

25  daughter  of  Bethuel,  the  son  of  Milcah,  which  she  bare  unto  Nahor.     She  said,  more- 

26  over,  unto  him.  We  have  both  straw  and  provender  enough,  and  room  to  lodge  in.    And 

27  the  man  bowed  down  his  head,  and  worshipped  the  Lord.  And  he  said,  Blessed  be 
the  Lord  God  of  my  master  Abraham,  who  hath  not  left  destitute  my  master  of  his 
mercy    and    his    truth  :    T  heing   in  the   way,  the   Lord   led  me  to   the   house  of   my 

28  master's  brethren.  And  the  damsel  ran  and  told  tiiem  of  her  mother's  house  these 
things. 

29  And   Rebekah   had  a  brother,  and  his  name  was  Laban  [the  white] :  and  Laban  ran 

30  out  unto  the  man,  unto  the  well.  And  it  came  to  pass,  when  he  saw  the  ear  [nose]  ring 
and  bracelets  upon  his  sister's  hands,  and  when  he  heard  the  words  of  Rebekah  his 
sister,  saying.  Thus  spake  the  man  unto  me ;   that  he  came  unto  the  man,  ana  hehol 

31  he  stood  by  the  camels  at  the  well.     And  he  said,  Come  in,  thou  blessed  of  the  Lord 
wherefore  standest  thou  without  ?  for  I  have  prepared  the  house,  and  room  for  th' 
camels. 

32  And  the  man  came  into  the  house :  and  he  [Laban]  ungirded  his  camels,  and  gave 
straw  and  provender  for  his  camels,  and  water  to  wash  his  feet,  and  the  men's  feet  tha" 

33  were  with  him.  And  there  was  set  [as  the  imperf.  Kai  of  :•:;-]  ?nfa/ before  him  to  eat :  but 
he  said,  1  will  not  eat  until  I  have  told   mine  errand.     And  he  [Laban]  said,  speak  on. 

34,  35  And  he  said,  I  am  Abraham's  servant.  And  the  Lord  hath  blessed  my  master 
greatly,  and  he  is  become  great;   and  he  hath  given  him  flocks,  and  herds,  and  silver, 

36  and  gold,  and  men-servants,  ana  maid-servants,  and  camels,  and  asses.  And  Sarah,  my 
master's  wife,  bare  a  son  to  my  master  when  she  was  old:   and  unto  him  hath  he  given 

37  all  th.at  he  hath.     And  my  master  made  me  swear,  saying.  Thou  shalt  not  take  a  wife 
'38  to  my  son  of  the  daughters  of  the  Canaanites,  in  whose  land  I  dwell.     But  thou  shalt ' 

39  go  unto  my  father's  house,  and  to  my  kindred,  and  take  a  wife  unto  my  son.     And  I 

40  said  unto  my  master,  Peradventure  the  woman  will  not  follow  me.  And  he  said  unto 
me.  The  Lord,  before,  whom  I  walk,  will  send  his  angel  with  thee,  and  will  prosper  thy 
way ;  and  thou  shalt  take  a  wife  for  my  sou  of  my  kindred  and  of  my  father's  house. 

41  Then  shalt  thou  be  clear  from  this  mine  oath  [the  oath  given  by  me]  when  thou  comest  to 

42  my  kindred  ;  and  if  they  give  not  thee  one,  thou  shalt  be  clear  from  my  oath.  And  [ 
came   this   day  imto  the  well,  and  said,  O  Lord  God  of  my  master  Abraham,  if  now 

43  thou  do  prosper  my  way  which  I  go  :  Behold,  I  stand  by  the  well  of  water ;  and  it 
shall  come  to  pass,  when  the  virgin  cometh  forth  to  draw  water,  and  I  say  unto  her 
Give  me,  I  pray  thee,  a  little  water  of  thy  pitcher  [ns.bucliet;  a  jug  similar  to  a  pail  or  backet, 

44  of  wide  mouth]  to  diiuk  :  And  she  say  to  me.  Both  drink  thou,  and  I  will  aI;io  draw  for 
thy  camels :   let  the  same  he  the  woman  whom    the  Lord  hath  appointed  out  for  mj 

45  master's  son.  And  before  I  had  done  speaking  in  my  heart  [in  myself],  behold,  Rebekah 
came  forth  with  her  pitcher  on  her  shoulder  ;  and  she  went  down   unto  the  well,  and 

46  drew  water ,  and  I  said  unto  her.  Let  me  drink,  I  pray  thee.  And  she  made  Liste, 
and  let  down  her  pitcher  from  her  shoulder,  and  said.  Drink,  and  I  will  give  thy  csraela 

47  drink  also :  so  I  drank,  and  she  made  the  camels  drink  also.  And  I  asked  her,  and  said, 
Whose  daughter  art  thou?  And  she  said.  The  daughter  of  Bethuel,  Nahor's  son, 
whom  Milcah  bare   unto  him:  and   1  put  the  ear   Inose]  ring  upcn  her  face,  and   tha 

31 


482 


GEXESIS,  OR  THE  FIRST  BOOK  OF   MOSJSS. 


48  bracelets  upon  lier  hands.  And  I  bowed  down  my  head  and  worsiiipped  the  Lord 
and  blessed  the  Lord  God  of  my  master  Abraham,  which  liad  led  me  in  the  right  way, 

49  to  take  my  master's  brother's  daughter  unto  his  son.  And  now  if  yo  will  [are  ready  to] 
deal  kindly  and  truly  with  my  master,  tell  me  :  and  if  not,  tell  me :  that  I  may  turn  !;o 

50  the  right  hand  or  to  the  left.  Then  Laban  and  Bethuel  answered  and  said.  The  thing 
prcceedeth   from  the   Lord;  we   cannot  speak  [in  our  own  choice]  unto  thee  bad  or  good. 

61  Behold  Rcbekah  is  before  thee,  take  her,  and  go,  and  let  her  be  thy  master's  son's  wif^ 

62  as  the  Lc:d  hath  spoken.     And  it  came  to  pass,  that,  when  Abraham's  servant  heard 

53  their  words,  he  worshipped  the  Lord,  bowing  himself  to  the  eartli.  And  the  servant 
brought   forth  jewels  of    silver,  and  jewels  of  gold,   and  raiment,  and   gave   tlieui   to 

54  Rebekah  :  he  gave  also  to  her  brother  and  to  her  mother  precious  things.  And  they 
did  eat  and  drink,  he  and  the  men  that  were  with  him,  and  tarried  all  night ;  and   they 

55  rose  up  in  the  morning,  and  he  said,  Send  me  away  unto  my  master.  And  her  brother 
and  her  mother  said,  Let  the  damsel  abide  with  us  a  few  days  [a  circle  of  days],  at  the  least 

56  ten  [a  decade]  ;  after  that  she  shall  go.     And  he  said  unto  them.  Hinder  me  not,  seeing 

57  the  Lord  hath  prospered  my  way ;   send  me  away,  that  1  may  go  to  my  master.     And 

58  they  said,  We  will  call  the  damsel,  and  inquire  at  her  mouth.  And  they  called 
Rebekah,    and    said    unto    her.    Wilt   thou   go    with    this    man  ?      And    she    said,   I 

59  will  go.     And   they  sent   away   Rebekah   their  sister,  and  her  nurse,  and   Abraham's 

60  servant,  and  his  men.  And  they  blessed  Rebekah,  and  said  unto  her.  Thou  art  our 
sister ;  be  thou  the  mother  of  thousands  of  millions,  and  let  thy  seed  possess  the  gate 
of  those  which  hate   them  [enemies]. 

61  And  Rebekah  arose,  and  her  damsels,  and  they  rode  upon  the  camels,  and  followed 

62  the  man  :  and  the  servant  took  Rebekah,  and  went  his  way.     And  Isaac  came  from 

th«  way  of  [visit  to]  the  well  Lahai-roi   [of  the  Uraig— animating,  quickening-vision]  ;    for  he  dwelt 

63  [had  his  station]  in  the  south  country.  And  Isaac  went  out  [now  northwards]  to  meditate  in 
the  field  [the  northern  field-region]  at  the  eventide  :   and  he  lifted  up  his  eyes,  and  saw,  and, 

64  behold,  the  camels  ivere  coming.     And  Rebekah  lifted  up  her  eyes ;   and  when  she  saw 

65  Isaac,  she  lighted  off  the  camel.  For  she  had  said'  unto  the  servant.  What  man  ia 
this  that  walketh  in  the  field  to  meet  us?     And  the  servant  had  said,  It  is  my  master: 

66  therefore  she  took  a  veil  and  covered  herself     And   the  servant  told  Isaac  all  things 

67  that  he  bad  done.  And  Isaac  brought  her  into  his  mother  Sarah's  tent,  and  took  Re- 
bekah, and  she  became  his  wife  ;  and  he  loved  her  :  and  Isaac  was  comforted  after  his 
mother's  death. 


f  ^  Ver.  2. — Heb.  Ida  ser'vavt,  the  elder  of  his  house. — A.  G. 

I*  Ver.  12. — Heb.  cause  it  to  occur. — A.  G.l 

("  Ver.  38.— Sb    rX  ,  if  thou  Shalt  not.— A.  G.] 

[«  Ver.  65.— Heb.  and  said.— A.  Q.] 


GENEEAL  REMAEKS. 

To  the  chapter  upon  the  sepulchre  and  the  burial 
of  the  dead,  there  follows  now  a  chapter  upon  the 
wooing  of  the  bride.  The  former  has  greater 
strength  of  expression,  grounded  in  the  last  need, 
death  and  the  care  fur  the  dead  ;  the  latter  has 
greater  richness  and  life,  and  glows  in  all  the  fresh- 
ness and  fulness  of  a  sacied,  liihlical  idyll,  the  first 
pearl  in  that  string  of  pearls,  in  the  religious  gloriti- 
cation  of  the  human  bridal  state  winch  runs  down 
through  the  wooing  of  Rachel  by  Jacob,  the  littlr 
book  of  Ruth,  to  its  culmination  in  the  Siiiig  of 
Songs.  Abriiham  was  warned  by  the  death  of  Sarah, 
to  8ct  the  concerns  of  his  hnuse  in  order,  to  seek  a 
Inide  for  Isaac,  and  thus  to  provide  for  his  descend- 
ftrla.  The  narrative  joiim  one  beautiful  trait  to 
another,  until  the  circle  is  complete;  the  spirit  of  his 
tnaeter  Abraham,  who  Inid  instructed  him,  is  clearly 
reflected  in  the  faithful  and  prudent  bridal  joiimey  of 
nis  servant,  and  Rebekah  a|)pi'ars  bora  the  be .'ini\ing 
M  the  glorious,  lovely  and  boldly-determined  iiiaidcn. 


p«culiarly  fitted  for  the  qviiet,  patient  Isaac.     "  Hn- 

maidy  speaking,  the  following  history  belongs  to  the 
most  attractive  portions  of  the  first  book  of  Moses; 
we  are  tempted  to  call  it  a  liiblical  idyll.  Evcrvthing 
iti  these  verses,  down  to  the  most  minute  part,  is 
finished  and  elaborated  with  inimitable  beauty." 
.'^eliroder.  Delitzsch  refers  to  the  excellent  treat- 
ment of  this  narrative  by  F.  C.  V.  Movers.  The 
fundamental  thought  in  the  narrative  is  the  provi- 
dence of  liod  in  Isaac's  marriage.  It  appears  in 
Abraham's  believing  foresight  and  care  for  Isaac,  id 
the  faithfulness  and  prudence  of  his  servant,  in  the 
ha|i|iy  meeting  of  Rebekah  and  the  servant,  in  the 
\i\id  life  picture  and  character  ot"  Rebekah,  in  the 
hospitaUty  and  the  pious  spirit  of  her  house,  even 
in  the  self-interested  conduct  of  Laban,  in  the  meet- 
ing of  Isaac  and  Uebekah,  in  the  movinicDt  of  her 
heart,  and  in  his  love.  "  It  is  thus  through  the  provi 
dunce  ol  (lod  that  Rebekah  l>ecanie  the  "ife  ol  Isaac, 
and  an  ancestress  of  thi'  people  of  tlod."  Knobel. 
The  documentary  hypothesis  falls  into  perplexity 
here,  since,  Bccoi  ding  to  cb.  xxiii.  indch-xiv.  19,  t>^» 


CHAP.   XXIV.    1-67. 


483 


(ymdamental  writing  must  have  related  this mairiafie. 
It  relieves  itself  with  the  conjecture  tliat  the  hrief 
Elohistic  narration  has  been  displaced  hy  this  longer 
Jehovistic  narrative.  Knobel  finds  in  the  fact  that 
the  mission  proceeds  from  Abraham,  and  the  report 
'b  maile  to  Isaac,  although  he  has  no  real  ground  for 
the  conjecture,  as  also  in  similar  cases,  the  tiaces 
that  the  narrative  is  not  genuine.  [VVhicli  is  njuch 
the  same  as  if  he  had  said,  since  the  narrative  is  not 
constructed  as  I  think  it  should  have  been,  it  cannot 
be  genuine. — A.  G.]  It  may  be  divided  into  the  fol- 
lowing particular  portions :  1.  The  arrangement  of 
the  theocratic  journey  for  the  bride,  the  spiritual 
image  and  character  of  the  bride  (vers.  1-9); 
2.  the  journey  for  the  bride,  and  the  choice  of  the 
bride  (vers.  10-21);  3.  the  entrance  into  the  house 
of  the  bride  (vers.  22-33) ;  4.  the  wooing  of  the 
bride  (vers.  34—49);  .5.  the  rewards  for  the  bride 
(vers.  50-54) ;  6.  the  bridal  journey  (vers.  64-61); 
7.  the  meeting  of  the  bridegroom  and  the  bride 
(vers.  62-67). 


EXEGETIOAL  AND  CKITICAl. 

1.  The  arrangement  of  the  theocratic  journey  for 
the  bride  (vers.  1-9). — And  Abraham. — The  mo- 
tives for  his  arrangement :  1.  After  Sarah's  death 
his  age  warned  him  to  provide  for  Isaac's  marriage. 
2.  the  blessing  of  Jeliovah  warns  him,  he  must  now 
through  the  marriage  of  his  son,  do  his  own  part, 
that  the  blessing  might  be  preserved.  His  faith  and 
his  acts  of  faith  must  correspond  to  the  promise  of 
blessing  of  Jehovah.  Isaac  could  not  marry  a 
Canaanitess,  but  only  a  Shemitess,  one  who  was  of 
equal  birth  in  a  theocratic  point  of  view.  It  might 
possibly  be  from  his  own  ancestral  home,  and  the 
account  which  he  had  received  of  the  home  of 
Nahor,  favored  his  hope.  He  could  not  think  of 
Lot's  daughters  — Unto  his  eldest  *  servant. — It 
IS  usually  inferred  from  ch.  xv.  2,  that  Eliezer  of 
Damascus  is  here  meant.  Gerlach  says  it  is  not 
probable,  because  he  is  not  named.  For  the  same 
reason  the  Calwer  Handbuch  concludes  that  he  is 
intended,  because  otherwise  the  servant  would  be 
named  in  so  important  a  mission,  and  this  inference 
<  is  just.  Eleazer  was  pecuharly  fitted  lor  this  nns- 
sion,  as  an  old  man  in  the  school  of  Abraham 
(more  than  60  years  had  elapsed  since  ch.  xv.  2). 
Eleazer  thus  stands  for  all  time  as  the  type  of  all 
pious  and  prudent  bride-wooers.  He  is  a  steward  or 
ruler  of  the  whole  hou'^e,  thus  a  trusted  servant. 
[The  word  servant  like  the  word  elder,  is  an  official 
title.  Busli  refer.^  to  Gen.  xl.  30  ;  Ex.  xii.  30 ;  Deut. 
ixxiv.  5  ;  Heb.  iii.  5 ;  and  for  elder  to  Gen.  1.  7  ; 
Ruth  iv.  2  ;  Tim.  v.  17.— A.  G.]  Still  the  present 
mission  of  Abraham  is  so  important,  that  he  lays 
him  under  the  obligations  of  an  oath. — Put  thy 
hand  under  my  thigh. — This  usage  in  the  oath  is 
referred  to  only  in  one  other  place  (ch.  xlvii.  •>»). 
The  person  who  took  the  oath,  was  to  place  his 
hand  under  the  thigh  of  him  to  whom  it  was  given. 
Some  refer  this  rite  to  a  heathen  idea  or  imagina- 
tion. "It  points  to  the  generating  member,  whicli, 
ts  the  organ  ci    the   generative   strength  of  nature. 


•  [Here  the  terrn  elder  approaches  its  official  sigrnitlcii- 
tion.   Mdrpht,  p.  353. — A.  G.] 

[**  The  e/(f«r  was  not  a  title  of  age,  but  of  offict.  It  piissed 
In'o  the  Church,  coming  down  to  us  from  the  Jewish 
CLarch."  Jacobus. — A.  G.J 


had  a  kind  of  sacredness  among  the  ancients,  and  U 
the  Phallus  (or  Bacchus)  worship,  had  a  kiml  of  re- 
ligious honor  (  Arnob.  advers,  Gent.  5),  e.  g. :  amon^ 
the  Egyptians  (Hkrod.,  ii.  48  ;  Plitarch  ;  Theo- 
noRET),  among  the  Syrians  (Lucian),  at  times  even 
among  the  Hebrews  (1  Kings  xv.  13  ?).  It  is  record- 
ed of  the  Egyptian  Bedouin  in  modem  times,  that 
in  a  solemn  iisseveration  or  oath  he  |ilaces  his  hand 
upon  the  generative  organ  (Sonnim.  ;  '  Travels, 
ii.  p.  474)."  Knobel.  According  to  the  Jewish  ides 
(wliicli  the  Targums,  Jonathan,  Jarchi,  Tuch,  etc., 
follow),  the  rite  relates  to  the  generative  member  in 
its  relations  to  God,  by  virtue  of  circumcision.  VoD 
Bohlen,  Gesenius,  Knobel,  bring  together  these  two 
ideas  or  explanations.  The  explanation  of  the  an- 
cients, that  Abraham,  with  reference  to  the  promise 
of  the  covenant,  "had  in  his  mind  the  promised  seed 
of  the  covenant,  the  future  Christ,"  is  a  mystical  and 
Christian  idea,  not  improperly  adduced  heie,  remarks 
Delitzsch,  although  the  thought  is  "  usually  regarded 
as  belonging  to  the  New  Testament  (see  Strippel- 
MANN  :  '  The  Christian  Oath,'  p.  22).  It  is  doubtful 
whether  opKos  and  opm^.,  tesiari  and  tei^ticulua^  stand 
m  a  relation  referring  back  to  this  custom."  Since 
the  hand  in  the  oath  has  always  the  signification  of 
pledging  oneself,  we  must  inquire  first  of  all,  what 
rite-forms  of  the  hand  in  the  person  who  takes  the 
oath,  usually  appear.  But  now  Abraham,  when  he 
takes  the  oath  (ch.  xiv.  22),  raises  his  hand  to  hi'aven, 
before  those  around  him,  when  he  worshipped  the 
El  Eljon,  the  heavenly  exalted  God  (comp.  Rev.  x. 
5-6).  According  to  Ezek.  xx.  5,  the  object  of  the 
hand  is  generally  to  mark  the  subject  in  respect  to 
which  the  obligation  is  taken.  In  this  idea  the 
Christian  oatli  is  taken  upon  the  gospel,  or  even  upon 
a  chest  of  relics.  Wlien,  therefore,  Eleazer  and 
Joseph  give  the  oath,  in  that  they  place  their  handa 
upon  the  thigh  of  the  one  swearing  them,  the  act 
had  a  special  meaning.  The  thigh  is  the  symbol  of 
posterity  ;  in  Israel  the  symbol  of  the  promised  pos- 
terity, with  the  included  idea  of  the  promise.  Gen. 
xlvi.  26  ;  Ex.  i.  5.  Eleazer  and  Joseph  thus  must 
swear  by  the  posterity,  the  promise  and  the  hope  of 
Abraham  and  Israel.*  This  promise  should  be 
changed  into  a  curse  for  them  if  they  did  not  regard 
the  oath.  This  oath  was  required  in  Eleazer  because 
he  did  not  belong  to  the  house  of  Abraham,  in  Jo- 
seph, because,  as  a  prince  in  the  land  of  Egypt,  he 
might  be  tempted  to  be  false  to  the  faith  of  the 
promise.  It  is  sufficient  to  regard  the  thigh  as  the 
symbol  of  the  whole  posterity,  the  generative  organ 
as  svmliohcal  of  the  immediately  succeeding  genera- 
tion.— By  Jehovah  [It  is  not  an  ordinary  marriage 
which  is  here  about  to  be  made,  which  would  fall 
under  the  providence  of  Elohim  ;  but  ;i  marriage 
which  concerns  the  kingdom  of  God,  and  therefore, 
Jehovah  appears  in  the  whole  narrative.  Keil,  p. 
183. — A.  G.],  the  God  of  heaven. — Eleazer  knowa 
the  God  of  Abraham,  and  the  faith  of  the  promise. 
He  should  swear  by  the  God  of  the  promises,  the 
God  of  Abraham,  and  with  this  the  rite  of  laying 
ih''  hand  upon  the  thigh  corresponds. — That  thou 
shalt  not  take  a  iTife. — Eleazer  docs  not  appear 
as  the  guardian  of  Isaac,  now  forty  years  tdd,  afttF 
the  death  of  Abraham  (Knobel),  but  the  negation  in 

*  [Since  the  generative  virtue  in  the  \  (triirch  waj 
throueh  the  promise  blessed  an-l  sanctified  liv  tl»rhoTab,  its 
seat  wjis  n  sacred  place,  by  cont.ict  n-ith  which  tlie  pereoa 
swearing:  pl.aced  himself  in  union  with  Jehovib,  the  God 
of  the  promise  Bacmgarten,  p.  241.  Kurtz  legarls  the 
thigh  as  the  seat  of  strength  and  firmness. — A-  G  ' 


184 


GENESIS,  OR  THE  FIRST  BOOK  OF  MOSBS. 


bis  oa'li  designates  ouly  the  negative  side  of  his  mis- 
sion. Since  Abraliam  had  appointed  him  to  gain  a 
bride  for  Isaac,  be  might  easily,  as  an  old  m:in,  havu 
given  free  play  to  his  own  opinion,  and  viewed  a 
brilliant  match  in  Canaan  as  advantageous  for  Isaac's 
future.  Abraham  himself  certainly  exercises  a 
patriarchal  and  guardian-like  care  over  the  patient 
and  yielding  Isaac,  who,  although  forty  years  of  age, 
appears  not  to  have  thought  of  riairiago,  but 
mourned  his  mother  in  earnest,  devout  contemphition. 
It  involves  also  the  definite  patriarchal  and  theo- 
cratic union  under  the  providence  of  Jehovah. — 
Peradventure  the  woman  ■will  not  be  willing. 
— The  servant  has  not  an  equal  measure  of  faith  with 
Abraham.  Since  the  journey  to  Mesopotamia  for  a 
Shemitic  bride  is  thus  strongly  enjoined,  and  Isaac 
must  not  marry  a  Canaanitess,  it  appears  to  him  that 
it  may  easily  happen  that  he  must  take  Isaac  back  to 
Mesopotamia,  if  he  should  indeed  be  married. — Be- 
■warethou. — Abraliam  opposes  him.  As  the  father 
of  faith  <ipon  the  promise,  of  the  people  of  the  fu- 
ture, he  had  the  watch-word,  "never  backward." 
To  the  syllogism  of  the  reflecting  and  calculating 
servant,  he  opposes  the  syllogism  of  faith.  Its 
major  jiremise :  Jehovah  had  brought  him  out  of 
his  fatherland  into  a  strange  land ;  its  minor :  he 
had  promised  to  his  seed  the  land  of  Canaan  ;  its 
conclusion  :  therefore  he  will  crown  the  mission  of 
Eleazer,  through  the  leading  of  his  angel,  with  a  suc- 
cessful issue.  In  this  assurance  he  can  easily  quiet 
the  sworn  servant  with  the  explanation,  if  the  other- 
wise proper  wife  will  not  follow  him  from  Mesopo- 
tamia, he  should  be  clear  from  his  oath. 

2.  The  journey  for  the  bride^  atid  the  choice  of  the 
bride  (ver.  10-21). — And  the  servant  took. — The 
ten  camels,  and  the  accompanying  train  of  servants, 
must,  on  the  one  hand,  bear  the  presents  and  repre- 
sent the  riches  of  his  master ;  and  on  the  other  hand, 
are  already  carefully  prepared,  and  destined  for  the 
caravan  of  the  bride  and  her  maidens.  He  provides 
himself,  in  case  of  success,  with  every  kind  of  jewels 
from  the  treasures  of  his  master,  which  came  later 
into  legitimate  use.  He  could  take  of  every  kind 
which  lie  wished,  they  were  all  at  his  disposal ;  Abra- 
ham risking  all  upon  the  issue  of  this  journey. — To 
Mesopotamia  (Aram,*  of  the  two  rivers.) — 
Mesopotamia,  between  the  Euphrates  and  Tigris, 
Padan-Aram  (ch.  xxv.  20),  according  to  Knobel,  an 
Elohistic  expression ;  upon  Egyptian  monnments, 
Neherin  =  Naharaina. — To  the  city  of  Nahor — 
i.  e.,  to  Ilaran  (see  ch.  xi.  SI  ;  xii.  4). — By  a  well 

of  w^ater  at  the  time  of  the  evening .Vs  the 

arrangement  ()f  the  stately  caravan,  so  also  the  en- 
campment here  reveals  the  master-servant.  The 
licms  I'wul  the  gazelles  by  the  springs  of  water.  Elea- 
zer would  here,  in  a  peaceful  way,  find  the  bride  of 
Isaac.  Tlie  camels  lie  down  at  the  well  of  water 
withcmt  the  city,  at  evening,  not  to  rest  for  the  night, 
but  to  rest  temporarily,  and  during  the  delay. 
(When  the  camels  kneel  down  they  are  unloaded, 
since  their  burden  lies  upon  the  ground.) — Bven 
the  time  that  women  go  out  to  draw  water. — 
The  maidens  and  women  in  the  East  still  Ijring  the 
water  they  need  from  the  well  at.  evening  (Von 
K(iii;BKur,  ii.  p.  401;  Robinson,  "  Palestine,"  ii.  p. 
8.01). f  They  held  their  female  conver.-ations  al  the 
wells,  as  the  men  did  in  the  gate.  — O  Lord  God  of 
my  master. —  He  had  done  his  jiart,  but  knew  that 


•  [Arain  inchidotl  more  than  Mesopotamia. — A.  O.) 

•  iritlori'il  HiUc  — A.  G.I 


the  result  depended  upon  the  blessing  of  God.  Ii 
humility  he  calls  upon  Jehovah,  the  God  of  his  mas 
ter  Abraham,  for  wiiose  sake  he  would  hear  hmi.- 
Send  me  good  speed  (grant  that  it  may  come  U. 
meet,  anticipate  me )  i.e.,  what  he  wislied,  Keil  adds 
The  usual  explanation,  howc\er,  seems  more  signifi 
cint,  the  success  appointed  by  God  cannot  be  secured 
by  force  ;  Jehovah  causes  that  it  .-^hall  im-et  the  pious 
We  eniphasize,  the  coming  to  inert.  Now  he  deter- 
mines the  sign  for  the  discovery  of  the  liride  dest  ned 
by  God  for  I?aac.  The  sign  consists  in  this,  that 
she  should  go  far  lieyond  his  rec|uest,  in  her  fr'.end- 
liness  and  readiness  to  serve  him.  His  request 
merely  expresses  the  desire  that  he  might  sip  a  little 
water  from  her  pitcher  ;  her  trial  consists  in  this, 
that  she  should  give  him  to  drink  fully,  and  in 
addition,  with  voluntary  friendliness,  give  to  his 
camels  also.  This  proof  of  love  was,  on  the  one 
hand,  certainly  not  usual,  but  on  tlie  other,  it  was 
not  unheard  of,  nor  prohibited  by  any  custom. 
NiEBUHR  ( "  Travel.s,"  ii.  p.  410)  has  still  expeiienced 
the  same  or  similar  volunteered  service  (comp.  Robin- 
son, "  Palestine,"  ii.  p.  361).  But  we  should  recol- 
lect that  many  things  of  the  kind  to-day,  are  imita- 
tions of  the  partriarchal  tradition,  as  e.  g.  also,  the 
previously  mentioned  oath  of  the  Bedouin,  with  the 
hand  upon  the  thigh. — Before  he  had  done  speak, 
ing. — She  came  already,  to  the  surprise  of  the 
narrator  himself.— Behold  Rebekah. — She  is  no 
other  than  Rebekah,  the  grandchild  of  Nahor,  the 
legitimate  daughter  born  to  Bethuel,  son  of  .Milcah. 
She  had  thus  the  quality  of  theocraiic  ilescent  in  an 
eminent  degree.  [On  both  sides,  maternal  as  well  aa 
paternal. — A.  G.]  Then  she  was  very  beautiful,  as 
Sarah  before,  and  Rachel  after  her,  a  tender  maiden, 
pure  from  contact  with  any  man.  And  how  politely 
(  "  my  lord,"  ),  how  graciously  (  "  she  hiisted  and  let 
down"),  with  what  animation  ("she  hasteil,  ran"), 
antl  how  cheerfully  she  fulfilled  all  the  conditions  of 
the  sign  chosen  and  determined. — The  Kail  u]ion  het 
shoulder  is  rather  a  bucket,  or  wide-mouthed  jar 
than  a  pitcher,  otherwise  it  would  not  be  fitted  to 
give  the  camels  drink.  ['I'liis  jar  was  sometimes 
borne  on  the  head,  and  sometimes strapjied  upon  the 
shoulder.  The  ns  is  the  same  term  used  lor  the 
vessels  borne  by  the  men  of  Gideon,  ami  which  were 
broken  with  a  blow,  Judg.  vii.  20 ;  and  dittcrs  from 
t!ie  nan ,  the  term  for  bottle  in  the  narrative  of 
Hagar. — A.  G.] 

S.  T)ie  sojourn  nl  the  home  of  the  bride  (vers 
21-.S3). — Wondering  at  her,  held  his  peace 
(waiting). — Knobel  prefers  the  explanation  of  nxtll 
by  tiesenius :  attentive  look,  view,  following  the 
Septuagint  and  Vulgate.  Delitzsch  and  Keil  prefei 
the  explanation,  wondered^  was  astonished.  The  fol- 
lowing phi-ase,  held  his  peace  in  order  to  kvov\  is  in 
tiivor  of  the  latter  explanation.*  The  attentive,  in- 
(luiriug  look  was  not  limited  through  the  silence,  but 
through  the  astonishment.  He  restrained  himself  in 
his  astonishment.  She  had  indceil  fulfilled  the  sign, 
and  as  to  his  [)raycr  all  was  clear,  but  as  to  hia 
reflect  ion  the  (|Ucstion  now  first  arose,  was  she  a 
Shemitcss  ?  was  she  single  V  would  she  be  willing  to 
go  with  himy — The  man  took  a  golden  ear-(nose| 
ring.— The  pieseiit  which  lie  now  makes  her  could 
not  have  been  a  bridal  present,  but  simiily  a  friendlj 
lei  ognition  and   reward  ol   her  friendly  service  (al 

*  ^Kcil  urges  also,  that  the  Ilithp.  form  of  the  verb  U 
loiilt,  would  bo  to  look  round  here  and  tliero  rt'StlrseU 
whicli  wou  d  not  suit  tbo  son.so  here.— A.  G.l 


CHAP.    XXIV.    1-67. 


489 


thoug)i  "  the  nose-ring  is  now  the  usual  engagement 
present  among  the  Bedouins.")  Delitzsch.  The  con- 
viction that  the  right  person  was  found  here  truly 
finds  expression,  otlierwise  he  would  have  been  re- 
garding lier  at  too  lavish  an  expense.  At  this  moment 
Rebekah  liad  even  somewhat  disconcerted  the  aged 
F.liezer.  77te  rim/was  a  golden  nose-ring,  worn  from 
the  central  wall  of  tlie  nose,  of  about  a  half  shekel 
in  weight.  The  two  bracelets  of  gold,  worn  upon  the 
wrist,  were  each  of  about  five  shekels  weight  (see 
WiNKR,  art.  Sc/imuck.  Isa.  iii.  18  ft' ).  Eliezer's  heart 
kr.ew  well  what  would  rejoice  the  heart  of  even  a 
pious  maiden,  and  with  this  present,  the  choice  of 
which  expresses  his  assurance,  introduces  his  ques- 
tion as  to  her  family.  The  question  as  to  entertain- 
ment in  her  house  is  an  utterance  of  the  full  assurance 
of  his  hope.  It  reveals  the  working  of  his  mind,  in 
BO  far  as  he  asks  the  second  question,  without  waiting 
for  tlie  answer  to  the  first.  Rebekah's  answer  accords 
entirely  with  his  wish.  She  answers  also  his  second 
question,  but  as  the  jirudeut  Rebekah,  with  the  reser- 
vation which  became  her,  for  it  did  not  belong  to  her 
expressly  to  iuvite  the  strange  man  in.  But  Eliezer 
knew  enough,  as  is  evident  from  his  profound 
bowing  before  Jehovah,  and  his  praise  and  thanks- 
giving. [^On  is  the  free  grace,  with  which  Je- 
hovah had  given  the  promise  to  Abraham,  P'CX  the 
faitlifulness  and  truth  with  which  he  fulfils  the 
promise.  The  two  words  often  occur  in  the  Scrip- 
tures. Baumgarten,  p.  243. — A.  G.]  For  Rehekah 
the  prayer  is  a  mysterious,  joyful  announcement 
from  the  home  of  Abraham,  and  beautiful  is  the 
contrast  that  she  thereupon  hastens  away,  while  the 
Bervant  completes  his  prayer.  Of  her  mother's 
house.  —  Bethuel  was  living,  and  therefore  the 
maiden-like  presentiment  of  a  love-suit  reveals  itself 
as  she  hastens  to  her  mother's  confidence. — And 
Iiaban  ran. — As  the  first  mention  of  Rebekah  (ch. 
xxii.  23)  prepares  the  way  for  this  narrative,  so  here 
we  make  beforehand  the  acquaintance  of  Laban,  who 
later  exerts  so  important  an  influence  upon  the  history 
of  Jacob.  Still  the  narrator  has  motives  also  for  this 
allusion  in  the  present  lustory.  His  invitation  of  his 
own  accord  to  Eliezer,  to  come  into  the  house  of  his 
father,  and  the  prominence  which  he  has  in  the  en- 
gagement of  Rebekah,  with  and  before  his  father, 
prove  the  great  influence  which  he  liad  in  his  parental 
home.  His  sister  Rebekah  appears  also  with  similar 
energy  in  comparison  with  Isaac.  There  was,  doubt- 
less in  the  very  arrangement  of  the  patriarchal  home, 
special  room  for  the  dynamic  efficiency  of  a  strong 
personality,  in  contrast  with  the  retiring  nature  of 
the  more  receptive  character.  Laban  appears  always 
to  have  led  Ids  father  Bethuel,  as  Abraham  led  his 
son  Isaac:  and  Rebekah  exercises  a  stronger  influence 
upon  the  history  of  her  house  than  Sarah  or  Rachel 
upon  theirs.  The  sacred  writer  now  appears  to  go 
back  and  bring  up  tlie  narrative. — And  it  came  to 
pass,  when  he  sa^^ — but  purposely,  to  bring  into 
prominence  this  motive  with  Laban,  since  he  places 
the  gold  ornaments  m  the  first  rank,  and  the  words 
of  Eliezer,  which  Rebekah  reports,  in  the  second. 
We  have  here  evidently  a  trait  of  that  covetousness 
*hich  appears  so  prominently  in  the  later  history  of 
Laban.  There  may  be  also  a  characteristic  of  the 
courtly  accommodation  and  exaggeration  in  the  re- 
ligious expression  he  uses,  when  he  invites  Eliezer,  as 
"the  blessed  of  Jehovah,"  i.  e.,  in  a  name  of  God 
which  was  not  usual  with  him,  and  which  he  probably 
earu-'d  from  the  form  of  exnre-ssion  which  the  servant 


had  used  (although  this  cannot  be  asserted  with  cer 
tainty,  since  the  calling  upon  Jehovah  had  alreadj 
its  beginnings  in  the  house  of  Tlierah).  But  there  il 
no  more  necessit\',  on  account  of  these  featnies,  of  mis- 
understanding the  real  central  thing  in  Laban's  statt 
of  mind,  than,  on  account  of  sinjilar  traits,  of  misun- 
derstanding the  character  of  Lot  *  (see  ch.  xxxi.  2 1 ). 
His  words  of  invitation  have  been  made  the  founda- 
tion of  an  Advent  song :  Wherefore  wilt  thou  stand 
without,  etc. — And  the  men's  feet. — The  servants 
who  accom])anied  Eliezer  are  here  mentioned  for  the 
first  time.  That  Laban  took  care  for  them  also  com- 
pletes the  expression  of  his  polite  hospitality. — I 
will  not  eat.—"  No  one  had  asked  him  a.s  to  the 
object  of  his  journey,  for  that  would  have  been  a 
violatiou  of  the  Eastern  usages  of  hospitality,  which 
places  these  and  similar  questions  after  the  meal. 
But  the  servant  of  Abraham  unburdens  himself." 
Delitzsch.  A  new  mark  of  his  faithful  service,  of 
his  prudence  and  full  assurance  of  hope. 

4.  The  suit  for  the  bride  (vers.  .34^9).  The 
speech  of  Eliezer.  The  first  speech  in  the  Bible.  A 
simple  historical  account  of  his  journey,  and  still  at 
the  same  time  an  example  of  a  wise  speech,  which 
weaves  skilfully  the  motives  he  would  present  with 
the  account  he  gives.  The  motives  from  kindred 
are  fiist  urged  :  the  mission  is  from  Abraham.  He 
is  proud  of  being  Abraham's  servant.  Then  the  hw- 
man  interests,  Abraham  has  grown  very  rich  and 
great,  and  has  one  only  legitimate  son  and  heir.  But 
even  the  human  motive  is  religiously  sanctified.  His 
wealth  and  his  son  are  peculiar  blessings  of  God. 
A^dw  follows  the  religious  motive.  Especially  the 
oatli  to  take  no  Canaanitess,  but  a  Shemitess  of  his 
own  race.  This  concern  must  have  awakened  in 
Nahor's  and  Bethuel's  house  not  only  kindred  feel- 
ings, but  also  laid  its  claims  upon  the  conscience. 
That  arrested  migration  of  Therah  rested  as  a  silent 
reproach  upon  the  conscience  of  the  family  ;  the 
house  of  Bethuel  might  now  enter  again  into  direct 
and  blessed  fellowship,  through  tlie  granting  of  Re- 
bekah. This  religious  motive  was  strengthened 
through  the  statement  of  the  trustful  hope  of  Abra^ 
ham,  for  a  successful  issue  of  the  mission.  Then, 
again,  in  the  highest  measure,  through  the  recital 
of  his  prayer,  and  how  the  sign  determined  upon 
had  been  fulfilled.  And  here,  as  a  result  of  thiii 
recital,  the  human  motive  is  urged  again — the  indirect 
praise  of  Rehekah;  she  had  proved  herself  uncon- 
sciously a  moral  ideal  of  a  maiden  worthy  of  love. 
But  finally,  with  the  pride  of  a  free,  God-entrusted 
suitor,  he  presses  his  suit,  upon  them  and  demands 
an  instant  (ieoision.  He  urges  his  opinion,  that  they 
wotdd  be  refusing  kindness  and  truth  (rx:!<^  "^Pl) 
towards  his  master,  if  they  should  give  him  a  denial, 
because,  indeed,  they  were  not  only  his  blood-rela- 
tions, but  also  his  theocratic  spiritu.al  kindred,  never^ 
theless  he  would  not  beg  of  them  a  bride  for  the  son 
of  .Abraham.  If  they  would  not  deal  thus  kindly 
and  truly,  he  would  go  into  the  same  city,  into  the 
same  land,  to  the  right  or  to  the  left,  especially  to 
the  other  sons  of  Nahor,  as  he  had  already  intimated 
in  his  previous  words  that  he  should  be  freed  from 
his  oath  when  he  had  used  all  possible  efforts. — My 
master's  brother's  daughter,  i.  e.,  in  the  widei 
sense.  His  granddaughter,  or  the  datighter  of  the 
son  of  his  br  ither. 

*  [There  if  a  striking  contrast  between  Jacob  and  La« 
t'an  ;  starting  from  points  in  many  respects  alike,  the  on" 
graduallv  becomes  bett<l,  the   ither  worse.    See  WoB©* 

WOBTH,  p,  107.— A.  G-1 


f86 


GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES 


9.  Tht  betrothal  of  the  bride  (vers.  BO-54).  La- 
ian  and  Beihuel.  Tie  decision.  "  Rebekah's  brother 
joins  in  the  decision.  The  custom,  according  to 
which  the  brother  must  interest  himself  for  the  sister 
(ch.  xxxiv.  S  ;  XL  26  ;  Judg.  xxi.  22  ;  1  Sam.  xiii. 
22),  justified  him  in  so  doing."  Knobel.  Keil,  with 
otheis,  remarks,  this  usage  grows  out  of  polygamy, 
through  which  the  father  might  easily  come  to  have 
less  concern  tor  the  children  (daughters)  of  the  less 
beloved  wife.  They  recognize  in  the  whole  affair 
the  will  of  Jehovah  ;  they  have  neither  good  nor  evil, 
i.  e  ,  indeed,  nothing  to  speak  (Numb.  xxiv.  13,  etc.). 
The  consent  of  Rebekah  was  not  sought  in  the  be- 
trothal itself,  but  in  the  far  less  important  point  of 
the  immediate  departure.  From  this  it  follows  that 
they  were  sure  of  her  consent  to  the  union,  although 
the  authoritative  powers  of  the  house  must  decide 
upon  it. — Worshipped  the  Lord,  bowing  do^n 
to  the  earth. — A  mute  attestation  of  thankfulness, 
a  sign  of  a  mind  moved  with  astonishment  and  joy. 
But  notice  here  also  the  haste ;  his  official  zeal  cuts 
short  his  prayer.  [Baumgarten  calls  attention  to 
this  prayer  of  the  servant,  in  his  present  circum- 
stances, and  surrounded  by  those  who  did  not  honor 
Jehovah,  as  a  proof  how  well  Abraham  had  instruct- 
ed and  trained  his  household. — A.  G,]  At  first  the 
bridal-presents  for  the  bride  must  be  produced,  then 
the  betrothal-presents  for  the  family,  especially  for 
Laban  and  his  mother.  With  respect  to  the  last- 
named  presents,  they  are  an  honorable  form  of  the 
later,  at  least,  usual  purchase  of  the  bride  (see  Winer  : 
"  Marriage  ").  The  first  were  given  to  the  bride,  in 
the  name  of  the  bridegroom,  after  the  existing  cus- 
tom, according  to  which  the  bridegroom  sent  to  the 
bride  presents,  before  the  marriage,  which  should 
have  the  effect  to  cement  the  union — a  custom  still 
prevalent  in  the  East  (see  Knobel,  p.  204  •).  A 
shepherd  prince  in  Canaan  might  purchase  the  ne- 
cessary articles  of  this  kind  Irom  Phoenician  and  Ara- 
maic caravans. — And  they  did  eat  and  drink. — 
Now  first  they  could  enjoy  their  food  and  dricik, 
which  would  naturally  constitute  an  evening  feast. 

6.  T/ie  bridal  Juurneii  (vers.  54-61). — Send  me 
away,  that  I  may  go  to  my  master. — If  it  was 
bold  in  Eliezer  to  insist  upon  an  immediate  decision, 
the  successful  issue  makes  him  now,  in  his  official 
zeal,  still  bolder.  His  earnestness  assumes  the  ap- 
pearance of  harshness,  and  it  can  be  excused  only  by 
his  great  joy,  and  his  great  anxiety  to  bring  the  affair 
to  a  happy  issue,  before  anything  should  occur  to 
make  a  disturbance.  A  few  days,  or  a  tenth  of  days, 
i.  e.,  not  as  Keil  thinks,  a  few  or  7nuch  more  ten  days, 
but  at  leant  ten  days.  An  indefinite  number  of  days 
is  an  indefinite  period,  which  might  easily  be  pro- 
tracted into  a  long  period.  But  since  Eliezer  will  not 
consent  to  ten  days,  Rebekah  must  decide,  and  her 
declaration  is  cliaiacteristic  again  of  her  vigorous, 
determined,  bold  mind.  She  is  eciually  ready  for  a 
depaiture.  She  says  with  modest  but  decided 
brevity,  ~bs .  The  sudden  departure  could  hardly 
have  occuiTed  on  the  next  day ;  it  is  sufficient  that  it 
was  immediately  prepared. — Rebekah  their  sister. 
— This  ia  literally  true  oidy  of  Laban.  Rebekah 
truly  became  alto  through  her  betrothal,  the  niece 
of  her  parents. — And  her  nurse. — Deborah  (ch. 
XXXV.  8).  The  nurse  in  noble  families  usually  re- 
mained (2  Kings  xi.  2j  a  permanent  and  valued  uoin- 
panion  of  lier  foster-child. — And  they  blessed 
Rebekah. — The   words   of   blessing  form   a  little 

*  (Alao  Pictorial  Bible,  and  the  books  of  traTcl^.— A.  Q.J 


song.  They  emphasize  it  that  Rebekah  is  their  sistej 
for  they  are  proud  of  her  dim  but  great  hopes. — Bt 
thou  the  mother  of  (grow^  to)  thousands  of  mil- 
lions.— This  wish  of  a  countleiss  host  of  dcscendanta 
(not  of  children  aloue,  that  would  be  senseless)  is  an 
far  not  hyperbolical,  as  in  the  origin  and  growth  of 
the  people  of  Israel,  saying  nothing  of  the  church 
of  believers,  it  has  been  richly  fulfilled.  The  blesft 
ing  of  children  was  the  highest  happiness  of  the 
Hebrew  woman.  "  It  is  still  thus  in  the  East  (Vol- 
net:  "Travels,"  ii.  p.  359)."  Knobel.— Let  thy 
seed  possess  (see  ch.  xxii.  17).  The  house  of  Na- 
lior  itself  formed  a  certain  opposition  to  the  heatheOy 
and  well  knew  also  that  Abraham  and  the  childrer 
of  Abraham  should  complete  the  opposition.  Thes« 
intuitions  were  doubtless  refreshed  through  the  com 
munication  of  the  servaut.  We  ought  not,  however, 
to  be  surprised  that  the  two  clauses  of  this  versa 
represent  Abraham's  hope,  rather  in  respect  to  the 
number  than  the  character  of  his  seed. — And  her 
damsels. — The  stately  company  of  damsels  corres- 
ponded not  only  to  the  stately  equipage  and  approach 
of  the  suitor,  but  was  an  actual  necessity,  since  she 
was  going  into  a  strange  land,  under  the  leading  of 
strange  men.  ''  Laban  gave,  however,  only  one  maid- 
en to  each  of  his  daughters  at  her  marriage  (ch. 
xxix.  24,  29)."     Knobel. 

7.  The  meeting  of  the  bridegroom  and  the  bride 
(vers.  62-67). — And  Isaac  came. — The  apparently 
confused  narrative  here  is  found  to  be  a  clear  one, 
upon  the  supposition  of  a  clear  view  of  the  land. 
The  wells  of  Hagar  alluded  to,  lay  still  southerly 
from  Beer-sheba.  If  Eliezer  journeyed  home  from 
Mesopotamia,  or  the  northeast,  he  must  have  come 
to  Hebron  to  Abraham,  before  he  could  have  been 
visible  to  Isaac,  in  the  way  to  these  wells,  or  gen- 
erally in  his  stations  iu  the  farther  south.  But  if 
he  was  earlier  visible  to  the  yoimg  bridegroom,  it 
follows,  that  he  must  now  have  gone  from  Hebron 
northwards  into  the  field.  The  allusion  to  the  wells 
as  to  his  residence  in  the  south  region,  is  made  with 
the  purpose  of  bringing  into  prominence  again,  how 
it  occurred,  through  a  happy  providence,  that  he 
went  so  far  to  meet  the  bride.*  He  had  returned  in 
a  happier  frame  from  his  visit  to  these  wells,  which 
were  of  greater  importarjce  to  him,  since  he  usually 
had  his  outposts  in  the  south.  But  now  he  went  out 
from  Hebron  (for  Sarah's  tent  was  certainly  si  ill  at 
Hebron,  ver.  67)  into  the  peculiar  field,  or  cultivated 
region,  without  any  intimation  that  Rebekah  would 
meet  him  from  that  side,  on  the  way  down  from 
Bethlehem.  Delitzsch  :  "  He  came  from  his  arrival 
at  the  wells,  not  as  Hupfeld  and  Ewald  explain;  be 
had  even  reached  the  wells."  Delitzsch,  however, 
thinks  the  meeting  took  place  in  the  re;;ion  of  the 
wells  of  Hagar,  and  that  Isaac  had  for  the  sake  of 
meditation  removed  his  residence  from  Hebron  into 
the  south.  The  oak-grove  of  Mamre  must  certainly 
have  been  large  enough  to  give  opportunity  for  medi- 
tation. Isaac  doubtless  went  into  the  south  region, 
not  to  lead  any  technically  hermit  hfe,  but  to  over- 
see the  flocks  of  his  father.  Delitzsch  also  conjec- 
tures that  he  was  laying  the  affair  of  his  marriage 
before  the  Lord,  at  these  wells.  But  the  author 
rather  points  to  the  fact,  that  he  was  still  clinging  t« 
his  grief  over  his  mother  Sarah.  [If,  however, 
Abraham  was  now  residing  at  Beei^sheba,  then  Isaac 

•  [The  "  South  Country."  The  3J3  includes  more  tha» 
the  country  enuth  of  Palestine.  The  south  country  maj 
have  embraced  Hebron.    Comp.  ch.  xiii.  3. — A.  G.] 


CHAP.   XXrV.   1-67. 


ttt 


may  have  met  the  caravan  to  the  northward  of  this 
place.  Sarah's  tent  would  of  course  be  taken  with 
Abraham  in  his  removals. — A.  G.] — At  the  even- 
tide.— "  As  the  evening  turned  itself  hither — drew 
on."  Delitzsch. — Went  out  to  mourn  (meditate). 
— niiab .  Explanations :  1 .  For  the  purpose  of  think- 
ing.  Septuagirit,  Vulgate,  Baumgarten,  Delitzsch. 
2.  In  order  to  praii.  Targums,  Arabic  version,  Lu- 
ther, and  others.  3.  For  deliberation.  Aquila  and 
others.  4.  For  the  purpose  of  walking,  exercise. 
Syriac,  Aben  Ezra,  Kinchi.  5.  To  bring  the  trav- 
eler ( / )  Bottcher.  6.  For  lamentation.  Kuobel. 
In  order  to  give  himself  alone,  and  undisturbed, 
to  mourning  the  death  of  his  mother.  [The  first 
three  explanations  may  well  be  thrown  together, 
since  thought,  prayer,  and  deliberation,  or  medita- 
tion, are  seldom  separated  in  the  experience  of  the 
pious. — A.  G.]  Knobel  correctly  quotes,  in  favor  of 
this,  the  frequent  signification  of  n^IIJ  and  ver.  67. 
One  might  almost  think  it  was  in  the  field  of  Ephron, 
but  then  we  should  have  to  seek  the  cave  of  Mach- 
pelah  northerly  from  Hebron.  But  the  remark  of 
Knobel ''  that  Isaac  first  after  the  death  of  Abraham, 
according  to  the  Elohist  (ch.  xxv,  11),  removed  into 
the  southern  country,"  is  of  no  moment,  since  we 
must  distinguish  between  the  mere  resting-place  of  a 
subordinate,  and  the  chief  abode  of  a  shepherd- 
prince. — She  lighted  oflf  the  camel. — Another  in- 
stance of  the  rapid,  energetic  Rebekah.  "  Fell  from 
the  camel,  i.  e.,  threw  herself  off  from  the  animal 
she  rode,  sprang  quickly  down,  and  indeed  as  a  mark 
of  her  reverence  for  Isaac,  for  she  recognized  him 
as  a  man  of  rank.  This  custom  is  frequently  men- 
tioned in  the  Old  Testament  (1  Sam.  xxv.  23;  2 
Kingsv.  21), even  by  this  same  writer(Josh.  xv.  18); 
it  appears  also,  elsewhere  among  the  ancients,  e.  g., 
among  the  Romans  (Liv.  xxiv.  44).  In  the  East,  to- 
day, tlie  rider  descends  from  the  animal  he  rides 
when  he  meets  a  distiguished  person  (Niebuhr  : 
'Arabia,'  p.  50,  and  the  'Description  of  his  Trav- 
els,' i.  p.  239 ;  JoLiFFE :  '  Travels,'  p.  274),  and  it 
is  required  of  Jews  and  Christians  when  they  meet 
a  Mohammedan  of  rank  (Niebuhr,  etc.)."  Knobel. 
— What  man  is  this. — She  thus  assumes  that  Elie- 
zer  knew  hira.  A  womanly  presentiment. — There- 
fore she  took  a  veil. — Keil:  "The  mantle-hke 
'  Arabian  veil  for  the  head."  "  The  bride  appears 
before  the  bridegroom  veiled,  hence  the  nubere  riro. 
Plin.  H.  N.,  21,  22.  When  the  two  came  together 
the  veil  was  removed.  The  custom  still  exists  m  the 
F'st  (Russel,  etc.)."  Knobel.— All  things  that  he 
had  done. — Meeting  his  young  master,  the  self-im- 
portance of  the  old  servant  appears  more  freely  in 
his  words. — Into  his  mother  Sarah's  tent. — The 
tent  of  Sarah  was  reserved  for  the  new  mistress,  al- 
though Abraham  was  again  married.  It  lay  in  He- 
bron, and  there  is  no  reason  for  the  inference  of 
Knobel,  from  ver.  62,  that  it  must  be  sought  in  Beer- 
eheba  (conip.  ch.  xxxi.  33).  The  wives  also  of  the  Be- 
douin chiefs  have  their  own  tents. — And  he  loved 
her. — She  became  the  object  of  his  pecuUar  bridal 
love. — And  Isaao  ■was  comforted. — [The  word 
death  is  not  in  the  original.  It  seems  as  if  the  Holy 
Spirit  would  not  conclude  this  beautiful  and  joyful 
nanrative  with  a  word  of  sorrow — death. — Words- 
worth., p.  109. — A.  G.]  Until  this  occurred  he  had 
mourned  the  death  of  his  mother,  from  three  to  four 
years.  Since  the  great  mournings  lasted  from  thirty 
to  seventy  days  (ch.  1.  8 ;  Numb.  xx.  29 ;  Deut.  xxxiv. 
8),  Knobel  cannot  fir.d  anything  here  of  the  three  or 


four  years'  mourning  of  Isaac.  But  there  is  a  plaii 
distinction  between  the  customary  mournings  ant' 
the  weight  of  sadness  in  the  life  of  a  retiring  am 
elegiac  nature.  Lsaac  appears  to  have  clung  to  his 
mother  Sarah,  much  as  Jacob  did  afterwards  to  bij 
mother  Rebekah. 


DOCTRINAL   AND    ETHICAL. 

1.  See  the  Critical  and  Exegetieal  remarks.  TaJi 
chapter  evidently  presents  a  picture  for  all  time,  of 
a  sacred  bride-wooing.  Abraham  designates  as  th« 
chief  requisite  of  a  blessed  theocratic  marriage, 
spiritual  kindred  and  equality  of  birth.  The  Shem- 
iles  of  his  father's  house  did  not  indeed  stand  upon 
the  same  line  of  theocratic  hopes  with  himself,  but 
they  were  still  acquainted  with  his  hopes  and  recog- 
nized them ;  they  were  free  from  the  tendency  of  the 
grosser  heathenism,  and  the  result  shows  that  Re- 
bekah, the  daughter  from  the  home  of  Nahor,  had  a 
clearer  insight  into  theocratic  things  than  Isaac  him- 
self. And  although,  on  the  other  hand,  the  Canaan- 
ites,  at  the  time  of  Abraham,  were  not  so  sunken  in 
corruption  as  the  Canaanitish  generations  at  the  time 
of  Joshua ;  although  there  were  a  Melchizedec,  an 
Abimelech,  and  similar  characters,  and  around  them 
circles  who  feared  God,  among  the  people ;  still  all 
this  was  a  waning  blessing,  which  the  curse  gradu- 
ally overwhelms,  as  the  history  of  Sodom  shows, 
and  Abraham,  who  knew  the  end  of  the  Canaanites 
because  Canaan  was  promised  to  him,  could  not 
mingle  the  future  of  his  race  with  the  race  of  the 
Canaanites.  The  TiKrai'  eV  t£  Ka\ai  is  according  to 
Plato's  Si/mposio7i,  or  the  instruction  of  Diotima,  a 
peculiar  spiritual  impulse  of  Eros,  after  the  Greek 
ideal ;  but  Abraham  iu  the  theocratic  history  has 
realized  this  fundamental  principle  in  a  far  higher 
sense  (see  John  i.  13). 

2.  The  oath  upon  the  loins  of  Abraham  (see 
the  exegetieal  notes  under  the  first  paragraph).  It 
should  be  observed  that  Abraham  himself  here 
causes  the  oath  t't  be  taken. 

3.  The  Angel  of  the  Lord,  who,  as  the  Angel  of 
the  covenant,  promised  Isaac  the  heir  of  the  cove- 
nant to  Abraham,  will,  according  to  the  assurance  of 
Abraham,  mediate  and  secure  a  marriage  suited  to 
the  covenant. 

4.  The  journey  and  position  of  Eliezer  at  the 
well  in  Haran,  his  aim  and  his  prayer,  prove  that  two 
things  belong  to  a  happy  marriage  :  human  foresight 
and  wisdom,  and  the  blessing  of  Jehovah  ;  i.  e.,  not 
merely  the  general  blessing  of  God,  but  the  blessing 
of  the  God  of  the  covenant. 

5.  The  mark  which  Eliezer  fixed  upon  as  the  sign 
by  which  he  should  recognize  the  bride  selected  by 
Jehovah  for  Isaac,  shows  what  an  important  estimate 
was  placed  upon  genuine  good  works  in  the  house  of 
the  fatlier  of  the  faithful,  especially  upon  human 
friendliness,  hospitality,  kindness  to  animals  and 
men.  The  cheerful  service  which  Reljekah  gives  to 
the  aged  EUezer,  shows  a  love  of  men  free  from  any 
sensual  interest.  But  that  on  his  side,  Eliezer  placet 
a  high  estimate  upon  her  beauty,  and  in  his  conduct 
treats  her  in  a  youthful  and  complimentary  way 
shows  the  glorious  power  and  effect  of  her  beauty. 

6.  The  scripture  has  throughout  a  free  estimate 
of  the  importance  of  beauty.  It  places  the  beau- 
tiful with  the  good,  in  the  praise  of  the  creation,  as 
the  Greeks  place  the  good  with  the  beautiful  Bu' 
in  the  beauty  of  the  ancestresses  of  Israel  (Sara! 


48S 


GENESIS,  OR   THE   FIRST   BOOK   OF   MOSES. 


Rebekah.  Rachel,)  it  sees  the  symbolical  manifesta- 
tion of  a  consecrated,  beautiful  life  of  the  souL  We 
must  distinguish  clearly  in  reference  to  the  estimate 
ef  the  beautiful,  the  purely  Christian  stand|K)int, 
from  the  ecclesiastical  and  monkish.  This  last  has 
drawn  from  the  words,  '*  he  was  without  form  or 
comeliness  "  (Is.  liii.  2),  the  infeT-ence,  that  the  most 
beautiful  among  the  children  of  men  (Ps.  xlv.  3) 
was  of  an  extraordinarily  disagreeable  appearance. 
The  moral  idea,  and  the  moral  estimate  of  the  lux- 
ury, in  the  presents  of  Eliezer. 

7.  The  expression  rBXl  lOPl,  which  runs  through 
the  wliole  Old  Testament  as  a  description  of  the  di- 
vine grace  and  truth  (see  Micah  vii.  20),  and  even  in 
the  New  Testament  (John  i.  17),  appears  here  in  a 
remarkable  manner  for  the  first  time,  in  reference  to 
the  conduct  of  man  with  man.  "  Thus  also,"  says 
Delitzsch,  "  mutual  proofs  of  love  between  men  are 
ion,  and  the  mutual  truly  intended,  faithful  acts  be- 
tween men  are  ni2K."  We  must,  however,  hold, 
mdi-ed,  that  these  ideas  even  in  reference  to  the  re- 
lations of  man  to  man,  have  a  theocratic  definiteness 
and  peculiarity.  The  house  of  Nahor  must  prove, 
through  its  love  to  Abraham,  that  it  went  with  him 
m  spirit,  and  through  its  truth  preserves  its  connec- 
tion with  him.  Under  these  circumstances,  the  re- 
fusal of  their  daughter  would  have  been  theocratic 
felony. 

8.  The  importance  of  pious  mothers  for  the  king- 
dom of  God. 

9.  The  elevated  distinction  of  the  wife,  in  the 
history,  and  for  the  history  of  the  kingdom  of  God. 

10.  Eliezer's  bride-wooing,  the  first  speech  in  the 
Bible,  a  fit  beginning  for  the  whole  circle  of  biblical 
speeches. 

11.  Eliezer,  the  earthly  messenger  of  Abraham, 
In  the  convoy  of  the  heavenly  messengers.  A  pious 
diplomat,  accompanied  by  the  Angel  of  the  Lord. 
The  diplomats  of  this  world  are  often  accompanied 
by  demons. 

12.  The  propensity  of  Isaac  for  retirement  and 
mourning,  agrees  with  his  passive  individuality, 
and  with  his  fearful  and  affecting  experiences  in  his 
childhood  upon  Moriah.  If,  in  after  times,  he  does 
not  seem  fully  to  understand  the  great  consequence 
of  his  father,  and  clings  to  and  pines  for  his  motlier, 
this  is  explained  by  his  history  ;  but  we  see  also  how 
very  greatly  the  hopes  of  Abraliam  were  endangered 
through  this  retiring  and  melancholy  propensity. 
But  Abraham  saw  the  right  way  to  relief  Reliekah 
was  a  consoling  providential  gift  from  Jehovah  for 
I.saac,  and  lie  was  rescued  from  the  lonely  way  of  the 
recluse,  since  he  now  entered  fully  upon  the  way  of 
the  future  of  Israel. 


HOMTLETIOAL    AND    PRACTICAL. 

Abraham's  marriage-suit  for  his  son  Isaac. — Tlie 
•anctification  of  the  bride-wooing. — The  qualifica- 
tions of  a  blessed  bride. — The  life  pictures  in  tliis 
history :  Abraham,  EMezer,  Rebekah,  Laban,  Is:mc. 
— The  motlier  in  the  history  of  the  founding  .if  ilic 
kingdom  of  God. — The  tworeniarkalili'  meetings  (that 
of  Eliezer  and  Rebekah,  and  that  of  Rebekah  ai.d 
Ipaac),  a  lesiitnony  for  the  old  proverb  that  "mar- 
riages are  ni.ide  in  heaven." — How  this  proverb  has 
it!)  Bignilicaiice  :  a.  In  the  narrower  sense,  in  the 
ti.arriage  of  the  pious;  b.  in  the  wider  sense,  in  the 
Diarriage  of    the  ungodly  (the  providence  of  judg- 


ment' ,  c.  in  the  sense  of  a  divine  discipline  and  in 
struetion,  leading  from  the  way  of  evil  to  .ne  way  of 
virtue  and  salvation. — Rebekah  as  a  maiden,  virgin, 
bride,  wife,  mother. — (The  heroine  at  last  acted  too 
purely  as  a  heroine.  She  must  repent.  Shesawhei 
Jacob  no  more  after  their  separation). — The  coopera- 
tion of  parents  in  the  marriage  of  their  children . 
a.  Its  justice  or  propriety  ;  b.  its  limits. — Eliezer  in 
his  fiithtiilness,  prudence  and  piety. — Eliezer,  an  ex 
ample  of  the  way  in  which  the  blessing  of  the  Lord, 
and  the  faithfulness  of  men,  meet  together  in  one. — 
EUezer's  petition  and  tliauksgiving. — The  import  ot 
beauty  in  the  kingdom  of  God. — Rebekah's  charming 
service,  the  peculiar,  fundamental  trait  of  a  noble, 
pious  womanliness. — The  blessing  of  an  unfeigned 
human  friendliness.^Esiiecially  in  the  female  sex. — 
EUezer's  speech  the  first  in  the  Bible :  a.  As  the 
speech  of  a  servant;  b.  of  a  master;  c.  which  turns 
the  heart  to  the  master. — The  love  and  truth  of  God, 
as  a  foundation  for  love  and  truth  among  men. — The 
bridal  feast  at  Haran. — Ditain  me  not,  or  the  imre- 
strained  eagerness  to  reach  the  goal. — The  caravan 
of  Rebekah,  or  the  kingdom  of  God  under  the 
figure  of  a  journeying  pilgrim  and  wanderer.* — 
Isaac's  and  Rebekah's  meeting. — Isaac's  transforma- 
tion.—The  blessing  of  pious  love. — Rebekah  in  the 
tent  of  Sarah,  or  the  joining  of  a  new  blessing  to 
the  old. 

1.  Vers.  1-9.  Starke:  Certainly  it  was  no  small 
thing,  since  Abraham  is  represented  as  a  prince, 
that  Eliezer,  next  to  his  master,  should  have  supreme 
command  in  all  the  house.  The  word  "servimt," 
therefore,  is  not  a  term  of  contempt  here,  but  a 
truly  marked  name  of  honor,  as  the  word  T3S 
is  elsewhere  used  also  (Ex.  v.  21,  etc.).  Joseph  was 
such  a  servant  afterward  in  the  house  of  Pliaraoh 
the  king  (ch.  xxxix.  4). — Luther  :  It  is  truly  in  the 
arrangement  of  a  household  a  great,  valuable  gift,  to 
have  a  faithful  servant  or  maiden,  since  the  dishon- 
esty and  wickedness  of  servants  is  a  common  com- 
plaint the  world  over. — Ckasikr:  Tlie  blessing  of 
God  makes  lich  without  toil  (Frov.  x.  22 ;  Ps. 
cxxviii.  4).  When  one  has  something  important  be- 
fore liim,  let  him  attend  to  it  with  pruilence  and  un- 
der good  advice.  (There  follow  here  .■several  remarks 
upon  the  true  marriage,  and  u|ion  the  duties  of 
parents  and  cinldren  in  contracting  marriage.)  (Jer. 
xxix.  6;  1  Kings  xi.  4.)  Langk:  Ver.  5.  Whoever 
allows  himsell'  to  be  used  in  important  concerns,  does 
well  to  seek  beforehand  full  instructions. — The  Angel 
(Hcb.  L  14:  Ps.  xxxiv.  8). — Cramer:  Homes  and 
goods  are  inherited  from  parents,  but  a  prudent  wife 
comes  from  the  Lord  (Prov.  xix.  14). — ScuRonKR: 
The  hoary  head  should  impel  us  to  set  our  household 
in  order  (Calvin). — The  last  Labor  of  each  of  the 
pati  iarchs,  is  to  attend  to  the  necessary  dispositions 
and  arrangements  with  respect  to  their  successors 
(Drechsler). — What  .\brahamiii  his  faith  here  avoids, 
was  expressly  forfiidden  to  the  pi'ople  of  Abraham 
in  the  law  (ch.  xviii.  19;  Ex.  xxxiv.  16;  Hcut.  vii. 
1-3).  Natural  prudence  would  have  led  Abraham  to 
coutract  an  alliance  with  one  of  the  Canaanitish  fam 
dies  through  the  marriage  of  I.saac,  to  have  thus  se 
cured  lor  himself  support  and  protccticm,  and  indeed 
thus  to  have  taken  the  first  step  toward  the  posses 
sion   of    the  land  of  Canaan ;   but   he   had  le;irnea 


•  [Tlioso  wlio  would  see  tlio  rosombliij.ee lierj  alliidol  to 
elevated  into  ii  typo,  and  drawn  out  at  Icnptli,  may  co  .sull 
WoitDswoRTn,  II.  107,  who  is  rioli  In  tlicsc— at  times  fancies 
and  at  limes  very  etrilong  suggestionK.— A.  rt  i 


CHAP.    XXIV.    1-67. 


48S 


already  that  God  directed  his  way,  etc.  (Roos). — It 
occurs  even  to-day,  in  the  East,  that  the  marriage  of 
children  is  arranged  Ijy  the  parents,  before  the  young 
persons  liave  seen  each  other.  Similar  occurrence, 
ch.  xxi.  21 — The  doctrine  we  draw  from  tliis  pas- 
sage, is  this,  that  parents  should  take  care  for  tlieir 
sons  and  daugliter^-,  that  they  may  be  advanced  to 
an  honorable  marriage  state,  although  parents  at 
times  misuse  their  power  and  right,  and  constrain 
children  to  take  those  in  marriage  whom  they  have 
not  loved,  Such  parents  should  be  punished,  for 
they  have  no  parental  heart  or  disposition,  but  are  as 
blocks  or  stones,  etc.  (Luther). — Here  the  angels  are 
the  serviints  of  the  sacred  marriage  (Lcthkr 
against  "The  Romish  Celibacy  ").  [Parents  in  dis- 
po.sing  of  their  childi-en,  should  carefully  consult  the 
welfare  of  their  souls,  and  their  furtherance  in  the 
way  to  heaven.    Henry.- — A.  G.] 

"2.  Vers.  10-21.  St.irke:  (.\11  the  goods  of  his 
master  were  in  his  hand.  The  Jews  infer  from  this 
that  Eliezer  had  taken  an  inventory  of  his  mastei's 
goods  with  him  to  Haran,  that  he  might  persuade 
more  readily  the  bride  of  Isaac  to  go  with  him  !) 
Ver.  14.  Upon  the  desire  of  Eliezer  to  recognize 
the  bride  through  a  sign.  We  see  that  God  himself 
was  not  displeased  with  it.  But  it  does  not  follnw, 
therefore,  that  we  should  follow  this  example,  since 
that  would  be  to  tempt  God.  (But  the  general  truth 
that  the  cheerful  readiness  to  render  service  to  the 
aged  and  helpless,  and  au  affable  demeanor,  are  to 
be  viewed  as  qualities  in  maidens  which  render  them 
worthy  of  love,  and  desirable  in  marriage,  is,  how- 
ever, truly  contained  in  this  example.) — Cramer  : 
Ver.  11.  A  reminding  us  of  our  duty,  to  relieve  the 
animals  from  their  toil,  and  to  feed  and  water  them 
at  the  proper  time. — Ver.  17.  A  Christian  must  be- 
gin his  bride-wooing  with  prayer. — Mdsculus  :  To 
be  a  creature  of  God,  is  common  to  all ;  to  be  beau- 
tiful is  the  mark  of  special  favor.— (Upon  ver.  19. 
This  was  a  great  offer  surely,  since  it  is  well  known 
that  when  camels  have  had  nothing  to  drink  for  sev- 
eral days,  they  drink  for  a  long  time  after  one 
another  before  tliey  are  satisfied). — Christian  parents 
should  train  their  children,  especially  their  daughters, 
not  to  idleness  and  pride,  but  to  household  duties  and 
work. — Ver.  21.  A  man  often  does  something  in  the 
simplicity  of  his  heart,  and  knows  not  what  end  God 
will  make  it  serve. — We  may  serve  our  neighbors  in 
a  greater  measure  than  they  desire. — Lisco :  The 
ring.  Either  a  semicircular  ring,  as  a  diadem  for 
the  brow,  pendent  above  the  nose,  or  the  customary 
nose-ring  of  the  East  (Isa.  iii.  21  ;  Ezek.  xvi.  12  ; 
Prov.  xi.  22). — Calwer  Handbuch  :  A  remarkable 
hearing  of  prayer. — Schroder  :  The  Arabians  still 
call  Mesopotamia  El  Dschesireh,  i.  e.,  the  island. — 
At  one  sign  from  the  camel's  driver  the  camel  kneels 
down ;  at  another  he  rises  up. — The  Arabian  ge- 
ographers still  recognize  the  fountains  without  the 
city,  which  provide  the  needy  inhabitants  with  water. 
— Vaxerids  Herberger  :  A  yovmg  person,  also, 
ehould  not,  as  dazzled  and  blinded,  cling  to  one  only, 
and  think  that  if  he  could  not  obtain  that  one,  he 
must  go  out  from  the  world,  but  should  ever  look  to 
the  Lord,  and  see  whither  he  will  lead  him.  What 
God  gives  prospers  well,  but  what  men  and  the  lust 
ftf  the  eye  gives,  that  becomes  a  pure  purgatory. 
(But  although  the  understanding,  and,  indeed,  the 
Bpiritual  understanding,  should  direct  the  affair,  still 
the  choice  itself  remains  a  matter  of  the  heart). 
[We  hero  learn  to  be  particular  in  commending  our 
jffiirs  to  the  conduct  and  care  of  divine  providence 


It  is  our  wisdom  to  follow  providence,  but  folly  u 
force  it.    Henry. — A.  G.] 

3.  Vers.  22-33.  Starke:  (Upon  ver.  22  Is 
not  in  opposition  with  1  Tim.  ii.  9, 10  ;  2  Tim.  iii 
4,5,  to  put  on  these  ornaments?  We  answer: 
1.  Rebekah  had  no  conceit  of  herself  in  connection 
with  them ;  2,  as  Sarah  was  a  princess,  so  Rebekah 
became  the  daughter  of  a  prince,  and  we  cannot  re- 
fuse to  distinguished  persons  a  certain  preomineno* 
in  clothing  and  ornaments ;  3.  the  great  abundance 
of  gold,  precious  stones  and  jewels  in  the  Levitical 
cultus,  was  not  to  contribute  to  pride.) — Cramer  ; 
Ver.  27.  If  God  has  heard  us,  we  should  thank  him. 
— Ver.  31.  Blessed  of  the  Lord.  An  honorable 
title  of  the  believer  in  the  Old  Testament  (Ps.  xxxvii. 
22,  etc.). — To  be  obliging,  mild,  hospitable,  is  a 
Christian  virtue. — Calwer  Handbuch:  (The  brace- 
lets were  42  ducats,  the  ring  2  ducats),* — Schroder  : 
One  Tiiay  hold  this  before  the  sour  liypocrites,  who 
hold  it  a  part  of  spirituality  and  peculiar  s.inctity 
not  to  wear  gold  or  silver.  God  permits  the  pomp, 
splendor  and  ornaments  at  a  marriage  fea.<t.  Even 
the  dance  cannot  be  condemned,  if  it  is  carried  on 
in  a  chaste,  moral  and  honorable  way.  Luther. 
[The  hypothetical  "  if"  shows  the  doubtfulness  of 
this  aimouncement  even  in  Luther's  mind,  and  in 
the  circumstances  by  which  he  was  surrounded. 
— A.  G.] — Ver.  31.  Upon  Laban's  sonorous  words. 
As  soon  as  a  living  consciousness  of  God  springs  up 
in  any  one,  there  enters,  as  its  consequence,  a  sacred 
horror  of  going  beyond  one's  own  stand-point  (Heng- 
stenberg).  (But  although  Laban  speaks  here  beyond 
his  own  proper  measure,  still  we  are  not  justified  in 
denying  his  piety). 

4.  Vers.  34-49.  Starke  :  Upon  ver.  35.  Herein 
Eliezer  shows  his  prudence.  He  knew  well  that  a 
mother  would  never  give  her  daughter  to  a  man  who 
lived  more  than  a  hundred  miles  away,  in  scanty, 
perhaps  needy  circumstances.  He  thus  also,  when 
he  says,  "  The  Lord  hath  blessed  my  master,"  turns 
away  from  his  master  every  suspicion  that  he  had 
gained  such  great  wealth  in  any  wrong  way. — Upon 
ver.  37.  Hence  they  could  not  entertain  the  thought, 
if  Abraham  is  so  rich  why  so  great  and  expensive  a 
journey  ?  (he  could  indeed  have  easily  taken  a  Ca- 
naanitess). — Upon  ver.  47.  In  verses  22,  23,  it  is  said, 
the  servant  had  given  her  the  presents  before  he  had 
asked  after  her  relationship,  here  the  reverse  seema 
to  be  true  ;  but  the  two  are  easily  reconciled  upon 
the  supposition  that  he  brought  out  the  presents  be- 
fore the  question,  but  after  it,  laid  them  upon  her.f 
(They  are  rather  reconciled  upon  the  theory,  that  he 
here  gives  the  order  of  tilings  as  he  would  have  acted, 
while  he  himself  above,  in  tlie  joy  of  his  heart,  a  little 
too  hastily,  or  in  the  strong  assurance  of  a  prosperous 
issue,  had  actually  done  both  things  at  the  same  time, 
leaving  out  of  view,  thiit  by  the  presupposition  and 
statement  of  the  question  here,  he  declares  the  friend- 
hness  of  the  family  of  Beihuel  ) — To  the  rifjht  hnnn 
or  to  the  left.  Nahor  left  se\  eral  sons,  and  Eliezer 
was  not  therefore  confined  to  one  line  of  Nahor's 
descendants. — The  Christian  suitor  must  not  seek  to 
constrain  by  power  the  consent  of  the  bride,  of  her 
parents  and  friends,  but  leave  all  to  the  providence 
of  God. — Schroder  :  The  fulness  and  particularity 
with  which  the  servant  makes  his  narrative,  igreea 

•  [The  bracelets  w^-re  from  four  to  five  ounces  in  weigh 
— their  value  would  depend  upon  the  precious  stones  con* 
nected  with  them.    Bush,  ii.  p.  43. — A.  Gl 

t  (This  is  clearly  the  proper  way  of  reconciling  the  twr 
statements. — A.  G.J 


t»0 


GENESIS,  OR   THE   FIRST   BOOK  OF  MOSES. 


perfectly  with  the  character  of  the  affectionate,  in- 
telhgent,  ai'd  aged  parents.  He  knows  how  to  put 
every  lever  into  play  ;  he  uses  every  possible  means. 
— While  in  verse  14  he  had  used  the  common  term 
maiden,  he  uses  here  with  great  dihgence,  in  his  cir- 
cumstantial speech,  the  more  elevated  term  virgin. 
[The  distinction  referred  to  is  that  between  Betkulah 
and  Almah.  The  latter  appears  in  Is.  vii.  14.  See 
Wordsworth. — A.  G.] — The  nose-ring,  the  golden 
ring,  which  penetrated  the  middle  wall  of  the  nose, 
hung  down  over  the  mouth,  was  a  female  ornament 
of  the  ancient  East  (Ezek.  xvi.  12),  and  remains  so 
still,  according  to  Niebuhr  and  Arvieux.  About  the 
size  of  a  dollir,  it  frequently  surrounded  the  whole 
mouth.  It  is  at  present  also  used  among  the  Ara- 
bians as  an  engagement  present 

5.  Vers.  60-64.  Starke  :  Upon  ver.  50.  The 
received  conjecture  that  Bethuel  stands  in  the  back- 
ground because  he  was  old  or  sick.  Otherwise  it 
appears  as  if  the  brother  had  somewhat  to  say  m  the 
marriage  of  his  sister. — Upon  ver.  52.  Eliezer  must 
have  been  a  most  devout  worshipper  (vers.  12,  26, 
27). — Christian  (pious)  marriages  are  not  by  chance, 
but  made  by  God. — Bibl.  Wirt. :  When  parents  see 
that  God  deals  with  their  children  in  a  favorable  way, 
they  should  not  have  too  much  unseasonable  consid- 
eration or  hesitancy. — Schrodkr  :  Of  a  so-called 
purchase-price  (for  the  wife)  (ch.  xxix. ;  Exod.  xxii. 
16,  17),  which  was  usually  analogous  to  the  price  of 
a  slave, — as  the  Arab  of  to-day  purchases  his  bride 
perhaps  for  from  three  to  five  camels — and  of  our 
word  marriage,*  from  to  buy,  or  to  hire,  there  is 
nothing  said  here,  since  the  suitor  divided  richly  his 
jewels  between  Laban  and  the  mother. 

6.  Vers.  54-61.  Starke:  Upon  ver.  55.  Be- 
cause she  must  go  with  him  to  about  1 24,  or,  accord- 
ing to  another  reckoning,  128  miles.  The  Jews  have 
received  it  as  a  rule  that  there  should  be  at  least  ten 
months  between  the  engagement  and  the  home- 
bringing  of  the  bride.  (The  Jews  understand  CO^ 
to  mean  a  year,  and  under  the  tenth,  ten  months.) — 
Lanqe  :  Although  Eliezer  would  not  be  detained  seve- 
ral days,  it  is  not  necessary  to  conclude  that  the  de- 
parture took  place  on  the  very  next  day.    (He  reminds 

*  (Geiman  :  heirathtn  from  Aetren,  i.  e.,  miethen  kauft-n^} 


us,  with  good  reason,  that  Rebekah  had  her  things  3« 
arrange  and  pack  for  the  departure,  etc.  It  is  c(!P 
tain  that  they  hasted,  and  did  not  remain  more  than 
ten  days).  Upon  ver.  56.  A  Christian  must  guard 
his  time  carefully. — Pious  parents  should  not  eon- 
strain  their  children  to  a  marriage  to  which  they 
have  no  inclination. — 0  ye  maidens,  see  that  th« 
pious  Rebekah  has  found  her  bridegroom,  not  as  she 
gave  way  to  idleness,  or  entered  the  unseemly  dances, 
but  as  she  discharged  her  duty.  Follow  her  example, 
fear  God  and  labor  diligently,  God  will  bring  you  to 
the  one  for  whom  he  has  assigned  you. — Osiander: 
The  desire  of  pious  people  for  a  blessing  upon  others 
are  mighty  prayers  before  God,  and  therefore  ara 
never  in  vain. 

7.  Vers.  62-67.  Starkk:  Nothing  is  said  here  of 
Abraham,  but  he  will  doubtless  receive  his  daughter- 
in-law  in  the  most  friendly  manner  and  with  many  ben- 
edictions, and  the  account  given  hereof  by  Eliezer  must 
have  afforded  much  satisfaction,  and  furnished  mat- 
ter for  praise  to  God.  (An  allegorical  explanation 
of  the  marriage  of  Isaac,  in  reference  to  the  marriage 
of  Christ  with  his  Church,  is  here  introduced). — Upon 
ver.  62.  Whoever  will  be  free  must  know  how  he 
is  to  support  and  care  for  his  wife. — (Osia.ndek  : 
Married  men  must  love,  not  hate  or  strike  their 
wives.) — A  happy  and  well-sustained  marriage,  miti- 
gates greatly  the  adversities  of  this  life.  (Sir.  xxxvi, 
24.) — ScHRiJDER  ;  The  twilight  resting  upon  the  field 
is,  in  nature,  what  the  vesper-bell  is  in  the  Church. 
— Rebekah  throws  herself  from  the  animal  she  rode, 
immediately,  in  an  impulsive,  hasty  manner. — The 
Arabian  woman  still  comes  down  from  her  camel 
when  she  meets  a  man  of  the  same  or  higher  rank 
than  herself.  Niebuhr  was  a  witness  of  such  a  meetr 
ing  (1  Sam.  xxv.  23;  Ps.  xlv.  12). — The  bride  was 
constantly  led  veiled  to  the  bridegroom.  After  the 
completed  marriage,  he  could  first  see  her  with  her 
face  unveiled. — In  ver.  16  above,  as  also  Rachel,  ch. 
xxix.  9,  Rebekah  was  engaged  in  her  duties,  and 
therefore,  as  was  customary,  without  the  veil. — (The 
above-quoted  allegory  of  Rambach :  As  that  (mar- 
riage of  Isaac)  happened  according  to  the  appoint- 
ment of  his  father  Abraham,  so  this  (espousal  of 
Christ)  is  according  to  the  good  pleasure  of  tha 
Father,  etc.) 


THIRTEENTH    SECTION. 

AbrahanC»  second  Marriage.     Keturah  and  her  Som.     Abraham't  death  and  hia  burial. 


Chapter  XXV.    1-10. 


Then  again  Abraham  took  a  wife,  and  her  name  was  Keturah  [iiworse  v«pw,  tr^'anoe]. 

And  she  bare  him  Zimran  [=  Simri.  Celelinitod  in  song,  renowned],  and  Jokslian  [foirierj.  and 
Medan  [Btrife],  and  Midian'  [contention],  and  Ishbak  [leaving,  forsaking],  and  Rhuiih  )  Dowod,  Bad 
—pit,  grove].       And    Jokshan    begat    Slieba    [mim  ;  the  Sabmans],  and    Dedan  [Furst:  ;ow  country, 

lowlands].  And  the  son.s  of  Dedan  were  Asshurim  [plural of  Aeshur.  Parst:  bcro, Btri.aBth],  and 
Letu.shirn  [hammered,  Bhorpenod],  and  Leunimim  [people].  And  the  sons  ot  Miaian ;  iHphab 
[darkness,  gloomy],  and  Epher  [=opher;  a  young  animal,  calf],  and  Hanoch  j  lnitiat<«.'J,  ailQ  Ab.dal 


OHAP.  XXr.  1-10. 


41»1 


All  tliese  were  the  chil 


S&thei  of  wisdom,  the  wise],  and  Eildaah  [Cesenius  :  whom  Ood  has  called] . 
ren  of  Keturah. 

6,  6       And  Abraham  gave  all  that  he  had  unto  Isaac.     But  unto  the  sons  of  the  concu 
bines,  which  Abraham  had,  Abraham  gave  gifts,  and  [separating]  sent  them  away  from 

7  Isaac  his  son,  while   he  yet  lived,   eastward,   unto  the  east  country.     And  these  an 
the  d.ays  of  the  years  of  Abraham's  life  which   he  lived,  an   liundred  threescore  and 

8  fifteen  years.     Then  Abraham  gave  up  the  ghost,"  and  died  in  a  good  old  age,  an  old 
man,  and  full  [satisfied  with  life;  seech,  xxxv.  29]  of  years ;  and   was  gathered  to  his  people. 

9  And  his  sons  Isaac  and  Ishmael  buried  him  in  the  cave  of  Machpelah,  in  the  field  of 
10  Ephron  the  son  of  Zohar  the  Hittite,  which  is  before   [easterly  from]   Mamre;   The  field 

which  Abraham  purchased  of  the  sons  of  Heth  :  there  was  Abraham  buried,  and  Sarak 
his  wife. 


[>  Ver.  2.— Medan,  Judgt,  and  Midian,  one  vtho  meaturex.  Murphy.— A.  G.] 
••  Ver.  8.— lat.,  Breathed  out.-A.  G.) 


'GENESAl  EEMAEK8. 

The  present  section  is  closely  connected  with  the 
following  (vers.  12-18)  which  treats  of  Ishmael,  and 
with  the  whole  history  of  Isaac,  under  the  common 
idea  of  the  descendarits  of  Abraham.  It  introduces 
6r3t  these  descendants  in  the  widest  idea  of  the 
word :  the  sons  of  Keturah.  Then  those  in  a 
narrower  sense :  the  family  of  Ishmael.  .\nd  upon 
these,  those  iu  the  most  restricted  sense  :  Isaac  and 
his  sons.  The  writer  adheres  to  the  same  method 
here  which  he  has  followed  in  the  presentation  of  the 
tabular  view  of  the  nations.  He  begins  in  his  descrip- 
tion with  those  most  remote,  then  proceeds  to  those 
nearer,  and  finally  comes  to  those  standing  nearest 
the  centre.  We  cannot,  however,  make  the  Tholrdoth 
(generations)  here  the  place  of  a  division  in  the 
history,  since  the  end  of  the  life  of  Abraliam  marks 
distinctly  a  section  which  is  closed  at  the  beginning 
of  the  history  of  Isaac ;  and  thus,  as  the  genealogy 
of  Keturah  is  interwoven  with  the  history  of  Abra- 
ham, so  the  genealogy  of  Ishmael  is  connected  with 
the  history  of  Isaac.  Knobel  holds  that  the  section 
ver.  1-18  belongs  to  the  original  writing.  But  it  is 
not  Elohistic  merely  because  it  contains  genealogies, 
but  because  of  the  universal  relation  of  the  tribes 
here  referred  to.  Knobel  remarks  upon  the  two 
genealogies  of  Keturah  and  Hagar.,  that  the  tribes 
dwelt  in  western  Arabia  and  Arabia  Petrea,  and  also 
in  the  northern  half  of  Arabia  Felix,  while  the 
descendants  of  Joktan  (ch.  x.  26  ff.)  belonged  to 
Bouthem  Arabia,  at  least  in  the  earliest  time.  "  From 
the  Abrahamic  horde  (?)  there  were  thus  divisions 
who  went  to  the  east,  south-east,  and  south,  where, 
however,  they  found  original  Arabian  inhaliitauts, 
with  whom  they  mingled  and  formed  new  tribes. 
We  are  not,  therefore,  to  understand  that  the  tribes 
here  mentioned  in  each  case  were  descended  entirely 
from  Abraham.  It  is  not  intended,  even,  that  these 
tribes  alone  peopled  the  regions  described  ;  rather  they 
were  inhabited  by  other  tribes  also,  e.  g.,  Amalekites, 
Horites,  Edomites,  and  others.  The  Arabs,  who  are 
truly  »>  very  dependent  upon  the  Hebrew  traditions, 
agree  essentially  with  the  Hebrew  accounts.  They 
ilistinguisb :  1 .  Original  Arabs  in  dilferent  parts  of 
Arabia;  2.  Katanites  in  Yemen  and  Hhadramant, 
and  3.  Abrahamite'  in  Hedjaz,  Nejd,  etc.,  but  trace 
back  the  last-named  to  Ishmael,  who  turned  his  course 
to  Mecca,  sind  joined  the  tribe  Djorhomites,  with  whom 
Bagar  herself  was  buried.  (See  Ibn  Coteiba,  ed.  bv 
W-jstonl'eld,  pp  18,30  8".    AsuLFEnA:  Hist.  Anteisl.. 


ed.  by  Fleischer,  p.  190  ff.)"   Knobel.     [Also  articta 
"Arabia,"  in  Kitto  and  in  Smith. — A.  G.] 


EXEGETICAI,  AND  CRITICAL. 

1.  Vers.  1-4.  Abraham  and  Keturah. — Then 
again  Abraham  took  a  wife. — The  sense  of  this 
statement  evidently  is  :  1.  That  Abraham  took 
Keturah  first  after  the  death  of  Sarah,  and  had  six 
sons  by  her,  thus  at  an  age  of  137  years  and  upward 
(Abraham  was  ten  years  older  than  Sarah,  who  died 
aged  127  years);  2.  that  Keturah,  although  united 
with  Abraham  according  to  the  nature  of  monogamy, 
enjoyed  only  the  rights  of  a  concubine  (see  ver.  6, 
comp.  1  Chron.  i.  32).  The  first  point  is  opposed 
by  Keil:  "It  is  generally  held  that  the  tnarriage 
of  Abraham  with  Keturah  was  concluded  after  the 
death  of  Sarah,  and  that  the  power  of  Abraham  at 
so  great  an  age,  to  beget  still  six  sons,  is  explained 
upon  the  ground  that  the  Almighty  God  had  endowed 
liis  body,  already  dead,  with  new  life  and  generative 
strength,  for  the  generating  of  the  son  of  promise. 
This  idea  has,  however,  no  sure  ground  upon  \\  hich 
it  rests,  since  it  is  not  said  that  Abraham  took 
Keturah  to  wife  first  after  the  death  of  Sarah, 'etc. 
This  supposition  is  precarious,  and  does  not  agree 
well  with  the  declaration  that  Abraham  had  sent 
sway  the  sons  of  his  concubines  with  presents  during 
his  own  lifetime,"  etc.  Keil  appears  desirous  to  save 
the  literal  expression,  that  Abraham's  body  was  dead 
when  he  was  a  hundred  years  old  (Rom.  iv.  19)  but 
in  the  eifort  comes  into  direct  conflict  with  the  moral 
picture  of  the  life  of  Abraham,  who  even  in  hia 
younger  years  had  only  taken  Hagar  at  the  sugges- 
tion of  Sarah,  m  impatience  as  to  the  faith  of  the 
promise,  and  thus  certainly  would  not  iu  later  vears, 
and  when  there  was  no  such  motive,  have  violated 
the  marriage  rights  of  Sarah  by  taking  another  wife.* 
He  might  also  send  the  sons  of  Ketur.ah  away  from 
his  house  before  they  were  from  thirty  to  forty  years 
of  age,  as  he  had  before  sent  Ishmael  away.  The 
expression  as  to  the  dead  body  evidently  cannot  be 
understood  in  an  absolute  sense,  otherwise  the  con 

*  [It  is  not  unusual  for  the  author  to  go  back  and  brinft 
up  the  narrative,  especially  at  the  close  of  one  section,  or  a) 
the  beginning  of  another ;  but  it  is  not  probable  that  thii 
is  the  case  here.  We  may  hold  to  the  literal  sense  of  thi 
words,  that  .Abraham's  body  was  dead,  i.  e.,  dead  astfl  off- 
spring,  and  yet  hold  that  the  energy  miraculoui^ly  given  u 
ir  fir  the  conception  of  Isaac  was  continued  after  Sarrb' 
death.— A.  G.l 


0)2 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


ception  of  Isaac  even  could  not  be  spoken  of.  But 
if,  however,  tlieio  is  a  miracle  in  tlie  conception 
of  Isaac,  it  follows  only  that  the  facts  of  our 
history  are  to  be  viewed  as  extraordinary,  not  as 
Bomeihing  incredible. — And  she  bare  him  (see 
1  Chron.  i.  32),  —  1.  Keturali's  sons:  Zimrain. 
Zo^Spuv  or  ZfM3()«i',  etc.  in  the  Septuagint.  Kiiobel 
compares  it  with  ZaBp^i^,  the  royal  city  of  Ko-aiBoK^A- 
»rTai,  westwards  from  Mecca,  upon  the  Red  Sea, 
gpokeu  of  in  PtolemjEITs,  B,  7,  6,  etc.  Still  he  is  in 
doubt.  According  to  Delitzsch  they  lie  nearer  the 
Zemareni  (Plin.  vi.  32).  —  Jokshan.  —  Knobkl  : 
"  Probably  the  Ka-TaavTrai  (in  Ptolem.  vi,,7,  6)  upon 
the  Red  Sea."  Keil  suggests  the  Himjaric  tribe  of 
Jakisch,  m  soutliern  Arabia. — Medan  and  Midian. 
— Knobi;l  :  "  Without  doubt  Muo.di'o,  upon  the  east- 
ern coast  of  the  Ailanitic  gulf,  and  Mu^la^la,  a  tract 
to  the  north-east  of  this,  in  Ptolem.  vl.  7  ;  ii.  27. 
The  two  tribes  appear  to  have  been  united.  The 
Arabian  geographers  regard  a  place,  Madjain,  iis  the 
residence  of  the  father-in-law  of  Moses." — Ishbak. 
Knobel  :  "  Perhaps  the  name  is  still  preserved  in 
Schobeck,  a  place  in  the  land  of  the  Edomites." — 
Shuah. — Knobel  :  "  It  must  be  sought  in  or  near 
the  Edomites,  since  a  friend  of  the  Edomite,  Job, 
belonged  to  this  tribe  (Job  ii.  11)."  Other  explana- 
tions may  be  seen  in  Delitzsch  and  Keil. — 2.  Jok- 
shan'x  sons :  Sbeba. — Probably  the  Saba;ans  men- 
tioned in  connection  with  Tema  (Job.  vi.  19).  The 
plunderers  of  the  oxen  and  asses  of  Job  (Job  i.  15). 
— Dedan. — Named  in  Jer.  xxv.  23,  in  connection 
with  Tema  and  Buz,  as  a  commercial  people. — 3. 
T/ie  sonx  of  Dedan:  Ashurim,  compare  with  the 
tribe  Asyr ;  Letushim,  with  the  Ba7iu  Letts  ;  Le- 
ummim,  with  the  Banu  Lam.  —  4.  Tlie  sons  of 
Midian  :  Epha. — Named  in  Isa.  Ix.  H,  in  connection 
with  Midian,  a  people  trading  in  gold  and  incense. — 
Epher. — The  Banu  Ghifar  in  Hedjaz;  Hanoch, 
compare  with  the  place  Hanaki/e^  thvee  days  journey 
northerly  from  Medina :  Abidah  and  Eldaah. 
"Compare  with  the  tribes  Abida  and  Wadaah,  in 
the  vicinity  of  Asyr."  Keil.  For  the  more  particular 
and  detailed  combination  of  these  names  with  Arabic 
tribes,  see  Knobel,  p.  188-190.  [The  attempt  to 
identify  these  tribes,  and  fix  their  locality,  has  not 
been  very  successful.  The  more  full  and  accurate 
explorations  of  Arabia  may  shed  more  light  upon 
what  is  uow  very  obscure — although  it  is  prob;ible 
that  in  their  eternal  wars  and  tumults,  their  fixed 
limits,  and  probably  the  tribes  themselves,  have  been 
lost.--A.  G.j 

2.  Vers.  5,  6.  AbrahavVs  bequests. — All  that 
he  had, — i.  e.,  The  herds  and  essential  parts  of  his 
possessions.  Isaac  was  the  chief  heir  of  his  legit- 
imate marriage.  This  final  distinction  was  previous- 
ly a  suljject  of  divine  appointment,  and  had  been 
also  confirmed  by  Abraham  (cb.  xxiv.  36),  and  finds 
expression  in  the  arrangements  for  Isaac's  marriage. 
— The  sons  of  the  concubines. — In  comparison 
with  Sarah,  the  misiri'.ss,  even  Kcturah  was  a  wife 
of  a  si'condary  rank.  This  relation  of  degrees  is  not 
identical  with  concubina'.re,  nor  with  a  morganitic 
marria;;e.  It  is  connected,  beyond  doubt,  with  the 
diversity  in  the  riglit  l^f  inheritance  on  the  part  of 
the  chiliireiL— Gave  gifts.— He  doubtless  established 
them  a.s  youthful  nomads,  with  small  herds  and  flocks, 
tnd  the  servants  belonging  with  them. — Unto  the 
east  country. — To  Arabia.  [In  the  widest  sense,  easl^ 
erly,  ea,>)t,  ami  south-east. — A.  G.J  This  separation 
was  nut  occasioned  merely  by  the  necessities  of 
nomadic  chiefs,  but  hlso  for  the  free  possession  of 


the  inheritance  by  Isaac  (see  c'l.  xiii.  11  ;  xxxvi.  11; 
Delitzsch  thinks  that  he  had  al  eady,  during  his  lifo 
time,  passed  over  his  possessions  to  Isaac.  Undei 
patriarchal  relations,  there  is  no  true  sense  in  which 
that  could  be  done.  But  when  the  necessities  of  the 
other  sons  were  satisfied,  the  inheritance  was  thereby 
secured  exclusively  to  Isaac.  "  The  Mosaic,  and  in- 
deed patriarchal  usage  recognized  only  a  so-called 
intestate  inheritance,  i.e.,  one  independent  of  i  he  final 
arrangement  of  the  testator,  determiued  according  to 
law,  by  a  lineal  and  graded  succession.  If,  therefore, 
Abraham  would  not  leave  the  sons  of  his  concubines 
to  go  unprovided  for,  he  must  in  his  own  lifetime 
endow  them  with  gifts."     Delitzscli. 

3.  Vers.  7-10.  Ahraham'*s  ag'\  death^  burial.,  and 
grave. — And  these  are  the  days. — 'Ihe  import- 
ance of  the  length  of  Abraham's  life  is  here  also 
brought  into  strong  relief  through  the  expression 
which  is  fitly  chosen.  Oiie  hundred  aiid  seventy-jive 
years. — An  old  man  and  full  of  years. — [  Of  years 
is  not  in  the  original.  Abr^iliam  w;is  full.,  satisfied. 
A.  G.j  According  to  the  promise  ch.  xiii.  15,  comp. 
ch.  XXXV.  29. — And  was  gathered. — The  expression 
is  similar  to  that:  come  to  Ids  fathers  (ch,  xv.  15), 
or  shall  be  gathered  to  his  fathers  (Judg.  ii.  10),  and 
presupposes  continued  personal  existence,  since  it 
designates  especially  the  being  gathered  into  Sheol, 
with  those  who  have  gone  before,  but  also  points 
without  doubt,  to  a  communion  in  a  dee[>er  sense 
with  the  pious  fathers  on  the  other  side  of  death.  In 
later  days  Abraham's  bosom  became  the  peciiliiir  aim 
and  goal  of  the  dying  saints  (Luke  xvi.  22). — And 
they  buried  him. — Ishmael  *  takes  his  part  in  the 
burial,  not  as  Knobel  thinks,  because  he  was  first 
removed  after  this ;  but  because  he  was  not  so  fat 
removed  but  that  the  sad  and  heavy  tidings  could 
reach  him,  and  because  he  was  still  a  renowned  son 
of  Abraham,  favored  with  a  special  blessing  (ch.  xvii. 
10. — In  the  cave  of  Machpelah. — It  should  be 
observed  with  what  detiniteness  even  the  buiial  of 
Abraham  in  his  hereditary  sepulchre  is  here  recorded. 


DOCTRINAL  AUD  ETHICAL. 

1.  Delitzsch  :  "  Keturah  was  not,  like  Ilagar,  a 
concubine  during  the  lifetime  of  the  bride :  so  far 
Ahgustin  :  De  civ.  dei,  xvi.  34,  correctly  rests  upon 
this  fact  in  his  controversy  with  the  opponents  of 
secundce  nupliw.  But  still  she  is,  ver.  (>  (comp  1  Chron. 
i.  32),  83jb"'B;  she  does  not  stand  upon  thi>  level 
with  Sarah,  the  pcculiur,  only  one,  the  mother  of  the 
son  of  promise.  There  is  no  stain,  moreover,  cleaving 
to  this  second  marriage.  Even  the  relation  to  Ketu- 
rah promotes,  in  its  measure,  the  divine  scheme  of 
blessing,  for  the  new  life  which  (ch.  xvii.)  came  upon 
the  old,  exhausted  nature  and  strength  of  Alu-aham, 
and  the  word  of  promise,  which  destimd  him  to  be 
the  father  of  a  mass  of  nations,  autheuticaies  itself 
in  this  second  marriage." 

2.  The  second  marriage  of  Abiaham  lias  also  itl 
special  reason  in  the  social  necessities  and  habits  of 
the  iiged  and  lonely  nomad.  The  word  (Gen.  ii.  24) 
holds  true  of  Isaac. 


*  [Ishmael,  although  not  the  promised  need,  was  vot  th« 
subject  of  ;i  special  lilOBsing.  Tlie  sous  of  Kutui.ili  hud  nc 
particular  McsRint;,  Lslimael  is,  therefore,  j.rnpeily  asBO- 
ciati.'d  with  Isaac,  in  paying  the  last  otlices  to  tlicii  Ucceaswf 
father.  MulirHY,  p.  atiO.— A.  G.] 


CHAP.    SXT.   1-10. 


493 


8.  Physiology  speaks  of  a  partial  appearance  of 
a  certain  rejuvenation  of  life  in  those  who  have 
reached  a  great  age ;  new  teeth,  etc.  These  piiysio- 
logical  phenomena  appear  to  have  reached  a  lull 
development  in  the  life  of  Abraham.  We  should 
perhaps  hold — tliat  these  epochs  of  rejm'enatiou  in 
the  course  of  life  appear  more  frequently  in  tlie 
patriarchs,  living  nearer  to  the  paradisiac  time  and 
state.  [We  must  not,  however,  overlook  the  fact, 
that  the  legener.ition  in  Abraham's  case  was  super- 
natural.— A.  G.] 

4.  The  Abrahamites  in  the  wider  sense,  who  par- 
tially peopled  .\rabia,  must  form  the  broad  basis  for 
the  theocratic  faith  of  Abraham,  and  become  a 
bridge  between  Judaism  and  Christianity  on  the  one 
hand,  and  heathenism  on  the  other. — Gerlach  :  "All 
these  are  heads  of  Arabian  tribes,  but  they  are  in 
great  part  unkno«Ti.  Those  who  a.-e  best  known  are 
the  (ver.  2)  Midiauites,  on  the  east  of  the  Ailanitic 
gulf  A  mercantile  people  (eh.  xxxvii.  28)  often 
afterwards  at  war  with  Israel  (especially  Judg. 
viii.)  who  in  the  time  of  the  kings,  have  already 
disappeared  from  the  history."  Bunsen  :  "  The 
Arabians  are  still  Saracens,  i.  e.,  east-landers  (comp. 
ch.  xxix.  D." 

5.  The  days  of  (he  years.  The  life-time  is  spent 
in  the  days  of  the  years,  and  at  its  end  the  years  ap- 
pear as  days.  [Abraham  is  now  in  all  respects  com- 
plete as  to  his  life ;  he  has  rendered  the  highest 
obedience  (eh.  .xxii.),  he  has  secured  a  grave  in  the 
land  of  promise  (ch.  xxiii.),  he  has  cared  for  the 
marri.tge  of  the  son  of  promise  (ch.  x.xiv.),  he  has 
dismissed  the  sons  of  nature  merely  (vers.  5,  6),  and 
finally  he  has  come  to  a  good  age  and  is  satisfied 
with  life.  Then  Abraham  dies.  Baumgartex,  p. 
240.— A.  G.] 

6.  Gathered  to  his  people.  The  choice  of  the 
expression  here  rests  upon  a  good  ground ;  Abraham 
has  become  a  father  in  an  eminent  and  peculiar  sense. 
Essentially,  moreover,  the  expression  is  the  same 
with  that  (ch.  xv.  15),  cntne  to  his  fathers,  lie  with 
the  fathers  (Deut.  xxxi.  16),  be  gathered  with  the 
fathers  (Judg.  ii.  10).  "These  expressions  do  not 
mean  merely  to  die,  for  S15  and  riTS  are  constantly 
joined  together  (vers.  8,  17  ;  ch.  xxxv.  29,  etc.),  nor 
to  he  buried  in  a  family  burial-place  with  relatives, 
"because  the  burial  is  expressed  still  by  n:p  (vers.  9; 
ch.  XT.  15,  etc.),  and  because  they  are  used  of  those 
who  were  not  buried  witli  their  fathers,  but  in  other 
places,  e.  g.,  Moses,  David,  etc.,  as  well  as  of  those 
in  whose  tombs  the  tii-st  one  of  the  fathers  was  laid, 
e.  g.,  Solomon  and  Ahab  (1  Kings  xi.  4.3  ;  xxii.  40)." 
Knobel.  But  there  is  no  ground  for  his  a.ssertion, 
that  these  expressions,  however,  are  derived  from 
burials  in  common  public  grounds,  and  then  trans- 
ferred to  the  admission  into  Sheol.  We  should  not 
jonfound  with  this  harsh  assumption  the  fact,  that 
a  more  or  less  common  burial  represented  perhaps 
the  reunion  on  the  ot'aer  side  of  the  grave.  But  the 
peculiar  church-yards  or  large  public  burial-places 
were  unknown  to  the  patriarchal  nomads.  .Jacob 
did  not  bring  the  body  of  his  Rachel  to  Hebron. 
There  must  have  been  developed  already  with  Enoch 
a  definite  consciousness  of  the  faith  of  immortality 
(Heb.  xi.  5).  Delitzscm  :  "As  the  wearmess  with 
life  <in  the  part  of  the  patriarchs  was  not  only  a 
tanking  away  from  the  miseries  of  the  present  state, 
but  a  turning  to  that  state  beyond  the  present,  free 
from  these  miseries,  so  the  union  with  the  fathers  is 
not  one  ot  the  corpse  only,  but  of  the  persons.   That 


death  did  not,  as  it  might  have  appeared  from  Gen 
iii.  I'.i,  put  an  end  to  the  individual  continued  exist 
ence  of  the  man,  was  an  idea  widely  spread  through 
the  after-paradisiac  humanity,  which  has  its  ulti- 
mate (?)  source  and  vindication  in  that  grace  of  GotJ 
testified  to  man  at  the  same  time  with  his  anger," 
etc.  The  consciousness  of  immortality  no  more 
tal<es  its  origin  after  the  fall,  than  the  conscienc* 
(Rom.  ii.  14,  15).  The  hope  of  Ule  in  the  patriarch! 
was  surely  something  more  (Heb.  xi.  13)  than  a  nier« 
consciousness  of  immortality.  But  death  and  th< 
state  beyond  it  has  evidently,  in  tlie  view  of  the  i)a- 
triarchs,  a  foreshadowing  and  gleam  of  that  New- 
Testament  peace,  which  was  somewhat  obscured 
during  the  Mosaic  period,  under  the  light  of  the  law, 
and  tlie  more  developed  feeling  of  guilt  and  death 
To  the  very  rich  literature  upon  this  subject  belong: 
BiiTTCHER:  de  Inferis,  etc.;  (IIuler:  Veteris  Testa- 
menii  senlejitia  de  rrb'is  post  mortem  futuris  illus- 
Irata ;  the  writings  of  Gideon  Brecher,  Engelbert, 
Schumann ;  "  The  presupposition  of  the  christian 
doctrine  of  Immortality  stated,"  H.  Schcltz.  Upon 
Sheol  considt  the  Bible  Dictionaries.* 

7.  Was  pothered  to  his  people,  or  those  of  hia 
race,  to  his  fathers — to  po  home  to  them,  thus  to  go 
home — lie  or  rest  with  them ;  a  symbolical,  rich,  glo- 
rious declaration  of  a  personal  life  in  tlie  other 
world,  and  of  a  union  with  those  of  Uke  mind  or 
character. 

8.  The  connection  of  Ishmael  with  Isaac  in  the 
burial  of  Abraham  presents  the  former  in  a  favor- 
able aspect,  as  Esau  appears  in  a  favorable  light  in 
his  conduct  towards  Jacob  at  his  return  to  Canaan. 


HOMFLETICAL  AND  PllACTICAX. 

See  the  Doctrinal  and  Ethical  paragraphs. — How 
God  fulfils  to  Abraham  all  his  promises :  1 .  The 
promise  of  a  rich  life  (father  of  a  mass  of  nations 
of  a  great  age) ;  2.  the  promise  of  a  peaceful  death 
(siitisfied  with  life,  full  of  days,  an  honorable  burial) 
— The  Abrahamites,  or  children  of  Abraham  :  1 . 
Common  characteristic  religiousnes.s,  spiritualitv, 
wide-spread,  ruling  the  world;  2.  distinctions  (Ara- 
bian and  Jew,  Mohammed  and  Christ,  Mohammedan- 
ism and  the  Christian  world). — .tbrahara's  bequests, 
a  modification  of  the  strictness  of  the  right  of  in- 
heritance.— Days  of  Abraham,  or  this  full  age  even, 
at  last  only  a  circle  of  days. — Abraham  died  in  fiith 
(Heb.  xi.  13) — The  present  and  future  in  the  liurial 
of  Abraham:  1.  On  this  side,  the  present.  Ids  two 
sons  alone  in  the  cave  of  Machpelah  with  the  corpse ; 
2.  on  that  side,  the  future,  a  community  of  people,  the 
companions  of  Abraham,  to  whose  society  he  joins 
himself. — Abraham  died  on  the  way  to  perfection : 
1.  How  far  perfected?  2.  how  far  still  not  perfect  ? 
-  Starke:  (Upon  the  division  of  Arabia  in  the 
wider  sense.)— Cramer  :  The  second  or  third  mar 
riage  is  not  prohibited  to  widowers  or  widows  ;  stiD 
all  prudence  and  care  ought  to  be  exercised  (Rom 
vii.  8;  1  Cor.  vii.  39;  Tob.  iii.  8).—£ibl.  mix 
Pious  and  prudent  householders  act  well  when  to. 
the  sake  of  good  order  they  make  t!icir  bequest* 
among  their  children  and  heirs  (Is.  ixxviii.  1),— 
(Since  Isaac  was  born  in  the  hundredth  yearof  Abr» 

*  [Al80  an  Excursus  of  Prof.  Tatleb  Lewis  on  Gen. 
xxxvii.  35,  below,  and  tlie  wide  literature  here  open  to  tht 
English  reader  ;  embracing  the  doctrine  of  "the  intemedi. 
ate  state,"  and  the  controversies  upon  t>a  intf  "-nipdiat* 
DlacB. — A.  G  1 


194 


GKNESIS,  OR  THE  FIRST  BOOK  Of  MOSES. 


ham,  and  Jacob  and  Esau  in  the  sixtieth  year  of 
Isaac,  and  in  the  twentieth  voar  of  his  married  state, 
80  Jacob  must  have  been  fifteen  years  old  at  tlie 
death  of  Abraham.)  (Sir.  xiv.  16,  17.) — The  pious 
even  are  subject  to  death,  still  their  death  is  held 
precious  by  the  Lord. — What  God  promises  Ids  chil- 
dren, that  he  certainly  keeps  for  them  (ch.  .\v,  15  ; 
Ps.  xxxiii.  4). — To  die  at  a  tranquil  age  and  in  a  tran- 
quil time,  is  an  act  of  God's  kindness  iinil  love. — 
Cramer  :  The  cross  and  adversity  make  one  yielding 
and  willing  to  die. — The  souls  of  the  dead  have  theii 
certain  places ;  they  are  in  the  hand  of  God.,  and  no 
evil  befalls  them  (Wis.  iii.  1  ;  2  Cor.  v.  8).— Lisco  ; 
Faith  in  immortality  is  indeed  never  expressly  assert- 
ed in  tlie  Holy  Scriptures  (see  however  Matt.  xxii. 
32),  but  is  evert/where  assmned,  for  without  this  faith 
the  whole  revelation  of  God  would  be  vain  and  nu- 
gatory ;  the  Scripture  doctrine  of  the  resurrection 
of  the  body  includes  the  doctrine  of  immortality  ;  is 
impossible  indeed  without  this.  This  truth  is  set  in 
its  fullest  and  clearest  Ught  by  Christ  (2  Tim.  i.  10). 
— Calwer  Handbuch:  We  see,  moreover,  from 
these  verses,  how  the  Bible  relates  only  the  true  his- 
tory. Had  it  been  a  myth  or  poem  it  would  have 
left  Abraham  at  the  highest  step  of  the  glory  of  his 
faith,  and  passed  over  in  silence  this  union  with 
Keturah  at  the  age  of  a  hundred  and  forty  years. 
Abraham  is  presented  to  us  as  an  instance  and  type 
of  faith,  but  not  as  one  artistically  drawn  and  beau- 
tified, but  as  one  taken  from  actual  life,  not  even  as 
»  (superhuman)  perfect  behever,   but  as  one  such. 


who  leaves  us  to  find   the  first  perfect  one  in  hil 
great  descendant,  and  points  us  to  him. 

Schroder  :  The  satisfaction  with  life  well  agreei 
with  a  lieaveidy-minded  man  (Roos). — To  his  peopU. 
The  words  sound  as  if  Abraham  went  from  one  peo- 
ple to  another,  and  from  one  city  to  another.  An 
illustrious  and  remarkable  testimony  to  the  resurrec- 
tion and  the  future  life  (Luther).— Since  Abraham 
himself  was  laid  there  (in  the  cave  of  Maclipelah)  to 
rest,  he  takes  possession  in  his  own  person  of  llda 
promised  land  (Drechsler).  [And  while  his  body 
was  laid  there  as  if  to  take  possession  of  the  prom- 
ised land,  his  soul  has  gone  to  his  people  to  take 
possession  of  that  which  the  promised  land  typified, 
or  heaven. — A.  G,] — For  the  character  of  Abraham 
see  ScHRiiDEK,  p.  44'J,  where,  however,  the  image 
and  form  of  Sarah  is  thrown  too  much  in  the  shade. 
[In  the  section  now  completed  the  sacred  writer 
descends  from  the  general  to  the  special,  from  the 
distant  to  the  near,  from  the  class  to  the  individual. 
He  dissects  the  soul  of  man,  and  discloses  to  our 
view  the  whole  process  of  the  spiritual  life,  from  the 
new-bom  babe  to  the  perfect  man.  Tlie  Lord  calls, 
and  his  obedience  to  the  call  is  the  moment  of  his 
new  birth.  The  second  stage  of  his  spiritual  life 
presents  itself  to  our  view  when  Abraham  believed 
the  promise,  and  the  Lord  counted  it  to  him  foi 
righteousness,  and  he  enters  into  covenant  with  God 
The  last  great  act  of  his  spiritual  life  is  the  surren 
der  of  his  only  son  to  the  will  of  God.  MnRPHi,  p 
362.— A.  G.] 


B. 
ISAAC,  AND  HIS  FAITH-ENDURANCE.     Ch.  XXV.  12— XXVIII.  9. 

FIRST    SECTION. 

Isaac  and  Ishmael. 


Chapter  XXV.  11-18. 


11  And  it  came  to  pass  after  the  death  of  Abraham,  that  God  blessed  his  son  >iiiM. , 
and  [but]  Isaac  dwelt  by  the  well   Laliai-roi  [wells  ofthequiokener  of  vision]. 

12  Now  [and]    these  are   the  generations    [genealogies,  Toledoth]    of  I.shmael,   Abraham's 

13  son,  whom  Hagar  the  Egyptian,  Sarah's   handmaid,   bare   unto  Abraham.     And   these 
•   are  llie  names  of  the  sons  of  Iphmael,  by  their  names  according  to   their  generations: 

the    first-born    of  Ishmael,    Nebajoth  [heights ;  Nabathei,  a  tribe  of  Northern  Arabia]  ;    and  Kedar 

14  [dark  skin.    An  Arabian  tribe],  and    Adbecl.  [miracle  of  God],    and    Mibsam   [sweet  odor].       And 
Mislirna  [hearing,  report,  what  is  heard],  ami  Duniall  |  silence,  solitude],  and  Mas.'iah  [bcarinf,  burden, 

15  uttering  what  Is  said],    Hadar    [inner  apartment,  tent],  and    Tenia      desert,  uncultivated  region],  Jetur 

16  [Seven  I  a  nomadic  village],    Naphish   [recreation],  and  Kedemah     eastward];    These  wre  the   sons 
of  Ishmael,  and  these  are  their  names,  Ijy  their  towns  [fixed  abodes],  and  by  their  castles; 

17  twelve  princes  according  to  t.iieir  nations.     And  these  are  the  years  of  the  life  uf  Ish- 
mael :  an  hundred  and  thirty  and  seven  years  ;   and  he  gave  up  the  ghost  and  died  ; 

18  and  w:is  gathered  unto  his  peoirle.     And  they  dwrdt  from  llavilali  [arcRiouof  .\rabia  inhab 

Itod  l.y  the  dcscenrlants  of  Joctan,  uiion  the  easlem  boundary  of  the  IshmacUtes]  unt"   Slllir  [a  place  east  o( 
EKyi't.  in  the  borders  of  the  desert],  that  is  before  Kgy])l,  as  lllOU  goest  toward  [in  the  direction  of] 

Assyria  :  and  he  died  '  in  the  presence  of  all  his  brethren  [he  settled  eastward  oi  an  lus  brethren] 

•    Ver.  18.— Lit.,  he  fell  down,  or  it  fell  to  him.— A.  0.1 


CHAP.   XXV.    11-18. 


495 


OEKEBAIi    REUABSS. 
Soe  the  remarks  upon  the  previous  section. 

KXEGETICAi  AND  CEITICAL. 

1.  Ver.  11.  Isaac  after  the  death  of  Abraham. — 
Qod  blessed  Isaac. — The  blessing  of  Abraham 
continues  in  the  blessing  of  Isaac ;  this  is  manifest- 
ed in  his  welfare  and  prosperity,  or  rather  in  a  grate- 
ful consciousness  wliich  refers  his  welfare  to  the 
kindness  of  God.  We  read;  Elohiin  blessed  Isaac  ; 
for  Isaac,  as  future  ancestor  of  Edom  and  Jacob, 
sustained  now  a  universal  relation.  In  earthly  re- 
spects Edom  is  Isaac's  heir  as  well  as  Jacob,  or  even 
by  preference. — ^By  the  well  Ijahai.roi. — By  the 
well  of  Hagar.  According  to  ch.  sxxv.  27,  Jacob 
met  his  aged  father  Isaac  at  Hebron.  Doubtless  this 
city  bore  the  same  relation  from  the  time  of  Abra- 
ham onwards ;  Hebron  was  the  principal  residence, 
Beer-slieba  the  principal  station  for  overseeing  their 
flocks.  At  this  station  Isaac,  as  steward  of  his 
father,  had  already  taken  up  his  abode,  and  in  con- 
sequence of  his  love  of  solitude  and  seclusion  he 
became  so  fond  of  it  that  now  he  dwelt  here  regu- 
larly, without  yielding  up  the  principal  residence  at 
Hebron  ;  he  even  moved  his  tent  from  Beer-sheba 
farther  into  the  deep  solitude  of  Hagar's  well. 

2.  Vers.  12-16.  The  Toledoth  of  Ishnuul. 
[Upon  the  documentary  hypothesis,  each  of  these 
phrases  marks  the  beginning  of  a  new  document. 
But  if  we  are  to  regard  each  of  these  documents  as 
the  work  of  a  separate  author,  then  this  author  con- 
tributes only  seven  verees  to  the  narrative.  This  is 
obviously  running  the  theory  into  the  ground,  and 
shows  how  unreasonable  it  is  to  regard  these  phrases 
as  indicating  any  change  of  author.  They  open  new 
themes  or  sections  of  the  history. — A.  G.]  Here 
also  it  is  obvious  that  the  Toledoth  of  Genesis  does 
not  begin  the  separate  section  of  the  history,  but 
frequently  concludes  them.  In  ch.  iv.  and  v.  the 
first  human  race,  together  with  the  Toledoth  of 
Adam,  is  dismissed  from  history.  So  is  it  also  in 
ch.  X.,  in  respect  to  the  heathen  nations,  descendants 
of  Japheth,  Ham,  and  Shem.  Ch.  xl.  dismisses  the 
les,'  theocratic  Shemites,  together  with  their  Tole- 
4oth.  In  ch.  xxii.  20,  the  Nahorites,  the  last  of  the 
Shemites  and  nearest  to  .Abraham,  retire  from  the 
history,  just  as  the  Haranites,  or  Lot  and  his  descend- 
ants in  ch.  xix.  36  ;  and  as  the  Abrahamites  de- 
scending from  Keturah,  in  ch.  xxv. ;  and  in  our 
section  the  Ishmaelites.  After  the  close  of  the  his- 
tory of  Isaac  the  Edomites,  ch.  xxxvi.  1,  disap- 
pear. The  theocfacu permits  no  branch  of  the  human 
race  to  vanish  out  of  ils  circle  of  vision  mikout  fiAng 
it  in  its  conscinusnesx.  In  ch.  xxxvii.  2  Jacob  also 
retires  into  the  background  as  compared  with  the 
history  of  his  sons.  VVith  the  Toledoth  of  Ishniael 
comp.  1  Chroii.  i.  28-31.  —  Whom  Hagar  the 
Egyptian. — Besides  the  names  of  the  twelve  sons 
of  Ishmael  that  here  present  themselves,  there  oc- 
curs also  (1  Chron.  v.  10)  the  name  of  the  Hagar- 
ites,  Ishmaelites  called  after  the  mother,  whose  name 
is  no  doubt  assumed  in  one  or  more  of  the  names 
befoie  us.  In  respect  to  the  frequent  occurrence  of 
the  name  Hagar  in  Arabic  authors,  see  Kxobel.  p. 
211. — Nebajoth  and  Kedar. — Delitzsch  :  "The 
Uames  of  the  twelve  sons  of  Ishmael  are  in  part 
well  known.  Nebajoth  and  Kedar  are  not  ordy 
mentioned  together  in  Is.  Ix.  7,  but  also  by  Plin.": 
Blsi.  Nat.,  6,  7  (A'a4o((E«  et  Cedrei ;    Kaidhir  and 


Ndbat  (Nabt)  are  also  known  to  Arabian  historian* 
as  descendants  of  Ishmael.  In  respect  to  the  mean- 
ing of  the  word  Nabalieaiis,  both  in  a  stricter  and  a 
more  comprehensive  sense,  as  also  in  regard  to  thei» 
abodes  in  Arabia  Petrea  and  beyond,  see  Knobel, 
Delitzscli,  Keil. — The  Kadarenes,  described  Is.  xxL 
17  as  good  bowmen,  lived  in  the  desirt  between 
Arabia  Petrea  and  Babylonia  (Is.  xlii.  11;  Ps.  cxx. 
5).  "The  liabbins  use  their  name  to  denote  the  Ara- 
bians  in  general."  Knobel. — Adbeel  and  Mibsam. 
— In  respect  to  these  uames,  as  well  as  tt)  that  of 
Kedma,  we  can  only  reach  conjectures  (see  Knobel). 
— Mishma  (Septuagint  and  Vulgate  :  Masma). — 
Connected  by  Knobel  with  yiainaixaviis  of  Ptol.,  vi. 
7,  21.  In  Arabic  authors  we  have  beni  Mismah. — 
Duma. — Probably  Dumath  al  Djendel,  on  the  bor 
der  between  Syria  and  Babylonia. — Massa. — Ap- 
parently the  same  as  Mafrai-oi,  on  the  northeast  side 
of  Duma  according  to  Ptol.,  v.  IB,  2. — Hadar  (a 
more  correct  reading,  1  Chron.  i.  oO,  is  ""n  ,  as 
compared  with  the  maritime  country  Chathth.  famous 
among  the  ancient  Arabians  on  account  of  its  lances), 
between  Omam  and  Bahrein.  For  further  informa- 
tion see  Knobel,  etc. — Hadar  is  taken  together  with 
Thema,  which  Knobel  connects  with  Qetiui  of  Pto!- 
emy,  on  the  Persian  Gulf,  or  with  the  Arabic  banu 
Teim,  a  celebrated  tribe  in  Hamasa,  probably  differ- 
ent from  the  Tema,  Is.  xxi.  14;  Jer.  xxv.  23  ;  Job 
vi.  19. — Jetur,  Naphisch  (see  1  Chron.  v.  18). — 
"  Neighbors  to  the  Israelites  on  the  enst  side  of  Jor 
dan.  Knobel  refers  Jetur  to  the  Iturseans.  Th« 
present  Druses  are  probably  their  descendants." — • 
Kedma. — "  As  a  separate  Arabic  tribe  we  can  only 
refer  it,  in  its  narrower  sense,  to  CTJ?  "'ZS ,  who  in 
Judg.  vi.  3,  33;  vii.  12,  are  distinguished  from  other 
Arabians,  and  must  have  dwelt  in  the  vicinity  of  the 
country  east  of  Jordan.  Perhaps  they  are  the  same 
with  those  enumerated  with  the  Moabites  and  Am- 
monites in  Is.  xi.  14  and  Ezek.  xxv.  4,  In."  Kno- 
bel. The  sons  of  the  East  in  a  more  comprehensive 
sense  denotes  the  Arabians  generally,  the  Saracens. 
— By  their  towns,  and  by  their  castles,  i.  e., 
their  movable  and  fixed  habitations.  —  Turelve 
princes  according  to  their  nations  (Lange  ren- 
ders "  to  their  nations  "). — The  translation,  accord- 
ing to  thtir  natiovs,  can  only  mean,  as  moulded, 
determined  by  their  nations.  We  hold,  therefore, 
the  expression  to  mean  ;  twelve  princes  chosen  for 
governmg  and  representing  their  twelve  tribes. 

3.  Vers.  17,  18.  The  death  of  hhmael  and  the 
expansion  of  the  Ishmaelites. — The  years  of  the 
life  of  Ishmael. — Thi<  hale  man  attained  only  an 
age  of  a  hundred  and  thirty -seven  years,  while  on  the 
contrary,  the  more  delicate  appearing  Isaac  reaches 
the  age  of  a  hundred  and  eighty  yeais.  Possibly 
the  natural  passions  of  the  one  consumed  life  sooner ; 
no  doubt  also  the  quiet,  peaceful,  believing  disposi- 
tion of  the  other,  exercised  a  life-prolonging  influ- 
ence. Ishmael  dies,  the  Ishmaelites  spread  them- 
selves abroad. — Prom  Havilah  unto  Shtir. — 
Havilah,  see  ch.  x.  29.  Knobel  :  "  From  Chaulan 
in  the  sfiuth  to  the  eastern  boundary  of  Egypt." 
Schur.  From  Egypt  to  the  east  in  the  direction  of 
Assyria.  According  to  Josephus  :  "  Antiq."  i.  12,  4, 
the  Ishmaelites  dwelt  from  the  Euphrates  to  the  Red 
Sea. — In  the  presence  of  all  his  brethren,  i.  e., 
Hebrews,  Edomites,  and  the  children  of  Keturah. 
If  we  understand  by  Havilah  the  Chaulotfeans  ontha 
boundary  of  Arabia  Petrea  (Keil),  we  must  assign  a 
diiferent  meaning    to  these   words.     Keil  :  *'  Froir 


4UC 


GENESIS,  OR   THE   FIRST   BOOK   OF   MOSES. 


■outheast  to  southwest."  Knobki, :  "From  south- 
r.ast  to  northwest,"  Delitzsch  :  "  The  capital  of 
the  Ishmaelitic  tribes  was  llezaz,  situated  south  of 
Yemeu.  From  this  they  spread  themselves  to  the 
west  side  of  the  Siniaitic  peninsula,  and  still  further 
in  a  northerly  and  northeasterly  direction  beyond 
Arabia  Petrea  and  Deserta  to  the  couiitiies  under 
Assyrian  sway.''  [He  died.  He  had  fallen  into  the 
lot  of  his  inheritance.  The  Heb.  word  includes  the 
idea  of  a  deliberate  settlement,  and  an  assertion  by 
force  of  his  rights  and  possessions.  Thus  the  prom- 
ise uttered  before  his  birth  was  now  fulfilled. — A.  G.] 


DOCTKINAl   AND    ETHICAL. 

1.  Ishmael  in  his  development  precedes  Isaac,  as 
Esau  precedes  Jacob,  as  the  world  gets  the  start  of 
the  kingdom  of  heaven.  It  looks  well  for  the  devel- 
opment of  Ishmael  that  he  buries  his  father  in  com- 
pany with  his  brother  Isaac,  though  the  latter  had 
been  preferreil  to  him. 

2.  The  twelve  princes  of  Ishmael  are  also  men- 
tioned as  witnesses  that  God  has  faithfully  fulfilled  his 
promises  concerning  their  ancestor  (ch.  xvi.  In,  17, 
20).     The  Arabs,  too,  count  twelve  sons  of  Ishmai  1. 

3.  The  Ishmaelites,  the  germ  of  the  .Arabic  peo- 
ple in  its  historic  sigiuficance.  The  country  of  Ara- 
bia. Its  history.  Mohammed.  The  mission  of  the 
Mohammedans.  The  mission  among  the  Moham- 
medans. Since  Ishmael  did  not  subject  himself  to 
Israel,  he  has  become  subject  to  the  Turk. 

4.  Ishmael's  genealogy  seems  to  have  been  pre- 
served in  the  house  of  Isaac,  just  as  Therah's  in  the 
aouse  of  Abraham,  or  as  the  genealogy  of  the  na- 
tions in  house  of  Shem.  The  father's  house  does 
not  lose  the  memory  or  the  trace  of  the  lost  son . 

5.  How  the  blessing  of  Abraham  descends  upon 
Isaac.  The  hereditary  blessing  in  the  descendants 
of  Abraham,  an  antithesis  to  the  hereditary  curse  in 
the  descendants  of  Adam  generally.  The  inclination 
to  solitude  in  the  life  of  Isaac.  The  nature,  rights, 
and  limit  of  contemplation.  Contemplative  charac- 
ters.    History  of  a  contemplative  life. 


HOMILETICAL  AND  PRACTICAL. 

See  Doctrinal  and  Ethical. — Isaac  the  blessed  son 
of  a  blessed  father.  The  great  divine  miracle,  that 
the  blessing  of  a  saving  faith  was  preserved  in  one 
line  (in  spite  of  all  partial  obscurations)  from  Adam 
to  Christ. — Isaac's  inclination  to  solitary  contempla- 
tion.— Per-haps  he  believed  already  that  a  special 
blessing  was  confined  to  that  particular  plare,  the 
well  of  vision. — That  Isaac  selected  Uagur'swell  as  a 
favorite  spot,  testifies  to  the  nobility  of  his  soul  (for 
Hagar  was  the  rival  of  his  mother,  and  Ishmael  was 
her  son). — Ishmael's  death;  or  the  robust  often  die 
before  the  feeble. — From  Ishmael,  a  child  once  lan- 
guishing and  perishing  from  thirst  in  the  wilderness, 
God's  providence  made  a  great  (world-coii(]uering) 
nation. — We  may  in  fact  best  comprehend  the  patri- 
archal triad  by  regarding  Abraham  as  constituting 
especially  an  example  of  faith,  Isaac  an  example  of 
love,  .Jacolj  an  example  of  hope.  We  have  promi- 
nently iiresented  to  us  the  still  more  predominaiing 
features  :  the  man  of  the  </««<&  of  lailli,  the  man  of  the 
tufferingx  of  faith,  the  njsn  of  the  utruiiyles  of  faith. 

Stikkk  :  The  temporal  blessing  (of  Isaac)  a  pre- 
lude: a.  As  an  earnest  for  the  whole  land  of  I'a- 


naan;  b.  as  a  type  and  pledge  cf  the  eternal  ani. 
spiritual  blessing  of  salvation  in  Christ. — Misma, 
Duma,  Masa,  From  these  three  names,  meaning : 
licaring,  silence,  piUience,  the  Hebrews  Ibrmed  tiie 
proverb:  We  must  hear  many  things,  keep  secret 
many  things,  and  suffer  many  things.— (The  Ishmael 
ites  called  Ilagarites  after  Hagar.  In  later  times 
thev  preferred  to  be  called  Saracens,  after  Sarah,  as 
if  dwelling  in  the  tents  of  Sarah.) — Ver.  17.  Som6 
cite  this  to  prove  tlie  happy  death  of  Ishmael,  somt 
to  prove  the  contrary.  Luther  does  not  wish  to  de- 
cide, but  leaves  it  with  God — Ver.  18.  (Ps.  exii.  2.) 
— What  God  piomises  he  will  surely  perform.  Lei 
us  only  have  faith  in  his  promises  (Gen.  xvii.  20 ; 
xxi.  13). — Bibl.  Wirt.:  People  of  no  note  maybe- 
come  eminent  and  distinguished  persons  if  it  is  (jod's 
will  (Gen.  xli.  40-43). 

Lisro :  Ishmael  becomes  the  ancestor  of  the 
Bedouins  of  Arabia ;  these,  therefore,  and  the  Edom- 
ites  descending  from  Esau,  are  the  nations  nearest 
related  to  the  Hebrews, — Calwer  Handhuch  :  The 
father's  blessing  descends  upon  the  children. — After 
Abraham,  that  hero  of  faith,  had  gone  to  his  rest, 
Isaac  appears  in  the  foreground  ol  the  history.  In 
his  character  love  appears  predominant,  the  less 
powerful  and  independent  love,  or  love  itself  with 
its  weaknesses.  He  appears  as  a  gentle,  pliable  link 
between  Abraham  and  Jacob,  possessing  neither  the 
manly  strength  of  the  father  nor  of  the  son.  Never- 
theless, he  wears  an  amiable  aspect,  which,  when 
closely  viewed,  immediately  wins  our  affections.  He 
docs  not  make  his  appearance  as  a  fictitious  and  an 
artfully  embellished  personage,  but  as  a  historical 
character ;  so  much  so,  that  his  faults  appear  in  the 
foreground,  whilst  his  good  qualities  fall  into  the 
background  and  lie  concealed  to  the  superficial  o'd- 
server.  Isaac  is  of  a  predominantly  kind  nature, 
and  therefore  appears  reserved,  outwardly,  but  in- 
wardly and  really,  frank. — Schroder  ;  As  to  the  char- 
acter of  Abraham  and  Isaac,  see  pp.  442  and  443. 
With  Abraham,  who,  as  father  of  the  faithful,  was  to 
begin  the  long  line  of  believing  souls,  and  in  whose 
peculiar  form  of  life  their  life  was  to  have  its  way 
prepared,  everything  is  vigorous  and  peculiarly  inde- 
pendent. With  Isaac,  on  the  contrary,  who  only 
continues  this  line,  everything  appeared  perfectly 
arranged,  just  as  it  is  with  Joshua  in  relation  to 
Moses,  etc. — (Hengstenberg:  However,  we  must 
not  mistake  the  peculiar  characteristics  of  Isaac, 
Joshua,  Elisha.) — It  seems  to  me,  one  might  know 
that  he  is  the  son  of  a  dead  body,  but  on  this  very 
account  is  he  eminently  a  gift  of  God  (ZicglcrV — 
Could  the  memory  of  the  knife  drawn  over  him  by 
the  hand  of  the  father  ever  become  extinguished  in 
the  mind  of  the  son  ?  Perhaps  this  affords  us  a  par- 
tial solution  of  his  life  and  character  (Krunim.). — 
Let  us  not  overlook  the  fact  that  he  was  the  only 
monogandst  among  the  patriarchs,  rem.aining  satis- 
fied with  his  Hebekah.  Abraham's  piety  descends 
as  an  heritage  to  Isaac,  therefore  the  grace  of  God 
also  descends  upon  Isa.ac  (Val.  Hi'rberger)  — The 
dwcdiing  of  Isiiae  at  a  place  so  irapnri.ant  in  the  life 
of  l>hmael  (Ilagai's  well),  attests  his  friendly  relation 
to  his  slep-brolher. — GiitJiered  vnio  hia  people.  A 
lieauliful  and  charming  description  of  immortality 
We  are  now  living  among  the  gross  people  of  this 
worlil,  who  seek  but  little  after  God,  yea,  in  the  verj 
kingdom  of  the  devil.  But  when  we  depart  from  this 
wretched  life,  wc  shall  die  peacefully,  and  be  gath- 
ered unlo  our  people,  and  there  will  be  no  distress, 
no  misery,  no  tribulation,  but  peace  and  rest.  (Luther). 


CHAP.   XXV.   19-34. 


497 


SECOND    SECTION, 

Jacob  and  Esau. 


Chapter  XXV.  19-84. 

19  And  these  are   tbe  generations'  [genealogies]  of  Isaac,  Abraham's  son:   Abraham 

20  begat  Isaac :  And  Isaac  was  forty  years  old  when  he  took  Rebekah  to  wife,  tb« 
daughter  of  Bethuel  tlie  Syrian  of  Padan-Aram  [from  Mesopotamia],  the  sister  to  Laban 

21  the  Syrian.     And  Isaac  entreated  tiie  Lord  [jehovah]  for  his  wife,  because    she  was 

22  barren:  and  the  Lord  was  entreated  of  liim,  and  Rebekah  his  wife  conceived.  AnQ 
the  ciiildren  sti'tggled  together  [thrust,  jostled  each  other]  within  her;  and  she  said.  If  it  be 

23  so,  why  am  I  tLus?^  And  she  went  to  inquire  of  the  Lord.  And  the  Lord  said  unto 
her,  Two  nations  are  in  thy  womb,  and  two  manner  of  people^  shall  be  separated 
from  thy  bowels ;  and  the  one  people  shall  be  stronger  than  the  other  people ;  and  the 
elder  shall  serve  tiie  younger  [the  greater  shall  aerve  the  less]. 

24  And  when  her  days  to  be  delivered  were  fulfilled,  behold,  there  were  twins  in  her 

25  womb.     And  the  first  came  out  red,  all  over  like  an  hairy  garment;*  and  they  called 

26  his  name  Esau  [covered  with  hair].  And  after  that  came  his  brother  out,  and  his  hand 
took  liold  on  Esau's  heel ;   and  his  name  was  called  Jacob  [heel-catcher]  ;  and  Isaac  was 

27  threescore  years  old  when  she  bare  them.  And  the  boys  grew  :  and  Esau  was  a  cun- 
ning   hunter    [a  man  knowing  the  hunt],  a  man    of  the    field    [a  wild  rover,  not  an  husbandman]  ;    and 

28  Jacob  was  a  plain '  [discreet,  sedate]  man,  dwelling  in  tents.  And  Isaac  loved  Esau,  be- 
cause he  did  eat  of  his  venison  [game  was  in  his  month  his  ijsivorite  food]  :  but  Rebekah  loved 
Jacob. 

29  And  Jacob  [once]  sod   pottage ;  and  Esau  came  from  the   field,  and  he  was  faint. 

30  And  Esau  said  to  Jacob,  Feed  me,  I  pray  thee  [let  me  devour  greedily],  with  that  same  reef 
pottage  [from  the  red— this  red,  here]  ;   for  1  am  faint :   therefore  was  his  name  called  Edom 

31,  32  [Bed].  And  Jacob  said,  Sell  me  this  day  [first]  thy  birthright.  And  Esau  said, 
Behold,  I  am  at  the  point  to  die  [going  to  die] :   and  wiiat  profit  shall  this  birthright  do  to 

33  me  ?     And  Jacob  said.  Swear  to  me  this  day ;   and  he  sware  unto  him :    and  he  sold 

34  his  birthright  unto  Jacob.  Then  Jacob  gave  Esau  bread  and  pottage  of  lentiles;  and 
he  did  eat  and  drink,  and  rose  up,  and  went  his  way :   thus  Esau  despised  his  birthright. 

(*  Ver  19.— The  mb'in  is  more  than  genealogies.    See  note  on  ver.  4,  ch.  ii. — A.  G.] 
[»  Ver.  22.— Lit.,  If  so,  for  what  this  am  I.— A.  Q.] 
,    ['  Ver.  23.— D'^"3  and  D"'T36<b  are  here  used  as  synonymous,  although  there  is  ground  for  the  distinction  wUok 
refers  the  former  to  the  nations  generally,  and  the  latter  to  the  peculiar  people  of  God.  —A.  G.] 

[*  Ver.  25.— [All  over  like  a  hairy  garment ;  Literally,  the  whole  of  >iiTn  as  a  mantle  of  hair. — A.  G.] 
I*  Ver.  27.— nri ,  perfect,  peaceful,  in  his  disposition,  as  compared  with  the  rude,  roving  Esau.— A.  G.] 


GENERAL  PEELIMINAET  BEMABKS. 

1.  According  to  Knobel  we  have,  in  the  present 
nuration,  as  in  ch.  26,  a  mixture  of  different  records 
upon  an  Elohistic  basis  by  means  of  the  Jehovistic 
supplement.  It  is  enougli  to  say,  that  in  our  section 
the  theocratic  point  of  view  prevails.  [Keil  remarks 
that  if  the  name  of  God  occurs  less  frequently  here, 
it  is  due  partly  to  the  historic  material,  which  gives 
less  occasion  to  use  this  name,  since  Jehovah  ap- 
peared more  frequently  to  Abraham  than  to  Isaac 
and  Jacob  ;  and  partly  to  the  fact  that  the  previous 
revelations  of  God  formed  titles  or  designations  for 
the  God  of  the  Covenant,  as  "  God  of  Abraham," 
"  God  of  my  father,"  which  are  equivalent  in  signifi- 
cance with  Jehovah. — A.  G.]  It  introduces  the 
election  of  Jacob  in  opposition  to  Esau.  The  order 
of  the  Toledotli  Knobel  explains  thus  :  "  The  author 
isually  arranges  them,  in  the  first  place,  according  to 

32 


the  individual  patriarchs,  after  he  has  recorded  the 

death  of  the  father.  Next  begins  the  proper  history 
of  the  patriarchs,  e.g.,  ch.  x.  1  ;  xi.  27  :  xxv.  13; 
xxxvi.  1  ;  xxxvii.  2.  We  have  already  made  the  re- 
mark that  the  Toledoth  frequently  dispose  of  a  more 
general  sequence  of  history,  in  order  to  pass  over  to 
a  more  special  one.  DeUtzsch  finds  tliree  "tran- 
sitions "  in  the  history  of  Jacob.  The  first  reaching 
to  the  departure  of  Jacob,  ch.  xxv.  19-xxviii.  9  ;  the 
second  to  Jacob's  departure  from  Laban,  ch.  xxxii.  1 
(a  section,  however,  in  which  nothing  in  regard  to 
Isaac  occurs) ;  the  third,  from  Jacob's  return  to  the 
death  of  Isaac,  ch.  xxxv.  29.  But  this  section,  too, 
is  merely  a  history  of  Jacob,  except  the  three  verses 
in  ch.  xxxv.  27-29.  On  the  other  hand  it  is  pre- 
eminently the  history  of  Joseph  and  of  the  rest  of 
the  sons  of  Jacob,  which  begins  at  ch.  xxxni.  2, 
where,  according  to  Knobel,  the  history  of  Jacob 
should  first  begin.     In  the  separate  biographies  we 


t86 


tiESESIS,  OR   THE  FIRST  BOOK  OF  MOSES. 


Me  to  distingiiish  the  theocratic  stages  of  the  life  of 
the  patriarchs,  from  the  periods  of  their  human 
decrepitude  and  decease,  in  which  the  new  theocratic 
generation  already  becomes  prouiiuent.  This  history 
has  four  secions  :  Rebekah's  barrenness  and  Isaac's 
intercession ;  Rebekah's  pregnancy  and  the  divine 
disclosure  of  her  condition ;  the  antithesis  in  the 
nature  of  the  sons  reflecting  itself  in  the  divided  love 
of  the  parents ;  and  Esau's  prodigality  of  his  birth- 
right, parting  with  it  for  a  mess  of  pottage.  In  the 
second  section  we  have  the  prophetic  pruface,  in  the 
third  and  fourth  the  typical  prelude  to  the  entire  fu- 
ture history  of  the  antithesis  between  Jacob  and 
Esau,  Israel  and  Edom. 

2.  The  points  of  light  in  the  life  of  Isaac  appear 
previous  to  this  narrative.  These  are  his  child-like 
Inquiries  and  his  patient  silence  upon  Moriahlch.  xxii.); 
his  love  to  Rebekah  (ch.  xjxiv.);  his  brotherly  commu- 
nion with  Ishmael  at  the  burial  of  Abraham,  and  Ids 
residing  at  the  well  Lahai-Roi  (ch.  xxv.).  Here  we 
now  read  first  of  his  earnest  intercession  on  account 
of  the  barrenness  of  Rebekah ;  then,  moreover,  of 
his  preference  of  Esau  because  he  was  fond  of  game. 
Somewhat  later  Jehovah  appeared  unto  him  at  Gerar, 
preventing  him  from  imitating  his  father  Abraham 
in  going  to  Egypt  during  the  famine,  although  he 
imitates  hitn  in  passing  off  Rebekah  for  his  sister. 
In  this,  too,  he  differs  from  Abraham,  that  he  began 
to  devote  himself  to  agriculture  (ch.  xxvi.  12).  He 
Buffers  himself,  however,  to  be  supplanted  by  the 
Philistines,  and  one  well  after  another  is  taken  away 
from  him,  tmtil  he  at  last  retains  only  one,  and  finds 
rest  at  Beer-sheba.  In  the  second  appearance  too 
(ch.  xxvi.  24),  his  deep  humility  is  reflected  in  this,  that 
he  preserves  the  promise  of  the  blessing,  receiving  it 
as  he  doa^  for  the  sake  of  his  father  Abraham,  He 
now  takes  courage,  and,  as  Abraham  did,  proclaims 
the  name  of  the  Lord,  and  ventures  to  reprove  the 
conduct  of  Abimelech.  His  digging  of  wells,  as  well 
as  his  tilling  the  soil,  seems  to  indicate  a  progress 
beyond  Abraham.  But  then  he  is  willing  to  trans- 
mit to  Esau  the  theocratic  blessing  of  the  birthright, 
though  Esau  had  shortly  betbre  sorely  grieved  liim 
by  the  marriage  of  *wo  of  the  daughters  of  the 
Hittites,  The  marked  antithesis  between  Isaac's 
vision  power,  his  contemplative  prominence,  and  his 
short-sightedness  in  respect  to  the  present  life,  as 
well  as  the  weakness  of  his  senses,  appears  most 
strikingly  in  ch.  xxvii.  Rebekah  proceeds  now  with 
more  energy,  and  Isaac  dismisses  Jacob  with  his 
blessing,  who  leturns  after  many  years  to  bury  his 
father.  When  Isitac  blessed  his  sons  his  eyes  had 
already  become  diin,  yet  many  years  passed  before 
he  died  (from  his  one  hundred  and  tiiirtieth  to  his 
one  hundred  and  eightieth  year).  Delitzsch  exagger- 
ates Isaac's  weakness  as  aiilking  him  in  everything  a 
mere  copy  of  Abraham.  "  Even  the  wells  he  digs 
are  those  of  Abraham,  destroyed  by  the  Philistines, 
and  the  names  he  gives  to  them  are  merely  the  •Id 
ones  renewed.  He  is  the  most  passive  of  the  three 
patriarchs.  His  life  flows  away  in  a  passive  i)uiet- 
ness,  and  ahuost  the  entire  second  half  in  senile  tor- 
pidity (I).  So  passive,  80  secondary,  or,  so  to  speak, 
BO  sunken  or  retired  is  tne  middle  period  in  the  pa- 
triarchal hi.story."  We  have  referred  to  the  points 
in  which  lie  does  not  imitate  Abraham,  but  is  himself. 
Ue  does  not  go  to  Egyjit  during  the  I'amine,  as  Abra- 
ham did  ;  ho  begins  tlie  transition  fr(Jm  a  nomadic  to 
and  agricultural  life,  he  digs  new  wells  in  adililion 
lo  the  old  ones,  he  lives  in  exclusive  niouogamnus 
wedlock,  and  even  in  his  preference  of  Esau,  the 


giime,  surely,  is  not  the  only  motive.    If  the  extent. 

right  of  the  firstborn  impressed  so  deeply  his  passiT< 
character  (especially  in  connection  with  the  lobust, 
striking  appearance  of  Esau,  seeming  to  fit  him  par- 
ticularly to  be  heir  of  Canaan) ;  there  can  be  n« 
doubt,  also,  that  he  was  repelled  by  traits  in  the  earlj 
life  of  Jacob.  But  most  especially  does  he  appeal 
to  have  had  a  feeling  for  those  sufferings  of  the  first- 
born Ishmael,  which  he  endured  on  his  account. 
And  hence  he  appeared  willing  to  make  amends  to 
Esau,  his  own  firstborn,  a  fact  to  which,  at  least,  liia 
dwelling  at  Hagar's  well,  and  his  brotherly  union 
with  Ishmael,  may  point.  It  is  evident  that  the  ar- 
dent Rebekah,  by  her  animated,  energetic  declara 
tions  (ch.  xxiv.  18,  19,  25,  28,  58,  li-t,  65  ;  ch. 
xxv.  22),  formed  a  very  significant  complement  to 
Isaac,  confiding  more  in  the  divine  declarations  as  to 
her  boys  than  Isaac  did,  and  therefore  better  able  to 
appreciate  the  deeper  nature  of  Jacob.  But  when 
Isaac,  through  his  passiveness,  fails  in  the  perform- 
ance of  his  duty,  the  courageous  woman  forgets  her 
vocation,  and  with  artifice  counsels  Jacob  to  steal 
the  blessing  from  Isaac— a  transgression  for  which 
she  had  to  atone  in  not  seeing  again  her  favorite  son 
after  his  migration.  And  even  if  Isaac  was  short- 
sighted respecting  his  personal  relations  in  this  world, 
yet  the  words  of  the  blessing  attest  that  his  spiritual 
sight  of  the  divine  promises  had  not  diminished  with 
his  blinded  eyes.  It  had  its  ground,  moreover,  in 
the  very  laws  of  the  psychical  antithesis  that  Isaac,  so 
feeble  in  will  and  character,  was  attracted  by  the 
wild  and  powerful  Esau;  while  the  brave,  energetic 
Rebekah  Ibund  greater  satisfaction  in  union  with  the 
gentle  Jacob.  In  the  assumed  zeal  of  her  faith  for 
the  preservation  of  a  pure  theocracy  among  the  patri- 
archs, she  too  excels  Isaac.  We  should  bear  in  mind 
that  they  were  Jews  who  relate  so  impartially  the 
Nalioritic  Rebekah's  superiority  over  the  Abrahainic 
Isaac.  ["  Consenting  to  be  laid  on  the  altar  as  a 
sacrifice  to  God,  Isaac  had  the  stamp  of  submission 
early  and  deeply  impressed  on  his  soul.  Hence,  in 
'.he  sj^ii'itual  aspect  of  his  chai-acter,  he  was  the  man 
of  patience,  of  acquiescence,  of  susceptibility,  of 
obedience.  His  qualities  were  those  of  the  son.  as 
Abraham's  were  those  of  the  fiither.  He  carried  out, 
but  did  not  initiate  ;  he  followed,  but  did  not  lead ; 
he  continued,  but  he  did  not  commence.  Accord- 
ingly the  docile  and  patient  side  of  the  saintly  charac- 
ter is  now  to  be  presented  to  our  view."  Mukpht, 
p.  367  —A.  G.] 

EXEGETICAL   AND    CRITICAL. 

1.  Vers.  19-21.  Rebekah's  barren  uens,  and 
Isaac's  intereessian. — Fadan-Aram. — Levcd,  plain 
of  Aram:  Hosea  xii.  12,  it  reads,  field  of  Aram. 
Ch.  xlviii.  7.  Padan,  Mesopotamia.  Keil  limits 
the  name  to  the  large  plain  of  the  city  of  Haran, 
surrounded  by  mountains,  following  the  conjectures 
of  Knobel,  who,  however,  regards  I'ailan-Aram 
as  a  specific  Elohistic  expression,  .\ccording  to 
others,  Mesopotamia  is  divided  into  two  jiarts,  and 
here  the  level  country  is  distinguished  from  the  moun- 
tainous region.  But  this  does  not  ap|)ly  to  Uaran. 
To  one  travelling  from  Palestine  to  Mesopotamia 
across  the  mountains,  Mesopotamia  's  iiu  extensive 
plain.  According  to  ver.  2B,  Isaac  J-aited  twenty 
years  for  offspring.  This  was  a  new  trial  to  liini, 
though  not  to  Abraham,  who  still  lived.  Sittec 
the  line  of  the  blessing  was  to  pa.s.s  through  Isaac,  lii» 
intercession  was  based  upon  a  divine  foundation  ic 


CHAP.   XXV.   19-34. 


4»S 


Jehovah's  promise.  [For  his  wife,  with  reference  to, 
literally  before  ;  which  Luther  says  is  to  be  explained 
spiritually,  indicating  the  intensity  of  his  prayer, 
the  single  object  before  his  mind. — "Entreated  ihe 
liOrd.  The  seed  of  promise  must  be  sought  from 
Jehovah,  so  that  it  should  be  regarded,  not  as  the 
fruit  of  nature,  but  as  the  gift  of  divine  grace."  Keil, 
p.  191.--A.  G.] 

S  X  srs.  22,  23.  RebekaKs  pngnancy,  and  the 
ihvim  explanation,  of  her  condition.  — The  Hebrew 
exDression  ISSln"'  denotes  a  severe  struggling 
with  each  oiber.  Knobel  will  have  it  that  this 
feature  was  derived  from  the  later  enmities  be- 
tween the  Israelites  and  Edomites,  and  quotes 
ch.  iv.  H;  xvi.  12;  xix.  30.  "In  like  manner,  ac- 
cording to  Apollod.,  2,  2, 1,  Acrisius  and  Proetus,  two 
brothers,  had  already  quarrelled  with  each  other  in  the 
womb  of  their  mother  about  the  dominion."  That 
Buch  intimations  and  omens  can  have  no  real  existence 
is  regarded  a.'^  a  settled  matter  in  the  prejutiices  of 
this  kind  of  criticism. — Why  am  I  thus  7 — We 
see  again  the  character  of  Uebekah  in  this  very  ex- 
pression. According  to  Delitzsch.  she  was  of  a  san- 
guine temperament:  rash  in  her  actions,  and  as 
easily  discouraged.  We  would  rather  regard  her 
words  as  an  ill-humored  expression  of  a  sanguine- 
choleric  temperament.  It  does  not  mean :  why  am  I 
yet  living?  (Delitzsch,  referring  to  ch.  xxvii.  46, 
Knobel,  Keil),  but  why  am  I  so  I  i.  e.,  in  this  condi- 
tion. [Why  this  sore  and  strange  struggle  within  me  ? 
— A.  G.] — To  inquire  of  the  Lord. — According  to 
1  certain  .Jewish  Midrash,  she  went  to  Salem  (so 
Knobel).  According  to  Dehtzsch,  she  went  rather 
to  Hagar's  well ;  at  all  events,  to  a  place  sacred  on 
sccount  of  revelations  and  the  worship  of  Jehovah. 
Luther  thinks  she  went  to  Shem,  others  to  Abraham 
or  Melchizedek,  just  as  men  inquired  of  the  prophets 
in  the  time  of  Samuel  (1  Sam.  ix.  9).  The  prophet 
nearest  to  her,  if  she  had  wanted  one,  would  have 
been  Isaac.  The  phrase  "  she  trent "  no  doubt 
means  she  retired  to  some  quiet  place,  and  there  re- 
ceived for  herself  the  divine  revelation.  For  in  the 
patriarchal  history  sacred  visions  determined  as  yet 
Bacred  places,  nor  is  it  different  at  present.  [Still 
the  phrase  seems  to  imply  that  there  was  some  place 
and  mode  of  inquiring  of  the  Lord.  Perhaps,  as 
Theodoret  suggests,  at  the  family  altar. — A.G.]  Ac- 
cording to  Knobel,  she  received  the  experience  indi- 
cated as,  in  general,  a  .si^n  of  ill  omen.  Delitzsch 
thinks  she  saw  in  it  the  »iiger  of  Jehovah.  However, 
we  must  not  too  sharpiy  interpret  her  ill  humor,  on 
account  of  the  mysterious,  painful,  and  uneasy  con- 
dition, and  the  alarming  presentiment  she  may  have 
bad  of  the  contentions  of  her  posterity.  That  she 
■"as  to  be  a  mother  of  twins  she  did  not  know  at 
t'lis  time. — Two  nations. — The  divine  answer  is  a 
rhythmical  oracle.     (See  Delitzsch.) 

[Two  nations  are  in  thy  womb ; 
And  two  people  from  thy  bowels  shall  be  separated ; 
And  people  shall  he  stronger  than  people ; 
And  the  elder  shall  serve  the  yoimger. 

Wordsworth. — A.  G.] 

KTith  the  prophetic  elevation  the  poetic  form  appears 
»l80.  It  appears  very  distinctly  from  this  oracle, 
that  they  would  differ  from  the  very  womb  of  the 
mother.  Since  Esiu's  liberation  is  not  predicted  here, 
Knobel  regards  this  as  a  sign  that  the  author  lived  at 
a  time  before  Edom  threw  off  the  yoke  of  Judah. 
We  know    however,  how  the  theocratic  prophecies 


gradually  enlarge.  The  meaning  of  this  cb-icurt 
revelation,  clothed  as  it  was  in  the  genuine  form  of 
prophecy,  and  which  so  greatly  calmed  her,  she  saw 
in  a  certain  measure  explained  in  the  relations  that 
had  existed  between  Isaac  and  Ishmael. 

3.  Vers.  24-28.  T/ie  birth  of  Ihe  twini  Th. 
ayitithesis  of  (heir  7iature,  and  the  divided  pc.  tiali/^ 
of  the  parents  toitmrds  their  children. — Behold, 
there  'were  twins. — The  fulfilment  of  the  oiacle  in 
its  personal,  t'unJamental  fonn. — And  the  first 
came  out  red. — Of  a  reddish  fiesh  color.  Hi'!  licjdy, 
like  a  garment  of  skins,  covered  with  hair.  (Luxuri- 
ance of  the  growth  of  the  hair.)  In  the  word  "'Jians 
there  is  an  allusion  to  cns ,  in  the  word  ^SiU 
there  is  an  allusion  to  I'S'i) .  "  Arab  authors  deriva 
also  the  red-haired  occidentals  from  Esau."  KnobeL 
Both  marks  characterize  his  sensual,  hard  nature. — 
And  his  hand  took  hold  on  Esau's  heel. — De- 
litzsch :  "  It  is  not  said  that  he  held  it  already  in 
the  womb  of  his  mother  (a  position  of  twins  not 
considered  possible  by  those  who  practise  obstet- 
rics), but  that  he  followed  his  brother  with  such  a 
movement  of  his  hand."  Knobel  contends  against 
the  probability  of  this  statement,  since,  according  to 
a  work  on  obstetrics  by  Busch,  the  birth  of  the 
second  child  generally  occurs  an  hour  after  that  of 
the  first  one,  frequently  later.  The  vcri/  least  that 
the  expression  can  convey  is,  that  .Jacob  followed 
Esau  sooner  than  is  generally  the  case;  upon  his 
heels,  and,  as  it  were,  to  take  hold  of  his  hrel.  Since 
the  fact,  considered  symbolically,  does  not  speak  in 
his  favor ;  since  it  points  out  the  crafty  combatant 
who  seizes  his  opponent  unawares  by  the  heel,  and 
thus  causes  him  to  fall,  there  is  the  less  ground  for 
unagining  any  forgery  here.  The  signification  of  the 
name  "  Jacob  "  is  essentially  the  s.ame  with  "  suc- 
cessor," as  Knobel  conjectures.  Jacob's  cunning 
seems  to  have  been  stripped  from  him  in  his  life's 
career,  deceived  as  he  had  been  by  Laban,  and  even 
by  his  own  sons,  whilst  there  remains  his  lioly  pru- 
dence, his  deeper  knowledge,  and  his  incessant  look- 
ing to  the  divine  promise. — A  cunning  hunter.— 
Esau  developed  himself  according  to  the  omen. — 
Because  he  did  eat  of  his  venison. — Literally, 
"  was  in  his  mouth." — And  Jacob  vras  a  plain 
man. — en  ir^X.  Lcther:  a  pious  man.  Kno- 
bel :  a  blameless  man,  i.  e.,  as  a  shepherd.  "  Hunt- 
mg,  pursued,  not  for  the  sake  of  self-defence  or  of 
necessity,  but  for  mere  pleasure,  as  with  Esau,  the 
author  regards  as  something  harsh  and  cruel,  espe- 
cially when  compared  with  the  shepherd-life  so 
highly  esteemed  by  the  Hebrews "  Isaac's  fond- 
ness for  venison,  however,  cannot  be  fully  explained 
by  this.  Gesenius  emphasizes  the  antithesis  of  gentle 
and  wild.  Delitzsch  explains  on ,  "  with  his  whole 
heart "  devoted  to  God  and  the  good,  etc.  Keil, 
more  happily,  as  "  a  disposition  inclmed  to  a  domes- 
tic, quiet  life."  The  most  obvious  explanation  of 
the  word  in  this  place  points  out  a  man,  modest, 
correct,  and  sedate,  in  contrast  with  the  wild,  un- 
steady, roving,  and  proud  manner  of  Esau's  life. 
Jacob  was  modest,  because  he  adhered  to  the  custom 
of  his  father,  and  stayed  near  the  tents. — Becauit 
h-  did  eat  of  his  venison,  lit.,  was  in  his  mouth.  Thii 
weakness  of  the  patriarch  was  not  his  only  motiv« 
in  bis  preference  of  Esau,  but  it  is  particularly  men- 
tioned here  on  account  of  the  following  narrative. 
In  like  manner,  Haman  was  a  melancholy,  indolenf 
man,  fond  of  good  living. 


600 


GENESIS,  OR  THE  FIRST  BOOK   OF   MOSES. 


4.  Vers.  29-34.  The  typical  prelude  of  the  histor- 
ical antithesis  between  Jacob  and  Esau. — Jaoolj  sod 
pottage. — A  dish  of  lentiles,  see  ver.  34. — Peed 
me. — Lit.,  "let  me  swallow,"  .in  expression  lor  eal- 
ng  greedily,  usb.  According  to  Knobel,  Esau,  by 
reason  of  his  greediness,  was  not  able  to  thinii  of 
the  name,  "  lentiles,"  but  points  them  out  by  the 
words,  "  that  Red !  "  At  the  most,  "  that  Red  " 
might  express  his  strong  appetite,  excited  by  the  in- 
viting color.  The  addition  T^'T)  o^sn  is  generally 
interpreted:  '  from  that  same  Red."  The  repetition 
in  the  original  show^  that  his  appetite  was  greatly 
excited :  "  Let  me  swallow,  I  pray  tliee,  some  of 
that  Red,  that  Red  there  ! "  We  question,  however, 
whether  he  did  not  say  rather:  Feed  wUh  that  Red, 
me  the  Red  one.  Thus  by  a  rude,  witty  play  upon 
words,  he  would  have  introduced  the  fact  of  his 
afterward  having  been  called  "  the  red  one."  At  all 
events  his  name  is  not  to  be  deduced  from  the  red 
pottage.  "  In  the  words  'JiTaTX  and  isa  above 
there  is  indicated  a  different  relation  of  the  names 
C■i^X  (red-brown)  and  T"i)  (hairy),  but  the  one  re- 
ferring to  cins ,  that  red,  i.  e.,  brown-yellow  pot- 
tage of  lentiles,  (poiviKiiiuv,  is  there  predominant. 
Moreover,  thousands  of  names,  e.  g.,  among  the 
.irabs  (comp.  Abdlfeda's  Hist.  Antei-.tl.),  have  a 
like  fortuitous  origin.  But  if  any  one  should  regard 
it  as  accidental  that  the  history  of  nations  for  several 
thousand  years  should  have  been  connected  with  a 
pottage  of  lentiles,  he  will  not  look  in  vain  for  simi- 
lar occurrences  in  perusing  the  pages  of  Oriental 
history.  [Therefore  was  his  name  called  Edom. 
There  is  no  discrepancy  in  ascribing  the  name  both 
to  his  complexion  and  the  color  of  the  lentile  broth. 
The  propriety  of  a  name  may  surely  be  marked  by 
different  cii-eumstances.  Nor  is  it  unnatural  to  sup- 
pose that  such  occasions  should  occur  in  the  course 
of  life.  Jacob,  too,  has  the  name  given  to  him  from 
the  circumstances  of  his  birth,  here  confirmed. — 
A.  G.]  It  is  scarcely  necessary  to  say  here,  that 
lentiles  (adasi  are  still  a  favorite  dish  in  Egypt  and 
Syria."  Delitzsch. — Sell  me  this  day. — Knoliel, 
as  his  manner  is,  regards  this  fact  as  improbable. 
He  thinks  the  object  of  the  narrative  is  to  answer 
tlie  question,  how  the  birthriglit  descended  from 
Esau  to  Jacob,  and  thus  erroneously  supposes  that, 
according  to  the  Jewish  view,  the  people  of  God, 
from  Atiam  down  to  Isaac,  had  always  descended 
from  the  line  of  the  first-born.  Tlie  text,  however, 
presents  to  our  view  the  contrast  between  Esau's 
carnal  thinking  and  Jacob's  believing  sensibility,  in 
the  measure  of  fanatical  exaggeration,  and  according 
to  its  conflict  so  decisive  and  typical  for  all  time 
The  right  of  the  first-born  has  its  external  and 
inteinul  aspects.  The  external  preference  consisted 
in  the  lieadship  over  the  brothers  or  the  tribe  (ch. 
xxvii.  'JO),  and  later  also  in  a  double  portion  of  the 
inheritance  of  the  lather.  The  internal  preference 
was  the  right  of  priestliood,  and  in  the  house  of 
Abraham,  according  to  the  supposition  thus  far  as- 
sumed, a  share  in  the  blessing  of  the  promise  (ch. 
xxvii.  4,  27-29).  [Which  included  the  possession 
»f  Canaan  and  the  covenant  fellowship  with  Jeho- 
vah, and  still  more,  the  progenitorship  of  him  in 
whom  all  the  families  of  the  earth  were  to  be  blessed. 
— A.  G.]  To  acquire  a  rightful  claim  to  this,  was 
umloubtedly  tlie  principal  aim  in  the  bargaiti,  as  is 
ticen  immediiuely  from  the  answer  of  Esau  :  "  I  am 
it  the  point  to  d'e  ; "  and  also  from  the  fact  that 


Esau  appears  not  to  have  been  limited  in  his  ex 

ternal  inheritance.  It  is  to  the  praise  of  Jacob  thai 
he  appreciated  so  highly  a  promise  extending  into 
the  far  future  and  referring  to  the  invisible ;  the 
realization  of  which,  moreover,  though  he  waa  un- 
conscious of  it,  was  already  prepared  in  his  very 
being  (either  in  his  natural  disposition  or  in  his  ele^ 
tion).  The  acuteness,  too,  with  wliich  he  discerned 
Esau's  gross  bondage  to  appetite,  deserves  no  cen- 
sure. The  selfishness  of  his  nature  by  wliich  he  so 
soon  estimates  his  profits  and  takes  advantage  of  his 
brother, — this  impure  motive,  as  well  as  a  fanatical 
self-will  arising  from  his  excitement  in  respect  to  the 
birthright,  through  which  he  anticipates  God's  provi- 
dence, is  all  the  more  obvious  in  his  cunningly  avail- 
ing himself  of  the  present  opportunity.  [Yet  it 
must  be  borne  in  mind  that  he  laid  no  necessity 
upon  Esau.  He  leaves  him  to  accept  or  reject  the 
proposal.  And  Esau  knew  well,  though  he  did  not 
value  it,  what  the  birthright  included.  His  own 
words,  "  what  profit  shall  it  do  to  me,  seeing  I  am 
about  to  die  ?  "  show  clearly  that  he  knew  that  it  in 
eluded  invisible  and  future  things,  as  well  as  the  visi- 
ble and  present.  It  was  because  he  thus  consciously 
sold  his  birthright,  and  for  such  a  consideration,  that 
the  Apostle,  Heb.  xii.  16,  calls  him  a  profane  person. 
— A.  G.]  In  Esau  of  course  he  was  not  mistaken. 
— Behold  I  am  at  the  point  to  die. — Esau,  in 
his  carnal  disposition,  seems  to  regard  only  the  pres- 
ent and  the  things  of  this  life,  and  of  the  things  of 
this  life,  the  visible  and  the  sensual  only.  He  yields 
the  entire  higher  import  of  the  birthright,  the  specific 
blessing  of  Abraham,  the  inheritance  of  his  posterity, 
the  right  and  land  of  the  covenant,  for  the  satisfac- 
tion of  a  moment — and  that,  too,  near  his  paternal 
hearth,  where  he  would  soon  have  obtained  a  meal 
He  is  therefore  designated  (Heb.  xii.  16)  as  /Ss/StjAos 
or  profane. — Swear  to  me  this  day. — Jacob's  de 
maud  of  an  oath  in  this  transaction  evinces  a  veri 
ungenerous  suspicion,  just  as  the  taking  of  the  oath 
on  the  part  of  Esau  shows  a  low  sense  of  honor.— 
And  rose  up  and  went  his  way. — As  if  nothing 
happeued.     Repentance  followed  later. 


DOOTErNAL  AND  ETHICAL. 

1.  Rebekah's  barrenness  during  twenty  years. 
The  sons  of  Isaac,  too,  were  to  be  asked  for ;  they 
were  to  be  children  of  faith,  especially  Jacob.  Sa- 
rah's example  appears  to  occur  again.  Similar  ex- 
amples: Rachel,  Hannah,  p^lizabeth.  Even  when 
not  viewed  in  the  light  of  the  Abrahamic  promise 
of  the  blessing,  barrenness  was  regarded  in  the  an- 
cient Orient  as  a  trial  of  special  severity  ;  how  much 
more  so  in  tliis  case.  Stakkk  :  "  Barrenness  among 
the  patriarchs  (Hebrews)  was  a  painful  occurrence. 
It  was  sometimes  the  fruitful  source  of  strife  (Gen. 
XXX.  2);  tears  were  shed  (1  Sam.  i.  7) ;  it  was  con- 
sidered a  reproach  (Luke  i.  25) ;  it  was  even  held  foi 
a  curse."  Here,  however,  Abraham  could  from  his 
own  experience  comfort  them;  he  Uved  fifteen  years 
after  the  birth  of  the  children. 

2.  Isaac's  intercession.  It  could  be  based  upon 
God's  promise  and  Abraham's  experience.  Jehovah 
heard  him.  He  giantod  more  than  asked.  Instead 
of  one  child  he  received  two.  Undoultedly  Re- 
bekah  sustained  his  intercession  by  her  prayers. 

a.  Rebekah's  pregnancy,  her  painfiil  sensation, 
her  ill-humor  and  alarming  presentiments.  The  gen- 
tle story  of  the  hopeful  maternal  tempeian-ent  ii 


CllAl'.    XXT.    19-34. 


501 


often  of  the  greatest  significance  in  history.  Isaac, 
in  acconlance  witli  his  disposition,  prays  to  Jehovah  ; 
Rcbekah,  after  her  manner  of  feeling,  goes  and  asks 
Jehov.ih.  Undoubtedly  she  lierself  is  tlie  prophetess 
to  whom  God  reveals  the  manner  and  future  of  her 
delivery.  Jehovah  speaks  to  her.  The  word  of 
•evclation,  though  dark,  infuses  into  her  an  earnest 
yet  hopeful  feeimg  of  joy,  instead  of  maternal  sad- 
ness and  despondency.  Two  brothers,  as  two  na- 
tions— two  nations,  to  conteiiil  and  fight  with  each 
other  from  the  very  womb  of  the  mothor.  The 
larger,  or  elder,  and  externally  more  powerful,  gov- 
erned by  the  smaller,  the  younger,  and  apparently 
the  more  feeble.  In  these  three  points  the  antithesis 
between  Ishmael  and  Isaac  is  reflected  again.  [The 
Apostle,  Rom.  ix.  12,  dwells  upon  this  passage  as 
»ffording  a  striking  illustration  and  proof  of  the 
doctrine  he  was  then  teaching.  Isaac  was  chosen 
over  Ishmael,  but  further  still,  Jacob  was  chosen 
over  Esau,  though  they  were  of  the  same  covenant 
mother,  and  prior  to  their  birth.  The  clioice,  elec- 
tion, was  of  grace. — A.  H.] 

4.  Brothers  unlike,  hostile;  twins  even  at  en- 
mity, whose  physiological  unconscious  antipathy 
shows  itself  already  in  the  womb  of  the  mother — 
dark  forebodings  of  the  yet  coming  life,  bearing 
witness,  however,  that  the  life  of  man  already,  in  its 
coming  into  being,  is  a  germinating  seed  of  a  future 
individuality.  This  cannot  be  meant  to  express  a 
mutual  hatred  of  the  embryos,  .\ntipathios,  how- 
ever, as  well  as  sympathies,  may  he  manifested  in 
the  germinating  life  of  man  as  in  the  animal  and 
vegetable  kingdom. 

5.  The  relation  of  prophecy  and  poetry  appears  in 
the  rhythmical  form  of  the  divine  declaration  as  it  is 
laid  before  us.  Common  to  both  is  the  elevated  lyrical 
temperament  manifesting  itself  in  articulate  rhythm. 

6.  The  individuality  of  the  twins  is  manife.<ted 
immediately  by  corresponding  signs.  Esau  comes 
into  this  world  with  a  kind  of  hunter's  dress  cover- 
ing his  rough-red  skin  ;  he  is,  and  remains,  Esau  or 
Edom.  Jacob  seems  to  be  a  combatant  immediate- 
ly ;  an  artful  champion,  who  unawares  seizes  his 
opponent  by  the  heel,  causing  him  to  fall.  But  un- 
der Jehovah's  direction  and  training.  Jacob,  the  heel- 

, holding  struggler,  becomes  Israel,  the  wrestler  with 
God.  In  the  name  "Jacob  "  there  is  then  intimated, 
not  only  his  inherited  imperfection,  but  at  the  same 
time  his  continual  struggle,  i.  e.,  there  exists  a  germ 
of  Israel  in  Jacob.  Esau,  in  his  wild  rambles,  be- 
comes an  aftCr-play  of  Nimrod.  Jacob  is  so  domes- 
dti  and  economical  that  he  cooks  the  lentile  broth 
hi.nsell  Esau  appears  to  have  inherited  from  Re- 
bekah  the  rash,  sanguine  temperament,  but  without 
'-")•  not  ility  of  soul ;  from  Isaac  he  derives  a  certain 
.'•ndne  is  of  good  living — at  least  of  game.  Jacob 
'nlicrHed  from  Isaac  the  quiet,  contemplative  man- 
per  from  Rebekah,  however,  a  disposition  for  rapid, 
prudent,  cunning  invention.  Outwardly  regarded, 
Jacob  on  the  whole  resembled  more  the  father, — 
Esau  the  mother.  This,  howe>er,  seems  to  be  the 
lery  reason  why  Isaae  preferred  Esau,  and  Rebekah 
Jacb.  The  gentle  Isaac,  who  was  to  transmit  to 
one  of  his  children  the  great  promise  of  the  future, 
even  the  hope  of  Canaan,  might  have  considered 
Esau,  not  only  in  his  character  of  first-born,  but  also 
in  thnt  of  a  courageous  and  strong  hunter,  more 
suitKble  to  hohl  and  defend  .\braham's  prospects 
ftmo  ig  the  heathen,  than  Jacob,  who  was  so  similar 
to  himself  in  respect  to  domestic  Ufe.  He  might, 
lierefore,  imderstand  the  oracle  given  to  Ret>ekah 


in  a  sense  different  from  that  received  by  her ;  or  h« 
might  doubt,  perhaps,  its  objective  validity,  opposed 
as  it  was  to  the  customary  right  of  successioti.  Thai 
Esau's  venison  exercised  an  influence  as  to  his  posi- 
tion towards  Esau,  is  proved  from  the  text.  It  might 
be  to  him  a  delusive  foretaste  of  the  futurt  cotiquesti 
of  Canaan.  Esau's  frank  nobility  of  soul  is  seen 
also  in  his  promptly  and  zealously  complying  with 
the  request.  Rebekah  confided  in  her  oracle  and 
understood  her  Jacob  better.  But  even  here  there 
coiiperuteii  that  mutual  power  of  attraction  which 
lay  in  the  two  antithetical  temperaments.  Without 
doubt,  Esau,  the  stately  hunter,  moved  about  in  hia 
paternal  home  as  a  youthful  lord ;  in  whieli  fact 
Isaac  thought  that  he  saw  a  sign  of  future  power. 

7.  Isaac's  taste  and  Esau's  greediness — tht  t«" 
prime  features  nf  a  lickerish  deportment  The  weak- 
ness of  the  fatner  soon  increases  to  the  greediness 
of  the  son.  Isaac's  contemplation  and  weakness  as 
to  his  senses  reminds  us  of  similar  contrasts. 

8.  And  Jacob  sod  potta(je.  Every  human  weak- 
ness has  its  hour  of  temptation,  and  if  we  do  not 
watch  and  pray,  it  will  come  upon  us  like  a  thief 

9.  To  sell  one's  birthright  for  a  pottage  of  len- 
tiles:  this  expression  has  become  the  established  ex- 
pression for  every  exchange  of  eternal  treasures, 
honors,  and  hopes,  for  earthly,  visible,  and  moment- 
ary pleasures.  No  doubt  the  motto :  Let  us  eat  and 
drink,  etc.,  is  an  echo  of  Esau's  expression.  Yel 
we  are  not  at  Uberty  to  regard  this  moment  of  aban- 
donment to  appetite  as  an  instance  of  a  frame  of 
mitid  continual,  fixed ;  nor  can  we  refer  the  divine 
reprobation,  beginning  with  this  moment,  to  his 
future  happiness.  He  was  rejected  relatively  to  the 
prerogatives  of  the  Abr.ihamic  birthright.  Notwith- 
standing his  manliness  and  placability,  he  was  not 
a  man  who  had  longings  for  the  future,  and  therefore 
could  not  be  a  patriarch  among  the  people  of  the 
future  (Mai.  i.  3;  Heb.  xii.  17).  Jacob,  however, 
was  different ;  he  knew  how  to  prize  the  promises, 
in  spite  of  those  faults  of  weakness  and  craft,  from 
which  God's  training  purified  him. 

10.  Thus  it  stood  with  both  children  even  before 
their  birth.  The  antithesis  of  their  lives  was 
grounded  in  the  depths  of  their  individuality,  that 
is,  in  the  religious  inclination  of  the  one,  and  the 
spiritual  superficiality  of  the  other.  But  these  funda- 
mental traits  had  tlieir  ground  in  the  divine  election 
(Rom.  ix.  11).  Tne  fundamental  relations  become 
apparent,  with  respect  to  both,  in  a  sinfid  manner. 
They  become  apparent  through  the  sins  of  both,  but 
they  would  have  appeared,  too,  without  theii  sinftil 
actions,  by  tiod's  providence.  The  question  is  about 
a  destination,  who  was  to  be  the  proper  bearer  of 
the  covenant,  not  about  happiness  and  perdition. 

11.  In  their  next  conflict  Jacob's  ungenerous 
negotiation  increases  to  fraud.  Thence  his  subse- 
quent great  sufferings  and  atonement.  By  the  de- 
ception of  I.aban,  too,  as  well  as  by  that  of  his  sons, 
must  expiation  be  made.  The  bloody  coat  of  many 
colors,  sent  to  him  by  his  sons,  retninded  him  of 
Esau's  coat,  in  which  he  approached  his  father.  For 
Jacoli's  opinion  concerning  the  sufferings  of  his  life, 
see  Gen.  xlvii.  9.  Starke:  Paul,  in  quoting  these 
words,  Rom.  ix.  15,  does  not  spe.ik  of  an  absolute 
decree  to  eternal  life  or  eternal  damnation.  Because 
God  was  to  establish  his  church  among  the  posterity 
of  Jacob,  and  the  Messiah  was  to  come  through  them, 
Esau's  posterity,  if  desirous  of  salvation,  must  turn 
to  the  woisiiip  of  Jacob's  God  (John  iv.  '22).  Upon 
the  idea  of  election,  see  Lanoe's  Positive  JJo.niatic 


B02 


GENESIS.  OR   THE  FIRST  BOOK   OF  HOSES. 


article  Ordo  Salutis.  [Also  Tholuck,  Meyer,  Hodge 
on  the  passage  Rom.  ix.  11.  It  seems  weU-nigh  im- 
possible to  escape  the  conviction  that  the  Apostle 
here  teaches  the  sovereign  clioice  of  persons,  not 
merely  to  the  e.'iternal  blessings,  but  the  internal 
and  spiritual  blessings  of  his  kingdom,  i.  e.,  to  salva- 
tion.—A.  G.] 

12.  The  present  prophecy  respecting  Jacob  and 
Esau  is  fartlier  developed  in  the  blessings  of  Isaac 
(ch.  xxvii. ).  Thus  everything  was  historically  ful- 
filled. For  Edom  and  Idumaea,  seethe  Bible  Diction- 
aries ;  also  respecting  the  prophetic  declarations  con- 
cerning Edom.  The  prophet  Obadiah  represents 
Edom  as  a  type  of  the  anti-theocratic  (anti-Christian) 
conduct  of  false  and  envious  brothers.  This  typical 
interpretation  no  more  excludes  the  preaching  of  the 
Gospel  iu  Idumfea  than  similar  and  more  definite 
representations  of  Babel  exclude  the  preaching  of 
Peter  at  Babylon. 

13.  The  Hebraic,  i.  e.,  the  profoundest  concep- 
tion of  history,  here  comes  into  view  again.  All  his- 
tory develops  itself  from  personal  beginnings.  The 
personal  is  predoniinaiit  in  history. 

14.  The  mystery  of  births ;  of  the  like  relation 
between  male  and  female  nature  ;  of  the  unlilie  but 
natural  relations  between  the  more  and  less  gifted, 
between  noble  and  common;  and  of  the  different 
d^rees  of  natural  dispositions — a  reservation  of  God, 
in  his  decrees  of  providence. 


HOMILETIOAJ,Ai!D  PRACTICAX. 

See  the  Doctrinal  and  Ethical.  The  house  of  a 
patriarch  in  its  light  and  dark  aspects :  a.  The  di- 
vine blessing  and  human  piety ;  b.  human  weakness 
and  sin. — Different  directions  of  the  parents.  Con- 
trasts of  the  childreiL — The  trials  iu  the  life  of 
Isaac. — Children  a  blessing,  an  heritage  of  the  Lord. 
— The  intercession  and  its  answer. — Isa:ic's  prayers, 
Rebekah's  inquiries. — Hoping  mothers  are  to  incjuire 
of  the  Lord. — Twin  brothers  not  always  twin  spirits. 
— Jacob  and  Esau. — The  sale  of  the  birthright  for  a 
pottage  of  lentiles. — Edom's  character  in  respect  to 
good  and  evil.  (Saying  of  Lessing  :  Nothing  in  a  man 
is  condemned  as  execrable  if  he  only  lias  the  reputa- 
tion of  honor  and  integrity.) — Jacob's  sin,  to  human 
eyes,  indissolubly  connected  with  his  higher  strivings. 
— It  is  reserved  to  the  chemistry  of  God  to  separate 
the  dross  of  sin  from  the  pure  metal  of  a  pious 
striving  (Mai.  iii.  3). — The  experience  of  the  pious,  a 
succession  of  divine  purifications. — Hereditary  faults. 
— Jacolj's  ha.ste  and  eager  grasijing,  the  sign  of  the 
severe  expiatory  penitential  sorrows  of  liia  lite. — 
He  wislied  to  acquire  externally,  what  (iod's  grace 
had  put  into  his  heart. — The  first  fault  of  J;icob  a 
harbingiT  of  the  second. — Hereditary  virtues  and 
lereditary  vices. — Divine  election:  1.  X  predestina- 
tion of  Jacob's  and  Esau's  theocratic  position ;  2. 
no  decree  as  lo  tlieir  deportment. — Esau  and  Jacol); 
or  a  frank,  noble  disposition  without  subjectivcness, 
without  a  desire,  and  even  without  a  true  sense  of  di- 
vine tilings  ;  opposed  to  an  cnthu.siastic  feeling  for  t!ie 
eternal,  yet  tainted  with  self-deceit  and  diBlioiicsty. — 
Jacob,  a  man  <jf  the  higher  longing  and  hope.  Esau, 
a  man  of  sensual  pleasure,  regardless  of  tlii>  future. 

Staukk,  Cramkk:  The  true  church  is  never  re- 
ipccted  liy  the  world  as  much  as  tlie  great  mass  of 
the  children  of  the  flesh  ;  we  mu.st  uot,  therefore, 
place  the  bushel  by  the  largest  heap. — Bihl.  Tub.  : 
thild'-en  arc  an  he-ilage  of  the  Lord  (Ps.  cxxvii.  3). 


— Hall  :  Isaac  asks  for  one  son  and  he  receives  two 
— Lange:  Married  peopla  are  under  obligations  t( 
unite  in  prayer,  especially  on  important  occasions. — 
Notwitlistanding  natural  causes,  God,  as  creator,  i-e^ 
serves  to  himself  the  closing  and  opening  of  th« 
womb  of  mothers.  This  shows  his  sovereignty  ovei 
the  human  race  (Jer.  xxxi.  20). — Rebekali,  in  hei 
impatience,  may  be  a  type  of  those  who,  having 
been  aroused  by  God,  so  that  a  struggle,  necessarily 
painful,  takt^i  place  between  spirit  and  flesh,  soon 
become  impatient. — In  an  unfruitful  conjugal  life  we 
are  to  take  comfort  in  this  :  1.  That  God  visited  with 
barrennes.s  holy  people  in  former  times— Sarah, 
Rachel,  Hannah,  Elisabeth ;  2.  God  best  knows  our 
wants  ;  3.  we  are  not  to  render  an  account  lor  chil- 
dren, etc. ;  4.  to  die  without  children  takes  away,  in  a 
certain  degree,  the  bitterness  of  death  ;  5.  the  time* 
are  calamitous  (Matt.  xxiv.  19 1.  In  times  of  need 
we  are  not  to  consult  soothsayers,  but  God  and  his 
word. — (The  struggle  of  the  flesh  with  the  spirit  iu 
the  new  life  of  the  new-bom ;  Rom.  vii.  22,  23). — 
Ver.  2r>.  Gen.  iii.  16. — Cramkr:  Within  the  pale  of 
the  Christian  Church  we  have  different  classes  of"  peo- 
ple :  Jews  and  heathen  (John  x.  1 6 1,  true  believers 
and  hypocrites,  good  and  evil  (Matt.  xiii.  47).  God 
does  not  judge  after  the  advantages  of  the  flesh,  of  age, 
of  size  and  other  things  which  concern  the  appear- 
ance.— Bib!.  Wirt. :  Two  churches  are  prefigured 
here :  one  believing  the  promises  of  Christ ;  the 
other  depending  on  a  carnal  advantage  of  antiquity 
and  extent.  These  two  bodies  will  never  come  to  an 
agreement,  until  finally  the  true  church,  as  the  small- 
er, will  overcome  the  false  by  the  victory  of  her 
faith,  and  triumph  over  her  in  eterual  blessedness 
(1  John  V.  4). — 0,  children,  remember  what  anxiety 
you  have  cost  your  mothers. — Ver.  28.  Langk  ;  The 
preference  of  parents  for  one  or  another  of  their 
children  may  have  its  natural  cause,  and  be  sanctified, 
but  seldom  does  it  keep  within  proper  Umits.  Proba- 
bly Esau  was  more  attached  to  his  father,  and  Jacob 
to  his  mother.  (Isaac,  probably,  prefers  venison,  not 
as  a  delicacy,  but  to  make  better  and  economical  use 
of  his  cattle  ;  and  because  wild  animals  are  of  no  use 
to  the  husbandman,  but  only  cause  destruction  to 
him.) — Ver.  29.  The  simplicity  of  early  time.  Jacob 
sitting  by  the  hearth  and  cooking,  which  is  usually 
the  duty  ol'  the  females. — Ver.  31.  The  apology  for 
Jacob  (Luther  and  Calvin,  indeed,  approve  of  his 
transaction  on  the  ground  of  his  right  to  the  privilege 
of  the  first-born  by  the  divine  promise).  Though  the 
first-born  was  highly  esteemed  among  the  patriarchs, 
Christ  wnuld  not  descend  from  one  of  the  first-born 
(indicating  that  he  was  the  true  first-born,  who  was  to 
jjrocure  for  us  the  right  of  the  first-born  from  God). 
[See,  also,  Rom.  viii.  2fl  ;  Col.  i.  18;  Rev.  I.  5;  Ileb. 
xii.23. — A.  G.]  He  claims  to  descend,  not  from  Cain, 
but  from  Selh  ;  not  from  Nahor,  or  Ilaran,  but  from 
.\braliam;  not  from  Ishmacl,  but  from  Isaac;  not 
from  Esau,  but  from  Jacob;  not  from  the  seven 
eliler  sons  of  Jesse,  but  from  David,  and  from  Solo- 
mon, who  was  one  of  David's  younger  sons. — (Ver. 
27.  The  pennission  of  hunting  on  certain  conditions : 
Fii-st,  that  the  regular  vocation  be  not  neglected; 
second,  that  our  neighbor  be  not  injured.) — (Cramkr  : 
In  iducating  cliihlren  we  are  to  pay  particular  at- 
tention to  their  dispositions,  observing  in  what  di- 
rection each  one  iiiclines,  for  not  every  one  is  qual- 
ified for  all  things  (I'rov.  xx.  11  ;  xxii.  W). — (iodlesi 
men,  who,  for  the  sake  of  temporary  things,  despise 
and  hazard  the  eternal  (Phil.  iii.  19). 

(iKKi.ACH  :    The  birth  of  many  ce'.ebrateJ  men  ol 


CHAP.   XXVI.  1-22. 


603 


God,  preceded  by  a  long  season  of  barrenness. — 
Thereby  tlie  now-born  babe  is  to  become  not  only 
more  endeared  to  the  parents,  who  tarn  their  whole 
attention  to  it,  but  is  especially  to  be  regarded  by 
them  as  a  supernatural  gift  of  God,  and  thus  become 
a  type  of  the  Saviour's  birth  from  a  virgin. —  Ttie  iH- 
••ine  prophec)/ :  The  patriarchs  come  into  view  only 
(?)  in  reference  to  their  descendants,  with  whom 
they  are  considered  as  constituting  a  unity.  For  the 
prophecy  has  not  been  fulfilled  in  respect  to  the 
Srothers  as  individuals. — Lisco  ;  A  frivolous  con- 
tempt of  an  advantage  bestowed  on  him  by  God. — 
So,  also,  an  incorsiderate  oath  (Heb.  .\ii.  16). — An 
immoderate  longing  after  enjoyment  sacrifices  the 
greatest  for  the  least,  the  eternal  for  tlie  temporal. — 
Calwer  Handbuch :  Abraham  too  rejoiced  in  the 
birth  of  these  boys ;  he  lived  yet  15  years  after  their 
birth,  and  the  narrative  of  his  death  and  burial  has 
been,  for  historical  purposes,  considereii  first.  When 
the  inherited  blessing  of  the  promise  is  the  subject 
treated  of,  the  mere  course  of  nature  cannot  decide 
the  issues,  in  order  that  all  praise  may  be  to  God.  and 
not  to  men. — Schroder:  (The  Rabbins  e.xplain 
Isaac's  faithfulness  to  Rebekah  from  the  fact  of  his 
having  been  offered  in  sacrifice  to  God  (1  Tim.  Ui.  2). 
Isaac,  to  whom  the  very  promise  was  given,  is  placed 
after  Ishniael,  and  Ishmael,  possessing  a  temporal 
promise  only,  is  put  far  before  him.  He  is  lord  over 
other  lords,  counts  12  princes  in  his  line,  while 
Isaac  lived  alone  and  without  any  children,  like  a 
lifeless  clod  (Luther). — All  the  works  of  God  begin 
painfully,  but  they  issue  excellently  and  gloriously. 
Earthly  undertakings  progress  rapidly,  and  blaze  up 
like  a  fire  made  of  paper,  but  sudden  leaps  seldom 
prosper  (Val.  Herb.).— Every  mother  conceals  a  fu- 
ture ;  every  maternal  heart  is  full  of  presagings. 
Her  bodily  pains,  she  interprets  as  spiritual  throes 
that  await  her. — The  case  of  Rebekah  presents  con- 
solation to  a  woman  with  child  (Val.  Herb.). — Calvin: 
Rebekah  probably  inquired  of  God  in  prayer. — Her 
example  should  teach  us  not  to  give  way  too  much 
to  sadness  in  distress.  We  are  to  restrain,  and 
struggle  with,  ourselves. — Prophecy  (even  the  hea- 
then oracles)  always  assumes  a  solemn  and  metrical 
etyle,  etc.  The  prophet  is  a  poet,  as  frequently  the 
poet  is  a  prophet. — Her  alarming  presentiment  did 
oot  deceive  Rebekah.  The  struggle  within  her  indi- 
cated the  external  and  internal  conflicts  not  only  of 
'er  children,  but  even  of  the  nations  which  were  to 


descend  from  them. — This  ver.  23  embraco  al 
times  ;  it  is  the  history  of  the  world,  of  the  church, 
and  of  individual  hearts,  enigmatically  expressed 
(I'oats  maile  of  red  camel's  hair  were  worn  by  poc! 
people,  also  by  prophets  (Zach.  xiii.  4  ;  2  Kings  L 
S).)- — The  Hebrew  Admoni  is  also  connected  with 
Adam  ;  Esau  is  a  son  of  Adam,  predominantly  iu 
clined  to  the  earth  and  earthly  things. — (Isaac's  bod- 
ily nature  appears  feeble  everywhere ;  cli.  xxrii 
1,  19).  Such  persons  are  fond  of  choice  and  iinei 
viands.  Wherever  Abraham  has  calves'  flesh,  buttei 
and  milk,  on  special  festive  occasions,  Isaac  dehghta 
in  venison  and  wine  (ch.  xxvii.  3,  4,  25). — In  tha 
Logos,  as  the  first-born  of  all  creatures,  the  signifi- 
cation of  the  first-born,  both  animal  and  human,  haa 
its  true,  its  ultimate,  and  divine  foundation  (Ziegler). 
The  father  is  pleased,  that  Esau,  like  Ishmai  1,  ch. 
xxi.  2o,  is  a  good  hunter,  and  he  regards  ii  as  an 
ornament  to  the  first-born,  who  is  to  have  the  gov- 
ernment (Luther).  Esau  becomes  Edom,  and  there- 
fore, still  the  more  remains  Esau  merely ;  Jacob,  on 
the  other  hand,  becomes  Israel  i  ch.  xxxii.  28). — Ja- 
cob is  the  man  of  hope.  The  possession  that  ha 
greatly  desires  is  of  a  higher  order  :  hopes  depend- 
ing on  the  birthright.  He  never  strives  after  the 
lower  birthright  privileges.  (It  is  doubtful,  also, 
whether  these  were  as  fully  developed  at  the  time  of 
Abraham  as  at  the  time  of  Moses). — I  am  at  the 
point  to  die  Sooner  or  later  I  will  have  to  succumb 
to  the  perils  to  which  my  vocation  exposes  me.  A 
tliought  expressed  more  tlian  once  by  Arabic  heroes 
(Tuch). — Esau's  insight  into  the  future  extended  to 
his  death  only. — Jacob's  request  that  Esau  should 
swear.  He  is  as  eager  for  the  future  as  Esau  is  for 
the  present. — (LentUes,  to  this  day,  are  a  very  fa- 
vorite dish  among  the  Arabs,  being  mostly  eaten  in 
Palestine  as  a  pottage.  Robinson  found  them  very 
savory,  etc.). — Want  of  faithful  confidence  in  him 
who  had  given  him  such  a  promise,  it  was  this  that 
made  Jacob  wish  to  assist  God  with  carnal  subtilty, 
as  Abraham  once  with  carnal  wisdom. — Thou  shalt 
not  take  advantage  of  thy  bi'other.  For  the  present, 
no  doubt,  Jacob  obscured  the  confidence  of  his 
hopes,  just  as  Abraham,  by  anticipation,  obscured 
his  prospects. — As  Ishmael  had  no  claim  for  the  bless- 
ings of  tlie  birthright,  because  begotten  Kara  crapKo, 
so  Esau  forfeits  the  blessings  of  his  birthright,  not 
because  begotten  Kara  trdpHa^  but  because  inclined 
KaTo.  trdpKa  (Delitzscb). 


THIRD     SECTION. 

haae  in  the  region  of  Abimelech  at  Gerar.     The  manifestation  of  God,  and  confirmed  ptorniae.     Bit 

vnUation  of  the  maxim  of  his  father.      The  ezpomre  of  Rebekah.     The  living  figure  of  a 

richly  blessed,  patient  endurance. 

Chapter  XXVI.  1-22. 


1  And  there  was  [again]  a  famine  in  the  land,   besides  the  first   [previous]  famine  thai 
was  in  the  lays  of  Abraham.     And  Isaac  went  unto  Abimelech  king  of  iht;  Pliilistinet 

2  unto  Gerar.     And  the  Lord  [Jehovah]   appeared   nnfo  him,  and  said,  Go  not  down  into 

3  Egypt;   dwell  in  the  land  which  I  shall  tell   thee  of:  Sojourn  [as  a  stranger]  in  this  hvi 


504 


GENESIS,    OR   THE    FIRST    BOOK    OF   MOSES. 


and  I  will  be  with  thee,  and  will  bless  thee ;   for  unto  thee,  and  unto  thy  seed,  1  wiF 
give  all  tliese  countries,  and  I  will  perform  [cause  to  stand]  the  oath  which  I  sware  untc 

4  Abraham  thy  father;   And  1  will  make  thy  seed  to  multiply  as  the  stars  of  heaven,  and 
will  give  to  thy  seed  all  these  countries ;  and  in  thy  seed  shall  all  the  nations  of  the 

5  earth  be  blessed  [bless  themselves] ;   Because  that  Abraham  obeyed  my  voice,  and  kepi  my 
oharge,  my  commandments,  my  statutes,  and  my  laws. 

i,  1  And  Isaac  dwelt  in  Gerar  :  And  the  men  of  the  place  asked  him  of  his  wife ;  and 
he  said,  Siie  is  my  sister :  for  he  feared  to  say,  She  is  my  wife ;  lest,  said  he  [thought  he], 
the  men  of  the  place  should  kill  me  for  Rebekah  ;   because  she  was  fair  to  look  upon. 

8  And  it  came  to  pass,  when  he  had  been  there  a  long  time,"  that  Abimelecli  king  of  the 
Philistines  looked  out  at  a  window,   and  saw,   aud   behold,   Isaac  ivas   sporting  with 

9  Rgjekah  his  wife.     And  Abimelech  called  Isaac,  and  said,  Behold,  of  a  surety  [certainly] 
she  is  thy  wife:  and  how  saidst  thou,  She  is  my  sister?     And  Isaac  said  unto  him, 

10  Because  I  said  [l  thought].  Lest  I  die  for  her.  And  Abimelech  said,  What  is  this  that 
thou  hast  done  unto  us?  one  of  the  people  might  lightly'  have  lien  with  thy  wife,  and 

11  thou  shoulde.st  have  brought  guiltiness  upon  us.  And  Abimelech  charged  all  his  people, 
saying,  He  that  toucheth   [injures]   this  man  or  liis  wife  shall  surely  be  put  to  death. 

12  Then  Isaac  sowed  in  that  laud,  and  received  [found,  a.  a]  in  the  same  year  an  hundred- 

13  fold  :  and  [thus]  the  Lord  blessed  him  :  And  the  man  waxed  great,  and  went  forward, 

14  and  grew  until  he  becaTne  very  great :  For  he  had  possession  of  flocks,  and  possession 

15  of  herds,  and  great  store  of  servants:  and  the  Philistines  envied  him.  For  all  thewella 
which  his  father's  servants  had  digged  in  the  days  of  Abraham  his  father,  the  Philistines 

16  had  stopped  them,  and  filled  them  with  earth.  And  Abimelech  said  unto  Isaac,  Go 
from  us ;  for  thou  art  much  mightier  tlian  we. 

17  And  Isaac  departed  thence,  and  pitched  his  tent  in  the  valley  [arook)  valley— wady.— A.  G.] 

18  of  Gerar,  and  dwelt  there.  And  Isaac  digged  again  the  wells  of  water,  which  they  had 
digged  in  the  days  of  Abraham  liis  father;  for  tlie  Philistines  had  stopped  them  after 
the  death  of  Abraham  :  and  he  called  their  names  after  [like]  the  names  b}'  which   hia 

19  father  had  called  them.     And  Isaac's  servants  digged  in  the  valley  [at  the  bottom],  and 

20  fomid  there  a  well  of  springing  [living]  water.  And  the  herdmen  of  Gerar  did  strive 
with  Isaac's  herdmen,  saying.  The  water  is  ours  :  and   he  called  the  name  of  the  wel. 

21  Ezek  [contention]  ;  because  tliey  strove  with  him.  And  they  digged  another  well,  and 
strove  for  that  also  :    and  he  called  the  name  of  it  Sltnah   [enmity— adversary,  Satan  wells]. 

22  And  he  removed  [brake up]  from  thence,  and  digged  another  well;  and  for  that  they 
strove  not:  and  he  called  the  name  of  it  Rehoboth  [wide room];  and  he  said,  For  now 
the  Lord  hath  made  room  for  us,  and  we  shall  be  fruitful  in  the  land. 

['  Ver.  8.— When  the  days  were  dr.awn  out.— A.  G.] 

[■  Ver.  10.— l3TTD3  ,  within  a  little  ;  it  lacks  but  little,  £is  the  Chaldee  renders. — A.  G.] 


GENEEAL  PEELIMINAEY  REMARKS. 

1.  The  present  chapter  (xxvi.)  is  tlie  only  one 
devoted  exchisiv'ily  to  traditions  coneerninj:;  Isaac. 
The  former  narratives  were,  on  the  one  hand,  inter- 
woven with  Abraham's  history,  and,  on  the  other, 
contained  tlie  be^inninj^  of  the  history  of  Esan  and 
Jacob  The  section  in  the  fcillowinp  cliaptcr,  hiit 
more  fully  givcTi  in  the  beginning  of  cl)apti'i-  xxviii., 
forms  a  eotichision,  in  which  the  history  of  Isaac  and 
that  of  his  sons  arc  considered  as  one.  This  is  fol- 
owed  by  ch.  xxxv.  27,  like  a  melancholy  echo  ex- 
tending over  Isaac's  long  and  isolated  life,  during 
which  Rebekah  disappears  from  the  scene,  deejily 
grieved  on  account  of  her  sons.  We  have  liere  a 
Tivid  life-picture,  taken  from  the  ir]idst  of  Isaac's 
oilgrimage,  and  representing  clearly  tiie  fact  fjta/ 
Tsaac'i  com pnnrdTifrnt  and.  trnnijuiUity  draw  after 
Ihem  yire  lilenititiiiK.  This  thought,  however,  per- 
vades his  whole  history.  lie  submits  to  suffer  upon 
lie riah,  and  thus    receives  a  nivsterious   theocratic 


consecration  as  a  type  of  Christ.  He  waited  for  fau 
bride  until  Abraham's  and  Eliezer's  care  procured 
one  for  him  without  his  co-operation,  and  in  this  he 
fared  well.  During  Reliekah's  long  barrenness  he 
seeks  no  remedy  such  as  Aliiaham  did  in  connection 
witli  Hagar,  but  finally  resoits  to  prayer,  and  is 
richly  compensated  in  the  bestowal  of  twins.  During 
the  famine  he  iloos  not  go  to  Egypt,  liut,  according  to 
Jehovah's  instruction,  rcminns  in  Canaan,  and  here, 
in  the  country  of  tlie  Philistines,  is  most  abundantly 
blessed.  He  receives  in  silence  the  censure  of 
Abimelech  for  his  deceptive  statement  respecting 
Rebekah.  He  is  exiled,  and  departs  from  Geiar. 
He  yields  one  well  after  another  to  the  shepherds  Oi 
the  Philistines,  ever  receding,  further  and  further; 
and  yc't  llie  king  of  the  Philistines  applies  to  hii7i 
for  an  alliance,  as  to  a  nnghiy  prince.  Finally  Isaac 
knows  how  to  reeimcile  himself  to  the  strung  decei> 
tion  prepiired  for  Iiini  by  Rebekah  and  tJacob,  anc 
even  this  pliancy  of  temper  is  blessed  to  him,  in  thai' 
he  is  theieby  kept  in  t'"<'  riglit  theucraiic  dirtction 


CUAP.    XXVI.    1-22. 


50f 


His  passive  conduct,  too,  at  the  marriage  of  hissonsi 
renders  tlie  difference  between  the  true  Esau  and  tlie 
Iheocratie  Jacob  more  distinct.  His  composure  and 
endurance  seem  infirmities ;  these,  liowevei',  with  all 
"veakness  of  temperament,  are  evidently  supported 
by  a  power  of  the  spirit  and  of  faith.  Tlie  moral 
power  in  it  is  the  self-restraint  whereby,  in  opposi- 
tion to  his  own  wishes,  he  gives  up  his  ha^ty  purpose 
to  bless  Esau.  Isaac  learned  experimentally  upon 
Moriah,  that  quietness,  traaquillity,  and  conlideuce  in 
the  Lord  have  a  glorious  issue.  This  experience  is 
stamped  upon  his  whole  careei.  If  we  judge  him 
from  the  declarations  concerning  Rebekah  at  Gerar, 
he  appeiirs  to  be  the  timid  imitator  of  his  father ; 
though  the  assuming  of  his  father's  maxim  in  this 
respect  m.iy  be  explained  from  his  modest,  suscep- 
tible nature.  But  that  he  does  not  imitate  his  father 
slavishly,  is  seen  especially  from  the  fact  of  his  quiet 
Buffering  without  any  resistance.  This  is  made  evi- 
dent, too,  by  the  fact  that  he  does  not,  like  Abraham, 
go  to  Egypt  during  the  famine.  Moreover,  he  does 
not  take  a  eoncubiue,  as  Abraham  did;  nor  hkehim 
does  lie  look  to  divine  revelation  for  the  decision  re- 
specting the  lawful  heir,  but  holds  himself  sure  of  it 
by  reason  of  the  transmitted  right  of  the  first-born. 
New  and  original  traits  appear  in  his  transition  to 
agriculture,  as  well  as  in  his  zealous  digging  of  wells. 
The  naming  of  the  wells,  taken  away  from  him,  has 
something  of  humor,  such  as  is  peculiar  to  tranquil 
minds.  His  pleasant  disposition  reveals  itself  not 
only  in  his  preference  of  venison,  but  by  his  peculiar 
manner  of  preparing,  for  Abimelech  of  Gerar,  and 
his  friends,  a  feast,  even  after  the  gentle  reproof,  and 
before  he  made  a  covenant  mth  him  on  the  follow- 
ing day.  In  his  vocation,  however,  as  patriarch,  he 
shows  himself  a  man  of  spirit  by  building  an  altar 
unto  the  Lord,  and  calling  upon  his  name  (ver.  25). 
And  while  there  are  but  two  visions  mentioned  defi- 
nitely during  his  hfe  (ver.  3,  ver.  24),  still  there  fol- 
lows a  higher  spiritual  life,  and^  at  the  same  time^ 
a  further  development  of  the  Abrahamie  promise 
through  the  disposition  he  manifests  in  the  blessing 
of  his  sons.  Our  section  may  be  divided  as  follows  : 
1.  Isaac's  sojourn  in  the  country  during  the  famine 
in  consequence  of  an  injunction  of  Jehovah.  Re- 
newed promise  (vers.  1-6);  2.  Isaac's  assertion  that 
•  Rebekah  was  his  sister  (vers.  7-11) ;  3.  Isaac's  pros- 
perity ;  his  exUe  from  tlie  city  of  Gerar,  and  his  set- 
tlement in  the  valley  of  Gerar  (vers.  12-17);  4. 
Isaac's  patience  in  what  he  endured  from  the  Phihs- 
tiues,  and  its  blessing  (vers.  18-22).  Knobel  regai  ds 
the  present  chapter  as  a  Jehovistic  supplement, 
mingled  with  Elohistic  elements.  [In  regard  to  the 
numerous  points  of  resemblance  between  Isaac  and 
Abraham,  Kurtz  has  shown  (Gesch.,  p.  226)  that 
these  resemblances  are  not  slavish  imitations,  but 
are  marked  by  distinct  peculiarities,  and  moreover, 
that  these  similar  experiences  are  not  accidental,  but 
on  the  one  hand,  as  the  result  of  the  divine  provi- 
dence, they  flow  from  the  same  purpose  and  disci- 
pUne  with  the  father  and  the  son,  and  on  the  other 
hand,  ?.s  far  as  they  are  the  result  of  human  choices, 
they  arise  from  an  actual  resemblance  in  their  condi- 
tion  and  hopes.  Thus  all  believers  in  their  expe- 
riences are  EiUke  and  yet  tmlike. — A.  G.] 


EXEGETICAL   AND    CKITICAi. 

1.  Vers.  1-6.  Isaac's   abode  in  the  countri/. — A 
funine. — It  is  distinguished  from  the  famine  in  the 


history  of  Abraham.  Isaac,  folloning  the  exampU 
of  his  father,  was  on  the  point  of  going  to  Egvpt 
but  is  arrested  by  divine  interposition.  "  Isaac'« 
history  commences  with  the  same  trial  as  the  liistor) 
of  Abraham  "  (Delitzsch).  This  frequent  calamifi 
of  antiquity  occurs  once  more  in  the  history  of  Ja 
cob. — Isaac  went  vinto  Abimelech. — Xot  the  on« 
mentioned  ch.  xx.  21  (Kimehi,  Schum,  etc.,  Del.), 
but  his  successor  (Knobel).  The  same  may  be  said 
of  Phichol  (ch.  xxi.  22).  There  is  here,  very  proba- 
bly, a  different  Abimelech,  and  with  hiin  anuthei 
Phichol.  The  former  is  expressly  called  king.  Upon 
this  name  Abimelech,  as  a  standing  title  of  the  kings, 
compare  the  title  to  the  xxxivth  Ps.  with  I  Sam.  xxi 
11. — Gerar. — "The  ruins  of  which,  under  the  name 
of  Kirbet-el-Gerar,  have  been  again  discovered  by 
Rowiand,  three  leagues  in  a  southeasterly  direction 
from  Gaza."  Del.  Isaac  mtends  to  go  to  Egypt, 
but  according  to  God's  instruction,  he  is  to  remain 
in  Palestine  as  a  stranger. — Go  not  down, — It  is 
characteristic  that  Abraham  received  the  first  divine 
instruction  to  depart^  Isaac  to  remain.  God  leads 
every  one  according  to  his  peculiar  necessities.  Even 
in  Canaan  nothing  shall  be  wanting  to  him. — All 
these  countries. — Extending  the  promise  beyond 
Canaan  [or  rather  all  the  lands  of  the  different  Ca- 
naanitish  tribes. — A.  G.] — I  will  be  with  thee. — 
A  piomise  of  help,  blessing,  and  protection,  especial- 
ly needed  by  Isaac. — I  will  perform  the  oath.— 
As  for  God,  the  divine  oath  was  absolutely  firm, 
though,  on  the  part  of  Abraham,  it  might  have  been 
obscured.  But  since  Abraham,  on  his  part,  remained 
true  to  the  covenant,  it  is  renewed  to  the  son  by 
virtue  of  an  oath,  whilst  in  regard  to  the  contents  of 
the  promise,  it  is  even  eidarged.  The  one  land  of 
Canaan  is  changed  into  many  countries,  the  seed 
multipUed  as  the  stars  of  heaven,  and  as  the  sand 
which  is  upon  the  sea-shore,  becomes  stars  only ;  and 
the  blessing  of  the  nations  (ch.  xxii.  18)  becomes  in 
his  seed  a  voluntary  blessing  of  the  nations  among 

tliemselves. — Because  that  Abraham Literally, 

for  that.  Abraham's  obedience  is  brought  out  conspic- 
uously through  the  use  of  the  richest  deuteronomic 
terms.  To  the  commendation  of  obedience  in  general, 
follows  in  strict  derivation:  1.  the  charge;  2.  the 
commandments ;  3.  the  institutions  ;  4.  the  germ  of 
the  Thorah  in  the  plural,  r"nn\  [He  kept  the 
cliarge  of  God,  the  special  commission  he  had  given 
him  ;  his  commandments,  his  express  or  occasional 
orders;  his  statutes,  his  stated  prescriptions  graven 
on  stone ;  his  law,  the  great  doctiine  of  moral  obli- 
gations. Murphy,  p.  874.  His  obedience  was  not 
perfect,  as  we  know,  but  it  was  umeserved,  and 
as  it  flows  from  a  living  faith,  is  thus  honored  of 
God. — A.  G.]  The  motive  of  the  promise  empha- 
sizes the  humility  and  low  position  of  Isaac.  He 
must  also,  however,  render  the  obedience  of  faith, 
if  Jehovah's  blessing  is  to  rest  upon  him,  and,  in- 
deed, first  of  all,  by  remaining  in  the  country. 
Abraham  had  to  go  to  Egypt,  Jacob  must  go  to 
Egypt  to  die  there,  Isaac,  the  second  patriarch,  is 
not  to  go  to  Egypt  at  all.  Notwithstanding  the  re- 
semblance to  the  promise,  ch.  xxii.,  the  new  here  is 
unmistakable. 

2.  Vers.  7-11.  Isaac's  assertion  respecting  Hi- 
bekah.  In  the  declaraticm  of  Isaac  the  event  hert 
resembles  Abraham's  experience,  both  in  Egypt  .and 
at  Gerar,  but  as  to  all  else,  it  differs  entirely.  With 
regard  to  the  declaration  itself  it  is  true  that  Re- 
bekah  was  also  related  to  Isaac,  but  more  distantly 
than  Sarah  to  Abraham.     It  is  evident  from  the  nar 


aU6 


GEXESIS,  OR  THE  FIRST   BOOK   OF   MOSES. 


radve  itself  that  Isaac  is  not  so  seriously  threatened 
18  Abraham,  although  the  inquiries  of  the  people  at 
Gerar  might  liave  alarmed  him.  It  is  not  by  a 
punishment  inflicted  upon  a  heatlieu  prince,  who 
perhaps  might  have  abducted  the  wile,  but  through 
the  intercourse  of  Isaac  with  Rebekah  that  the  true 
relation  became  known.  That  the  Abimeleoh  men- 
'joned  in  this  narrative  is  the  same  person  wlio, 
eighty  years  before,  received  Sarah  into  his  harem, 
ippeare  plausible  to  Kurtz  and  Delitzsch,  since  it 
may  be  talsen  for  granted  that  as  a  man  gray  with 
age  he  did  not  send  for  Rebeliah  and  talie  her  into 
his  harem.  We  reject  these  as  superficial  grounds. 
The  main  point  is,  that  Isaac  appears  in  this  narra- 
tive as  a  very  cautious  man,  while  the  severe  edict 
of  Abimelech  seems  to  suppose  a  solemn  remem- 
brance in  the  king's  house  of  the  former  experience 
with  Abraham.  The  oath  that  follows  seems  also  to 
show  that  tlie  new  Abimelech  avails  himself  of  the 
policy  of  his  father,  as  well  as  Isaac.  The  windows 
in  old  times  were  latticed  openings  for  the  light  to 
enter,  as  found  in  tlie  East  at  the  present  day. 

3.  Vers.  12-17.  Imac's  prosperity  and  exile. — 
Then  Isaac  sowed. — Besides  planting  trees,  Abra- 
ham was  yet  a  mere  noraad.  Isaac  begins  to  pursue 
agriculture  along  with  his  nomadic  life  ;  and  Jacob 
seems  to  liave  continued  it  in  a  larger  measui'e  (ch, 
xxxvii.  7).  "  Many  nomads  of  Arabia  connect  agricul- 
ture with  a  nomadic  life  (see  Borkhardt  :  St/rim, 
p.  43(1,  etc.)."  Knobel.  This  account  agrees  well 
with  the  locality  at  Gerar.  The  soil  of  Gaza  is  very 
rich,  and  in  Nuttar  Abu  Sumar,  a  tract  northwest 
of  Elysa,  the  Arabs  possess  now  storehouses  for 
their  grain  (.see  Robinson,  i.  p.  "291,  292).  Even  at 
the  present  time,  in  those  countries  (e.  g.,  Hauran), 
the  soil  yields  a  very  rich  produce  (Bitrkhardt: 
"Syria," "p.  463).  Knobel.  [The  hundred-fold  is 
a  large  and  very  rivre  product,  and  yet  Babylonia  is 
said  to  have  yielded  two  hundred  and  even  three 
hundred  fold.  IIkrod.,  i.  p.  193;  Murphy,  p.  375. 
— A.  G.]  "  The  exigency  of  the  famine  induced 
Isa^ic  to  undertake  agriculture,  and  in  the  very  first 
year  his  crops  yielded  a  hundred-fold  (C^Tl'lS).  The 
agriculture  of  Isaac  indicates  already  a  more  perma- 
nent settlement  in  Palestine;  but  agriculture  aud  the 
occupation  of  the  nomadic  life  were  first  engaged  in 
equally  by  the  Israelites  in  Egypt,  and  it  was  not 
until  their  return  from  Egypt  that  agriculture  became 
the  predominant  employment."  Delilzsch. — And 
the  Philistines  envied  him. — Hostilities  began 
in  their  filling  with  earth  the  wells  that  Abraham 
dug  at  Gerar,  and  which  therefore  belonged  to  Isaac. 
This  very  act  is  already  an  indirect  cximlsion,  for 
without  wells  it  is  not  possible  that  Isaac  should  live 
a  nomadic  life  at  Gerar.  [The  digging  of  wells  was 
regarded  as  a  sort  of  occupancy  of  the  land,  and 
as  conferring  a  kind  of  title  to  it ;  and  hence  per- 
haps the  envy  of  the  I'hilislines. — A.  (i.]  "This 
conduct  was  customary  during  wars  (2  Kings  iii.  25  ; 
Is.  XV.  0).  and  the  .Arabs  fill  vrith  ear'.h  the  wells 
along  the  route  of  the  pilgrims  if  they  lio  not  re- 
ceive the  toll  a.sked  by  them  (Troilo:  Orientalixche 
Ileiaebe^rhreib..  p.  682;  Nikbchr:  'Arab.'  p.  362)." 
Knobel. — Go  icora.  us. — Abimelech  openly  vents 
his  displeasure  against  Isaac.  He  banishes  him  from 
his  city,  Gerar,  an<l  from  his  country  in  the  narrower 
senee. — In  the  valley  of  Gerar. — The  undulating 
country  (Jurf-el-Gerar,  through  which  flows  a  wady 
(Rittkr  :  Erdk.  .tiv.  [>.  sii-t).  Constantine  erected  a 
monument  in  this  valley  (Sozom.  6,  32). 

4.  Vera   18-22.  lanac's  patient  behavior  under 


the  violation  of  his  rigJUs  by  the  Philistirui.  Thi 
wcl/s. — Digged  again  the  wells. — Behind  his  bad 
too,  the  Philistines  fiUed  the  wells  which  AbruhaU 
dug.  Knobel  infers  from  verse  29  that  the  hostilt 
conduct  of  the  Philistines  was  not  mentioned  in  the 
more  ancient  record  !  The  discoveries  of  the  wells 
(vers.  19,  21),  too,  must  be  regarded  as  identical  with 
the  digging  again,  ver.  18  ! — The  quarrels  about  th« 
wells  seem  to  be  connected  with  views  respecting 
the  boundaries  of  Isaac's  place  of  exile.  He  is 
driven  further  and  further  by  them.  "  Quarrels 
about  watering-places  and  pastures  are  common 
among  the  Bedouins  (see  xiii.  7  ;  Exod.  ii.  17 ; 
BtJEKHARDT :  '  Syria,'  p.  628,  and  '  Bedouins,'  p.  US). 
Among  the  ancient  Arabs,  also,  severe  contests  arose 
about  watering-places  (Hamasa,  i.  p.  122  f.  287). 
In  many  regions  the  scarcity  of  water  is  such  that 
the  Bedouins  rather  offer  milk  than  water  as  a  bev- 
erage (.Seetzen,  iii.  p.  21)."  Knobel.  Isaac  yields 
without  any  resistance  ;  still  he  erects  a  monument 
to  the  injustice  he  suffered.  The  nime  of  the  second 
well,  n:::'^,  from  the  verb  1i:!U,  brings  to  view  an 
enmity  maUgnant  and  satanic. — A  weU  of  springing 
'water. — Running  water  (Lev.  xiv.  5,  etc.). — Reho- 
both  (ample  room ). — The  third  well  was  probably  situ- 
ated beyond  the  boundaries  of  Gerar ;  for  it  is  previous- 
ly said  that  he  had  removed  from  thence,  i.  e.,  from  the 
valley  of  Gerar.  The  name  Rehoboth  indicates  that 
now  by  the  guidance  of  .Jehovah  he  hiid  come  to  u 
wide,  open  region.  Ruhaibeh,  a  wady,  southwest 
from  Elusa,  and  discovered  by  Robinson  (i.  291  ff.), 
together  with  the  extended  ruins  of  the  city  of  the 
same  name,  situated  upon  the  top  of  a  mountain, 
remind  us  of  this  third  well  (Strauss:  'Sinai  and 
Golgotha,'  p.  149)."  Delitzsch.  Robinson  also  dis- 
covered further  north,  in  a  wady,  Shutein,  perhaps 
the  Sitnah  of  Isaac.  Ruhaibeh  is  situated  about 
three  hours  in  a  southerly  direction  from  Elusa  and 
about  eight  and  a  half  from  Beer-sheba,  where  the 
main  roads  leading  to  Gaza  and  Hebron  separate 
from  each  other. 


DOCTarNAX  AUD  ETHICAL. 

1.  Delitzsch:  "This  chapter (xxvi.)  is  composed 
of  these  seven  short,  special,  and  peculiarly  colored 
narratives,  which  the  Jehovi.st  arranged.  One  pur- 
pose runs  through  all :  to  show,  by  a  special  narra- 
tion of  examples  running  through  the  first  forty 
years  of  Isaac's  independent  history,  how  even  the 
patriarch  himself,  though  less  distinguished  in  deeds 
and  sulferings,  yet  under  Jehovah's  blessing  and  pro- 
tection comes  forth  out  of  all  his  fearl'ul  embarrass- 
ments and  ascends  to  still  greater  riches  and  honor." 
His  life,  however,  is  not  'the  echo  of  tlie  life  of 
.\braham;"  but  Isaiic's  meekness  and  gentleness 
indicate  rather  a  decisive  progress,  which,  hke  his 
pure  monogamy,  was  a  type  of  New  Testament  rela- 
tions. 

2.  The  events  related  in  the  present  section 
hehmg  undoubtedly  to  a  time  when  Esau  had  not 
reached  the  development  of  all  his  powers,  for  other- 
wise this  stately  and  powerftd  hunter  would  scarcely 
have  submitted  so  qnietly  to  the  infringements  of 
his  rights  by  the  Philistines. 

3.  The  two  visions  which  mark  the  life  of  Isaac 
arc  entirely  in  accordance  with  his  character  and  hi» 
point  of  view.  In  the  first,  Jehovah  adilres^es  him 
(Jo  not  diiwn  into  Egypt;  in  the  seccmd:  Fear  not 
The  promises,  however,  which  he  receives,  are  fu» 


CHAP.  XXVI.   \-22. 


50'. 


ther  developments  of  tlie  Abrahaniie  promise.  For 
Isaac,  moreover,  Jehovah's  promise."  become  a  divine 
ootli,  i  e.,  to  the  firmest  contideiite  of  faith  in  hia 
breast 

4.  The  three  famines  occurring  in  the  historv  of 
the  three  patriaich.i  constitute  the  fixed  niainlesia. 
tions  of  one  of  the  p:reat  national  calamities  of  an- 
tiquity, from  which  tlie  pious  have  to  suiter  together 
with  the  ungodly;  but  in  whicli  tlie  pious  always 
experience  the  special  care  of  the  Lord,  ass\iring 
them  that  all  things  work  together  for  good  to  them 
that  love  God. 

5.  Isaac's  imitation  of  his  father  in  passing  his 
wife  for  his  sister,  Incurs  the  more  severe  censure  of 
history  than  the  same  actions  of  Abraham,  and  it 
has  this  time  for  its  result  the  gradual  expidsion  from 
Gerar.  This  ignominy,  too,  must  have  tlie  more  in- 
clined him  to  yield  patiently  to  the  infringements 
of  his  rights  by  the  Philistines;  and  thus  lie  is  again 
blessed  with  the  freedom  of  a  new  region,  so  that 
the  word  is  fulfilled  in  him  :  Blessed  are  the  meek ; 
for  they  shall  inherit  the  earth. 

6.  Isaac  and  Abimelech,  sons  of  their  respective 
fathers,  and  yet  having  each  a  peculiar  character 
according  to  their  individual  and  finer  traits. 

7.  Isaac,  and  the  signs  that  appear  of  a  willingness 
to  struggle  bravely  for  the  faith,  though  still  suljjecL 
to  his  natural  infirmities  and  obscured  by  them. 

S.  Isaac's  energy  in  his  agricultural  undertak- 
ings and  in  the  diligent  digging  of  wells. 

9.  The  filling  of  the  wells  with  earth,  as  taken  in 
a  spiritual  sense,  indicates  an  old  hatred  of  the  Phil- 
istines towards  the  children  of  God. 

10,  And  thou  shouldst  have  brought  guiltiness 
upon  us.  The  idea  of  guilt  is  the  exten.sion  of  cul- 
pability over  the  future  of  the  sinner ;  and  frequently 
{as  e.  g.  in  public  offences)  more  or  less  even  to  those 
around  us.  Participation  of  sin  is  participation  in  its 
corrupting  and  ruinous  results. 


HOMTLETICAL  AUD  PRACTICAL. 

To  the  whole  chapter.  How  the  promises  of 
Abraham  descend  upon  Isaac:  1.  As  the  same 
promises  ;  2.  as  newly  shaped  in  their  development 
•  and  confirmation. — Incidents  of  a  life  of  faithful 
suffering  and  rich  with  blessings,  as  presented  in  the 
history  of  Isaac :  Isaac  during  the  famine ;  in  dan- 
ger at  Gerar  ;  as  exposed  to  the  jealousy  of  the 
Philistines ;  during  the  exile  ;  in  the  strife  about  the 
wells ;  in  the  visit  of  Abimelech ;  in  the  marriage 
of  Esau. — How  Isaac  gradually  comes  out  of  his  dif- 
ficulty: 1.  From  Gerar  to  the  valley  of  Gerar;  2 
from  the  valley  of  Gerar  to  Rehobotli  ;  3.  fiom  Re- 
hoboth  to  Beer-ahcba. — Isaac  as  a  digger  of  wells,  a 
type  also  of  spiritual  conduct:  1.  In  digging  again 
tlie  wells  of  the  father  that  are  filled  with  earih  ;  2. 
in  digging  new  wells. — Isaac  and  Abimelech,  or  thi' 
lions  in  relation  to  their  fathers ;  1.  Resemblance; 
2.  difference. — The  blessing  of  Isaac  in  his  crops  (at 
the  harvest-festival). — Malignant  joy,  a  joy  most  (ie- 
itructive  to  the  malignant  man  himself.  [Words- 
worth, who  finds  types  everywhere,  says ;  "  Here 
«lso  we  have  a  type  of  what  Christ,  the  pure  Isaac,  is 
ioing  in  the  church.     The  wella  of  ancient  truth  bad 


been  choked  up  by  error,  but  Christ  reopened  then 
and  restored  them  to  their  primitive  state  and  callet* 
them  by  their  old  names,"  etc.,  p.  115. — A.  G.] 

Starke:  (What  Moses  narrates  in  this  chaptei 
appears  to  ha-e  happened  before  Bsau  and  Jacob 
!  were  bom  {sec  ver.  7)  [More  probably  when  thej 
were  about  fifteen  years  old,  after  Abraham's  death. 
— A.  G.]  Regarding  the  Philistines  and  Philistia, 
see  Dictionaries.)  The  reason  why  God  did  not  per. 
mit  Isaac  to  go  to  Egypt  is  not  given,  yet  it  may 
have  been  that  Isaac  might  experience  the  wonderful 
providence  and  paternal  c;ire  of  God  toward  him. 
Some  (Calvin)  assign  the  reason,  that  Isaac,  becauss 
not  as  far  advanced  in  faith  as  his  father  Abraliain, 
might  have  been  easily  led  astray  by  the  idolatrous 
Egyptians  (the  result  shows,  however,  that  it  was 
unnecessary  this  time). — /  will,  give  all  the-ie  coun- 
tries. Tliy  descendants  through  Esau  shall  receive 
a  great  part  of  the  southern  countries,  lying  between 
Canaan  and  Egypt. — Ver.  5.  It  does  not  follow  from 
these  four  terms,  which  were  frequently  used  after 
the  law  was  given  upon  Mt.  Sinai,  that  Abraham  al- 
ready possessed  the  law  of  Moses,  as  the  Jews  as- 
sert. Had  this  been  the  case,  no  doubt  he  would 
have  transmitted  it  to  his  children.  Moses,  how- 
ever, chooses  these  expressions,  which  were  in  use 
in  his  time,  in  order  to  point  out  clearly  to  the  peo- 
ple of  Israel  how  Abraham  had  submitted  himself 
entirely  to  the  divine  will  and  command,  and  ear- 
nestly abstained  from  everything  to  the  contrary  in 
his  walk  before  God.  To  these  four  terms  there  are 
sometimes  added  two  more,  viz.,  rules  and  testimo- 
nies.— OsiANDER :  There  are  no  calamities  in  the 
world  from  which  even  the  pious  do  not  sometimes 
sufter.  The  best  of  it,  however,  is  that  God  is  their 
protection  and  comfort  (Pa.  xci.  1). — We  are  to  re^ 
member  the  divine  promises,  though  ancient  and 
general,  and  apply  them  to  ourselves. — Cramer  :  We 
are  to  abide  by  God's  command,  for  his  word  is  a 
light  unto  our  path  (Ps.  cxix.  105). — Thus  God 
sometimes  permits  his  people  to  stumble,  that  hia 
care  over  them  may  become  known. — To  ver.  10. 
From  this  we  see  that  the  inhabitants  of  Gerar,  not- 
withstanding their  idolatry,  were  still  so  conscien- 
tious that  they  considered  adultery  a  crime  so  great 
as  to  involve  the  whole  land  in  its  punishment. — - 
Cramer  :  Comely  persons  should  be  much  more 
watchful  of  themselves  than  others. — The  woods 
have  ears  and  the  fields  eyes,  therefore  let  no  one 
do  anything  thinking  that  no  one  sees  and  hears  him. 
— Strangers  are  to  be  protected.  (Since  Isaac  pos- 
sessed no  property,  perhaps  he  cultivated  with  the 
king's  permission  an  unfruitful  tract  of  land,  or  hired 
a  piece  of  ground.) — It  is  the  worst  kind  of  jealousy 
if  we  repine  at  another's  prosperity  without  any 
prospect  of  our  own  advantage. 

Bibl.  Tub. :  God  blesses  his  people  extraordinari- 
ly in  famine. — Cramer:  Success  creates  jealousy; 
but  let  us  not  be  surprised  at  this ;  it  is  the  course 
of  the  world. — Ver.  17.  To  suffer  wrong,  and  therein 
to  exercise  patience,  is  always  better  than  to  revenge 
oneself  and  do  wrong. — Christian,  tlie  Holy  Scrip- 
tures are  also  a  well  of  living  water;  dig  for 
this  inces.santlv.  —  Bibl.  Tub.:  The  jealousy  and 
artifice  of  enemiea  catmot  prevent  or  restrain  tlu 
blessing  which  the  Lord  designs  fcr  the  f  ions. 


MS 


GENESIS,  OR   THE  FIRST  BOOK  OF   MOSES. 


FOURTH    SECTION. 

ItacK  in  Beer-sheba,     Treaty  of  Peace  with  Abimeleeh. 


Chapter  XXVI.   23-33. 

23,  24  And  he  went  up  from  thence  to  Beer-sheba.  And  the  Lord  appeared  unto  him  the 
same  [first]  night,  and  said,  I '  am  tlie  God  of  Abraham  thy  father ;  fear  not,  for  I  am 
with  thee,  and  will  bless  thee,  and  multiply  thy  seed  for  my  servant  Abraham's  sake 

25  And  he  builded  an  altar  there,  and  called  upon  [witnessed  to]  the  name  of  the  Lord,  and 
pitched  his  tent'  there  :  and  there  Isaac's  servants  digged  a  well. 

26  Then  [and]  Abimeleeh  went  to  him  from  Gerar,  and  Ahuzzath  [possession,  occupant  ] 
one  of  his  friends,  and  Phichol  the  chief  captain  [see ch.  xxi.  32,  commander]  of  his  army 

27  And  Isaac  said  unto  them,  Wherefore  come  ye  to  me,  seeing  ye  hate  me  [hare  treated  me 

28  with  hatred],  and  have  sent  me  away  from  you?  And  they  said.  We  saw  certainly  ^  that 
the  Lord  was  with  thee  :  and  we  said,  Let  there  be  now  an  oath  betwixt  us  [on  both  sides]. 

29  even  betwixt  us  and  thee,  and  let  us  make  a  covenant  with  thee ;  That  *  thou  wilt  do 
us  no  hurt,  as  we  have  not  touched  thee,  and  as  we  have  done  unto  thee  nothing  but 
good,  and  have  sent  thee  away  in  peace  :   thou  art  [thus  art  thou]  now  the  blessed  of  the 

30,  31  Lord.  And  he  mad'^  them  a  feast,  and  they  did  eat  and  drink.  And  they  rose  up 
betimes  in  the  morning,  and  sware  one  to  another :  and  Isaac  sent  them  away,  and  they 

32  departed  from  him  in  peace.  And  it  came  to  pass  the  same  day,  that  Isaac's  servants 
came  and  told  him  concerning  the  well  which  they  had  digged,  and  said  unto  him.  We 

33  have  found  water.  And  he  called  it  Shebah  [seven;  here  in  its  signification :  oath]  :  therefore 
the  name  of  the  city  is  Beer-sheba  unto  this  day. 

(1  Ver.  24,— "^DDX  .    The  pronoun  is  emphatic — I  the  God,  eta— A.  G.\ 

[>  Ver.  25.— a"  .    Not  the  usual  word  for  the  pitching  a  tent,  see  ver.  17.    The  term  may  be  chosen  with  referenc* 
to  the  permanence  of  his  abode,  or  the  increase  of  his  family  and  retinue.— A.  G.] 
['  ver.  28. — Lit.,  Seeing  we  have  seen.— A.  G.] 
[•  Ver.  29.— Lit.,  If  thoushalt.    The  iisual  Hebrew  form  of  an  imprecation  or  oath.— A.  G.) 


EXEGETICAX  AKD  CRITICAL. 

To  Beer>sheba. — The  former  residence  of  Abra- 
ham (ch.  xxi.  a:i),  and  Isaac's  fofmer  station  for  his 
flocks. — The  appearance  of  Jehovah. — A  niglit  vis- 
ion ;  a  form  which  now  enters  more  dciiiiitely  into 
the  history  of  tlie  patriarchs. — Tlie  God  of  Abra- 
ham, thy  father, — In  this  way  Jehovah  reminds 
him  of  tlie  coiisisteiiey  of  his  coyenant  I'aitlifiihie.ss, 
but  especially  of  his  covenant  witli  Abraham. — 
Fear  not. — This  encouraging  e.iliortatioii  no  doubt 
rofeis  to  the  disposition  of  Isaac.  Aliraham  nei'deil 
such  an  encouragement,  after  having  exposed  liimseli 
to  the  ri'vonge  of  tlie  Eastern  kings  on  account  of 
bis  victory  over  them.  Isaac  needs  it  because  of  his 
modest,  timid  disposition,  and  on  account  of  tlie  en- 
mity of  the  Philistines,  by  whom  he  was  diiven  from 
place  to  place.  Perhaps  his  heait  foreliodcil  that 
Abimelccli  would  yet  follow  him.  He  consecrates 
his  prolongeil  sojourn  at  Beer-sheba  liy  the  erection 
of  an  altar,  the  estabhshment  of  a  regulated  worship, 
and  by  a  fixed  .settlement. — Then  Abimeleeh 
went  to  him. — Hy  comparing  this  covenant  act 
with  that  between  Abraham  and  Abimeleeh  ol  (Jirar, 
the  difference  appears  more  strikingly.  Abimeleeh, 
in  the  present  chaptcf,  is  ^iccompatiicd  not  only  by 
the  chief  capt.iin  of  his  army,  but  also  by  hisftictid, 
.  e.,  Ahu/./.iih,  his  private  counsellor.  Isaac  ani- 
oiadverts  on  bis  hatred,  but  not  like  Abraham,  on 


the  wells  that  had  been  taken  away  from  him  (see 
ell.  xxi.  25).  Even  in  the  boasting  assertion  ol 
Abimeleeh  respecting  his  conduct  toward  Isaac — 
which  the  facts  will  not  sustain — we  recognize,  ap- 
parently, another  Abimeleeh,  less  noble  than  the 
former.  This  appears  also  in  his  demand  of  the  im- 
precatory oath  (^n'sxV  It  is  also  peculiar  to  Isaac 
that  he  permits  a  banquet,  a  feast  of  peace  as  it 
were,  to  precede  the  making  of  the  covenant.  The 
same  day,  after  the  departure  of  Abimeleeh,  the  ser- 
vants, who  had  commenced  some  time  before  to  dig 
a  new  well,  found  water.  Their  message  seems  to 
be  a  new  reward  of  blessing,  immediately  following 
the  peaceable  conduct  of  Isaac.  Isaac  names  this 
well  as  Abraham  had  done  the  one  betbre  (ch.  xxi. 
31);  thus  the  name  Beer-sheba  is  given  to  it  also. 
[It  is  not  sairl  tliat  this  name  was  lien-  given  for  the 
fiisttime;  but  as  the  covenant  concluded  was  the 
renewal  and  confirmation  of  the  covenant  of  Abra- 
ham witli  tlte  previous  .-Vbimelech,  so  the  name  is  the 
renewal  and  confirmation  of  that  given  liy  Abraham. 
The  same  name  is  api)ropriate  to  both  occasions. — 
A.  (J. J  The  existence  of  both  the.se  wells  bears  wit- 
ness to  the  crediliility  of  this  fact.  Keil  Knobel, 
of  ctmise,  regaids  this  as  an  entirely  ditlerent  tradi 
tion.  Hut  Itelil/.sch  remarks:  To  all  ap]iearancc 
Isaac,  in  the  natning  oi  iliis  well,  followed  ihe  exam 
pie  of  his  fa-thcr  in  naming  the  wi-11  situiited  near  it 
since  in  other  cases  he  renewed  the  old  nainea  of  th» 


CHAP.   XXVI.    23- 


50? 


ireUs. — BuxsEN:  To  swear,  to  the  Hpbrew,  signifies, 
"  to  take  sevenfold,"  or,  "  to  bind  oneself  to  seven 
holy  things,  referring  to  the  Aramaic  idea  of  God  as 
Lord  of  Seven;  i.  e.,  of  the  seven  planets  (Sun, 
Moon,  Venus,  Mercury,  Mars,  Jupiter,  Saturn)." 
The  remembrance  of  the  seven  sacrifices  or  pledges 
of  the  covenant,  is  far  more  probable,  unless  the  ex- 
pression is  to  be  regarded  as  signifying  a  seven-fold 
degree  of  ordinary  certainty. 


DOCTBINAL  AND  ETHICAL. 

1.  Isaac's  holy  elevation  of  soul  at  his  retuni 
from  the  country  of  the  Philistines  to  his  old  home, 
Beer-sheba,  crowned  by  a  promise  and  a  glorious  ap- 
pearance of  God. 

2.  The  divine  promise  renewed ;  see  above. 

3.  Isaac  at  Beer-sheba.  He  builds  an  altar  to  the 
Lord  before  a  tent  for  himself  In  the  establishment 
of  the  worship  of  Jehovah,  in  this  testimony  to  him, 
as  he  calls  upon  his  name,  and  in  his  preaching,  he 
is  a  worthy  heir  of  his  father. 

4.  Human  covenants  are  well  established,  if  a 
divine  covenant  precedes  and  constitutes  their  basis. 

6.  Isaac  in  his  yielding,  his  patient  endurance 
and  concessions,  a  terror  to  the  king. 

6.  Isaac's  feast  of  peace  with  Abimelech,  a  sign 
of  his  great  inoffensiveness. 

7.  The  solemnity  of  the  well,  and  on  the  same 
day  with  the  feast  of  peace,  or,  the  blessing  of  noble 
conduct. 

8.  Abraham  prefers  to  dwell  in  the  plains  (Moreh, 
Mamre),  and  he  planted  trees.  Isaac  prefers  to  re- 
side at  wells,  and  he  is  fond  of  digging  wells. 


HOMrLETICAIi  AND  PRACTICAL. 

See  the  Doctrinal  and  Ethical  paragraphs.  The 
rich  contents  of  the  term  :  God  of  Abraham.  It  de- 
clares :  1.  That  the  eternal  God  has  made  a  covenant 
with  us  imperishable  beings  (Luke  xx.  37,  38);  2. 
the  continuity,  the  unity,  the  unchangeableness,  of 
the  revelation  of  Jehovah  through  all  times  and  de- 
velopments ;  3.  the  transmission  of  the  hereditary 
•blessing  from  the  believing  fither  to  the  believing 
children. — How  the  expression,  in  the  history  of  the 
patriarchs,  fear  not  (ch.  xv.  1  ;  xxvi.  24  ;  xxviii.  15), 
goes  through  the  whole  scriptures  until  it  reaches  its 
full  development  in  the  angelic  message  of  the  birth 
of  Christ  (Luke  ii.  10),  and  at  the  morning  of  his 
resurrection. 

Starke;  Cramer:  God  always  supports  his 
church,  and  builds  it  everywhere  (Isa.  li.  6).  What- 
ever a  .Christian  undertakes,  he  ought  to  undertake 
b  the  name  of  the  Lord  (CoL  iiL  17).     When  a 


man's  ways  please  the  Lord,  he  maketh  even  hi;)  cue 
miusto  be  at  peace  with  him  (Prov.  xvi.  7  ;  Gen.  xxxiii 
4). — -Lawful  alliances  anil  oaths  :ire  permitted  (Deut. 
vi.  13). — Gkrlach  :  At  this  place,  remarkable,  al- 
ready, during  the  life  of  .Abraham,  the  Lord  renewi 
the  assurance  of  his  grace,  as  afterwards  to  Jacob 
(eh.  xlvi.  1) ;  whilst,  in  the  consecration  of  individua' 
phices,  he  connected  himself  with  the  child-like  faith 
of  the  patriarchs,  and  satisfied  the  want  to  which  it 
gave  rise. 

ScHRonER ;  The  least  thing  we  sacrifice  for  th» 
sake  of  God,  he  repays,  by  giving  us  himself  (Berl 
Bib.).  Whenever  Jehovah  calls  himself  God  of 
Abraham,  Isaac,  and  Jacob,  he  shows,  thereby,  in 
each  day's  revelation  of  himself  to  Israel,  the  ground 
and  occasion  of  the  same  in  the  revelation  that 
is  past — thus  connecting  the  new  with  the  old, 
while  presenting  the  grace  shown  to  the  poster- 
ity, as  a  necessary  consequence  of  that  which  hi 
had  covenanted  to  their  fathers'  fathers.  True  re 
ligion  is  essentially  historical ;  history  (not  fanciful 
myths)  is  its  foundation  and  limits.  God  is  our  God, 
because  he  has  made  himself  our  God  by  repeatec 
acts  in  history.  In  the  kingdom  of  God  everything 
develops  and  progresses  ;  there  is  no  past  without 
ii  future,  nor  a  future  without  a  past. — Abraham  re- 
ceived the  pronuse  respecting  the  Messiah  in  the 
name  of  all  the  faithful ;  if,  now,  Isaac  and  every 
believer  be  blessed  for  the  sake  of  Abraham,  he  ia 
blessed  merely  for  the  sake  of  the  promise  that  was 
given  to  Abraham,  and,  therefore,  for  the  sake  of 
Christ  (Roos). — Isaac  is  mindful  of  his  sacerdotal 
office,  as  soon  as  he  takes  up  his  abode  (Berl.  Bib.). 
— The  Abimelech  mentioned  here  is  more  cunning 
than  l:is  father,  for  he  pretends  to  know  nothing 
about  the  taking  away  of  Isaac's  wells  by  his  ser- 
vants (Luther). — Such  is  the  course  of  the  world. 
Now  insolent,  then  mean.  He  who  wishes  to  live  in 
peace  with  it  (which  is  true  of  all  believers)  must  bo 
able  to  bear  and  suffer  (Roos). — The  Abimelech  of 
ch.  xxi.  uses  Elohim,  a  word  proper  to  him ;  the  one 
in  the  present  chapter,  not  caring  much  about  the 
affair,  says  Jehovah,  because  he  constantly  heard 
Isaac  make  use  of  this  divine  name.  He  accommO' 
dates  himself  to  the  feast  of  Isaac,  as  Laban  in  ch. 
sxiv.  (Rom.  xii.  20;  Jos.  ix.  14;  2  Sam.  iii.  20; 
Isa.  XXV.  6  ;  Luke  xiv.  17.) — The  divine  blessing  of 
this  conciliatory  and  humble  love,  did  not  exhaust 
itself  in  temporal  things.  Isaac  contended  and  suf- 
fered for  the  sake  of  wells  ;  as  to  the  wells  which  he 
digged  soon  after  his  arrival  at  Beer-sheba,  it  hap- 
pened on  the  very  day  he  made  the  covenant  and 
swore,  etc. — The  relation,  of  which  the  name  Beer- 
sheba  was  the  memorial,  had  ceased  to  exist.  Bu( 
by  the  repetition  of  the  fact,  the  name  regamed  iti 
significance  and  power,  and  was  the  samn  w  d  now 
SJven  for  the  first  time  (Henjptenberg). 


61U 


GENESIS,  OR  THE  FIRST   BOOK  OF   MOSES. 


FIFTH    SECTION. 

Isaac's  sorrow  over  &au's  marriage  vnlh  the  daughters  oj  Canaan, 

Chapter   XXVI.    34,   35. 

34  And  Esau  was  forty  years  old  when  he  took  to  wife  Judith  [celebra.ed  l]  the  daughtei 

of  Beeri  '   [heroic  son  l  Fontanus  j]  the  Hittite,  and  Bashemath   [lovely,  Oiria  ,  fragrance,  epicy]  the 

36  daughter  of  Elon  [oak-grove, strength]  the  Hittite:  Which  were  a  grief  of  mind^  [aheart- 
Borrow]  unto  Isaac  and  Rebekah. 

('  Ver.  34.— Beeri,  of  a  well.— A.  G.] 

(*  Ver.  35. — The  margin,  lit.,  bitterness  of  spirit. — A.  G.] 


KKEGETICAL  AND    CRITICAL. 

Esau  was  forty  years  old. — Isaac,  therefore, 
iccording  to  ch.  xxv.  26,  was  about  100  years. — Ac- 
cording to  ch.  xxviii.  9,  he  took  Mahalath  as  his 
third  wife,  together  with  the  two  mentioned  here. 
These  names  are  mostly  different,  as  to  form,  from 
those  of  eh.  xxxvi.  2,  etc.  The  points  of  resemblance 
are,  first,  the  number  three  ;  secondly,  the  name  of 
Bashemath  ;  third,  the  designation  of  one  of  them  as 
the  daughter  of  Elon,  the  other  as  a  daughter  of 
Ishmael.  In  respect  to  the  dissimilarities  and  their 
solution,  see  Kxobel,  p.  278,  on  ch.  xxxvi. ;  De- 
LiTzscH,  5i)5;  Keil,  229. — Which  were  a  grief 
of  mind. — Lit. :  "  a  bitterness  of  spirit."  Tlieir 
Canaanitish  de.^cent,  which,  in  itself,  was  mortifying 
to  Esau's  parents,  corresponds  with  the  Canaanitish 
conduct.  It  is  characteristic  of  Esau,  however,  that, 
without  the  counsel  and  consent  of  his  parents,  he 
took  to  himself  two  wives  at  once,  and  these,  too, 
from  the  Canaanites.  Bashemath,  Ahuzzath,  Maha- 
lath (cli.  xxviii.  9)  are  Arabic  forms. 


DOCTRINAL  AND    ETHICAL. 

1.  Esau's  ill-assorted  marriage  a  continuance  of 
the  prodigality  in  the  disposal  of  his  birthright. 

2.  The  threefold   offence:    1.  Polygamy  without 
tny  necessary  inducement ;  2.  women  of  Canaanitish 


origin  ;  S.  without  the  adrice,  and  to  the  displeasure 
of  his  parents. 

3.  The  heart-sorrow  of  the  parents  over  the  mis- 
alliance of  the  son. — How  it  produced  an  effect  in 
the  mind  of  Rebekah,  different  from  that  produced 
in  the  mind  of  Isaac. 

HOMILETICAL  AND  PRACTICAL. 

See  Doctrinal  and  Ethical  paragraphs. 

Starke  :  Lange  :  Children  ought  not  to  marry 
without  the  advice  and  consent  of  their  parents. — 
Cramer:  Next  to  the  perception  of  God's  wrath, 
there  is  no  greater  grief  on  earth  than  that  caused 
by  children  to  their  parents. — Gerlach  :  Esau  may 
be  regarded  as  a  heathen,  already  and  before  his  ex- 
pulsion from  the  line  of  blessing. — (7alwer  Handb,: 
Took  two  wives.  Opposed  to  the  beautiful  example 
of  liis  father. — In  addition  to  the  trials  undergone  up 
to  this  time,  domestic  troubles  are  now  added.  It 
is  very  possible  that  this  act  of  disobedience  toward 
God  and  his  parents,  of  which  Esau  became  guilty 
by  his  marriage,  matured  the  resolution  of  Rebekah, 
to  act  as  related  in  ch.  xxvii. — Schroder  :  The  no- 
tice respecting  Esau,  serves,  preeminently,  to  prepare 
for  that  which  follows  (Esau's  action).  A  self-attest- 
ation of  his  lawful  expulsion  from  the  cliosen  gen- 
eration, and,  at  the  same  time,  an  actual  warning  to 
Jacob. — Lamentation  and  grief  of  mind  appeared 
when  he  was  old,  and  had  hoped  that  his  trialJs  were 
at  an  end  (Luther). 


SIXTH    SECTION. 

Isaae't  preference  for  the  natural  firstborn,  and  Esan.  Rebekah  and  Jacob  steal  from  him  the 
theocratic  blexsing.  Exau's  blessing.  Esau's  hostility  to  Jacob.  Rebekah's  preparation  for  the 
JliglU  of  Jacob,  and  his  journey  with  reference  to  a  theocratic  marriage.  Isaac's  directions  for  tlu 
journey  of  Jacob,  tine  counterpart  to  the  dismissal  of   Ishmael.      Esau's  pretended  correction  of  hii 

Ul<tssorled  marriages. 

• 

Chapters  XXVII.— XXVIII.  1-9. 

1  And  It  came  to  pass,  that  when  Isaac  was  olil,  and  his  eyes  were  dim,  so  that  he 
could  not  see,"  he  called  Esau  his  eldest  son,  and  said  unto  him,  My  son:  And  he  said 

2  unto  liim.  B(::liold,  here  am  I,      .'Vud  ln'  said.  Behold,  now  I  am  old,  I  know  not  the  daj 


CHAPS.   XXVII.— >'..\1I1.    1-9.  511 

3  of  my  death.      Now  therefore    take,  I  pray  thee,   thy  weapons  [hunting  weapons],   thj 

4  quiver,  and  thy  bow,  and  go  out  to  the  field,  and  take  me  some  venison ;   And  make  ra« 

savory    meat    [tasty;  favorite;  festive  dish.    De  Wette  :  dainty  dish],   SUch    as    I    love,   and    bring   U 

5  to  me,  that  I  may  eat;  that  my  soul  may  bless  thee  before  I  die.  And  Rebekah  heard 
when  Isaac  spake  to  Esau  his  son.  And  Esau  went  to  the  field  to  hunt  for  venison. 
and  to  bring  it. 

6  And  Rebekah  spake  unto  Jacob  her  son,  saying,  Behold,  I  heard  thy  father  speak 

7  unto  Esau  thy  brother,  saying.  Bring  me  venison,  and  make  me  savory  meat,  that  I  may 

8  eat,  and   bless  thee  before  the  Lord  before  my  death.     Now  therefore,  my  son,  obey 

9  my  voice  [strictly],  according  to  that  which  I  command  thee.  Go  now  to  the  flock 
[small  oattle],  and  fetch  me  from  thence  two  good  kids  of  the  goats ;    and  I  will  make 

10  them  savory  meat  for  thy  father,  such  as  he  loveth :    And  thou  shalt  bring  it  to  thy 

11  father,  that  he  may  eat,  and  that  he  may  bless  thee  before  his  death.  And  Jacob  said 
to  Rebekah  his  mother,  Behold,  Esau  my  brother  is  a  hairy  man,  and  I  am  a  smooth 

12  man:    My  father  peradventure  will  feel  me,  and  I  shall  seem  to  him  as  a  deceiver; 

13  and  I  shall  bring  a  curse  upon  me,  and  not  a  blessing.     And  his  mother  said  unto  him, 

1 4  Upon  me  be  thy  curse,  my  son  :  only  obey  my  voice,  and  go  fetch  me  them.  And  he 
went,  and  fetched,  and  brought  the7n  to  his  mother :  and  his  mother  made  savory  meal 

15  [dainty  dish],  such  as  his  father  loved.  And  Rebekah  took  goodly  [costly]  raiment  of  hei 
eldest  son  Esau,   which   were  with  her  in  the   house,  and   put  I  hem  upon  Jacob  hei 

16  younger  son  :  And  she  put  the  skins  of  the  kids  of  the  goats  upon  his  hands,  and  upon 

17  the  smooth  [part]  of  his  neck;  And  she  gave  tlie  savory  meat  and  the  bread,  which  she 
had  prepared,  into  the  hand  of  her  son  Jacob. 

18  And  he  came  unto  his  father,  and  said,  My  father:  And  he  said,  Here  am  I;   who 

19  art  thou,  my  son.  And  Jacob  said  unto  liis  father,  I  am  Esau  thy  firstborn  ;  I  have 
done  according  as  thou  badest  me  :  arise,  I  pray  thee,  sit  and  eat  of  my  venison,  that 

20  thy  soul  may  bless  me.  And  Isaac  said  unto  his  son.  How  is  it  that  thou  hast  found 
it  so  quickly,   my  son  ?     And  he  said.   Because  the  Lord  thy  God    brought  it  to  me 

21  And  Isaac  said  unto  Jacob,  Come  near,   I  pray  thee,  that  I  may  feel  thee,  my  son, 

22  whether  thou  be  my  very  son  Esau,  or  not.  And  Jacob  went  near  unto  Isaac  hia 
father  ;  and  he  felt  him,  and  said,   The  voice  is  Jacob's  voice,  but  the  hands  are  the 

23  hands  of  Esau.     And  he    discerned  him    not,   because  .  ■?  '  'rnds  were    hairy,   as  hia 

24  brother  Esau's  hands:  so  he  blessed  him.     And  he  said,  J,-c  tiiou  [thou  there]  my  very 

25  son  Esau?  And  he  said,  I  am.  And  he  said,  Bring  it  near  to  me,  and  I  will  eat  of 
my  son's  venison,  that  my  soul  may  bless  thee.     And  he  brought  it  near  to  him,  and 

26  he  did  eat:   and  he  brought  him  wine,  and  he  drank.     And  his  father  Isaac  said  unto 

27  him.  Come  near  now,  and  kiss  me,  my  son.  And  he  came  near,  and  kissed  him  :  and 
he  smelled  the  smell  of  his  raiment,  and  blessed  him,  and  said.  See,  the  smell  of  my  son 

'28  is  as  the  smell  of  a  field  which  tlie  Lord  hath  blessed:  Therefore  [thus]  God  give  thee 
of  the  dew  of  heaven,  and  the  fatness  of  the  earth  and  plenty  [the  fulness]  of  corn  and 

29  wine  :  Let  people  serve  thee,  and  nations  bow  down  to  thee :  be  lord  over  thy  brethren, 
and  let  thy  mother's  sons  bow  down  to  thee  [thy  mother's  sons  shall  bow] :  cursed  be  everv 
one  that  curseth  thee,  and  blessed  be  he  that  blesseth  thee. 

30  And  it  came  to  pass,  as  soon  as  Isaac  had  made  an  end  of  blessing  Jacob,  and  Jacob 
was  yet  scarce  gone  out  from   the  presence  of  Isaac  his  father,  that  Esau  his  brother 

31  came  in  from  his  hunting.  And  he  also  had  made  savory  meat,  and  brought  it  unto  his 
father,  and  said  unto  his  father.  Let  my  father  arise,  and  eat  of  his  son's  venison,  that 

32  thy  soul  may  bless  me.     And  [then]  Isaac  his  father  said  unto  him.   Who  art  Oiou? 

33  And  he  said,  I  am  thy  son,  thy  firstborn  Esau.     And  Isaac  trembled  very  exceedingly 

[shuddered  in  great  terror  above  measure],  and    said.    Who?    where   is   he    [who  then  was  he]  ?    that 

hath  taken  [hunted]  venison,  and  brought  it  me,  and  I  have  eaten  of  all  before  thou 

34  earnest,  and  liave  blessed  him  ?  yea,  and  he  shall  be  blessed.  And  when  Esau  heard 
the  words  of  his  father,  he  cried  with  a  great  and  exceeding  bitter  cry,    and  said  unto 

35  his  father,  Bless  me,  even  me  also,  0  my  father.     And  he  said.  Thy  brother  came  with 

36  subtilty,  and  hath  taken  away  thy  blessing.  And  he  said,  Is  he  not  rightly  named 
[heei-hoidcr,  suppianter]  Jacob?  for  he  hath  supplanted  me  these  two  times:  he  took  awa\ 
my  birthright  [right  of  the  flrstbom]  ;   and,   behold,   now  he  hath  taken  awav  my  blessing 

37  And  he  said.  Hast  thou  not  reserved  a  blessing  for  /.e  .      And  Isaac  a.r.swered  and  said 


612  GENESIS,  OR   lUE   FIRST   BUUK   OF   MOSES. 

unto  Esau,  Behold,  I  have  made  him  thy  lord,  and  all  his  brethren  have  I  given  to  hin. 
for  servants;    and  with  corn  and  wine  have  I  sustained  him   [ha\o  l  endowed  him  J  :   and 

38  what  shall  I  do  now  unlo  thee,  my  son?  And  Esau  said  unto  his  father,  Hast  thoubul 
one  blessing,  my  father  ?  bless  me,  even  me  also,  0  my  father.     And  Esau  lifted  up  hil 

39  voice  and  wept.  And  [then]  Isaac  his  father  answered,  and  said  mlo  him,  Behold,  ihj 
dwelling  shall  be  the  fatness  of  the  earth,  and  of  the  dew   ol   heaven    from  above 

4*^  A.nd  by  thy  sword  shalt  thou  live,  and  shalt  serve  thy  brother:  and  [but]  it  shall  come 
1,0  pass  when  thou  shalt  liave  the  dominion  [in  the  course  of  thy  wanderings],  that  thou  ghalt 
break  his  yoke  from  off  thy  neck. 

41  And  Esau  hated  Jacob,  because  of  the  blessing  wherewith  his  father  blessed  him. 

and  Esau  said  in  his  heart  [formed  the  design],  The  days  of  mourning  for  my  [dead]  father 

4'i  are  at  hand,  then  will  I  slay  my  brother  Jacob.  And  these  words  of  Esau  her  elder 
son  were  told  to  Rebckah  :  and  she  sent  and  called  Jacob  her  younger  son,  and  kuI- 
unto  him.  Behold,  thy  brother  Esau,  as  touching  thee,  doth  comfort  himself,  purposing 

43  to  kill  thee  [goesatout  with  revenge  to  kill  thee].'     Now  therefore,  my  son,   obey  my  voice; 

44  and  arise,  flee  thou  to  Laban  my  l)rotlier,  to  Haran ;  And  tarry  with  him  a  few  days 

45  [some  time],  until  thy  brother's  fury  turn  away ;  Until  thy  brother's  anger  turn  away 
from  tliee,  and  he  forget  that  which  thou  hast  done  to  him  :  then  I  will  send,  and  fetch 

46  thee  from  thence:  why  should  I  be  deprived  also  of  you  both  ".  one  day?  And 
Rebekah  said  to  Isaac,  I  am  weary  of  my  life,  because  of  the  c  aughters  of  Heth  :  if 
Jacob  take  a  wife  of  the  daughters  of  Heth,  such  as  these  which  are  of  the  daiighters 
of  the  land,  what  good  shall  my  life  do  me  [what  is  life  to  me]  ? 

Ch.  5XVIII.       1.  And  Isaac  called  Jacob,  and  blessed  him,  and  charged  him,  and  said  imto 

2  him,  Thou  shalt  not  take  a  wife  of  the  daughters  of  Canaan.  Arise,  go  to  Padan-aram 
[Mesopotamia],  to  the  house  of  Bethuel,  thy  mother's  fatlier;  and  take  thee  a  wife  from 

3  thence  of  the  daughters  of  Laban,  thy  mother's  brother.  And  God  [the]  Almighty 
bless  thee,  and  make  thee  fruitful,   and  multiply  thee,  that  thou  mayest  be  [become]  a 

4  multitude'  of  people;  And  give  thee  the  blessing  ot  Abraham,  to  thee  and  to  thy  seed 
with  thee  ;   that  thou  mayest  inherit  the  land  wherein  thou  art  a  stranger  [of  thy  pilgrimage], 

5  which  God  gave  unto  Abraham.  And  Isaac  sent  away  Jacob  :  and  he  went  to  Padan- 
aram  unto  Laban,  son  of  Bethuel  the  Syrian,  the  brother  of  Rebekah,  Jacob's  and 
Esau's  mother. 

6  When  Esau  saw  that  Isaac  had  blessed  Jacob,  and  sent  him  away  to  Padan-aram. 
to  take  him  a  wife   from  thence  ;   and  that,  as  he  blessed  him,  he  gave  him  a  charge, 

7  saying,  Thou  shalt  not  take  a  wife  of  the  daughters  of  Canaan ;   And  that  Jacob  obeyed 

8  his  father  and  his  mother,  and   was  gone  to   Padan-aram  ;  And   Esau  seeing  that  the 

9  daughters  of  Canaan  pleased  not  Isaac  his  father ;    Then  went  Esau  imto  Ishniael,  and 

took    imto  the    wives   which    he    had    Mahalath    [from  root  nbn  ,  Cecinit.    Delitisch  derives  it  from 

■'bn ,  to  be  sweet]  the  daughter  of  Ishmael,  Abraham's  son,  the  sister  of  Nebajoth  [heights, 
nabathaa],  to  be  his  wife. 

['  Ch.  XXVII.    Ver.  1.— Lango  renders  "  when  Isaac  was  old,  then  his  eyes  were  dim,  so  that  he  ooull  not  see," 
M  an  independent  sentence,  laying  the  basis  for  the  following  narrative. — A.  G.J 

|»  Ver.  42.— Conifortcth,  or  avengeth.    The  thought  of  vengeance  was  his  consolation.— A.  G.] 
(»  Ch.  XXVIII.    Ver.  3.— bn;5  ,  congregation.— A.  Q.) 


GENERAL  PRELIMINARY    REMARKS. 

1.  Knobel,  without  regard  to  veree  4fi,  and  not- 
withstanding tlie  word  Elohiin,  verse  28,  regards 
our  section  as  a  Jehovistic  iiarnitive.  We  have  only 
to  refer  to  the  prevailing  Jeliovi.stic  reference.  Re- 
speciing  the  origin  of  our  narrative  Knobel  has  given 
hia  opinion  in  a  remarlialde  manner,  e.  g.,  he  cannot 


though  he  did  not  die  until  forty-three  years  after- 
wards. The  correct  determination  of  liis  age,  given 
already  by  Luther,  is  based  upon  the  following  cal- 
culation: Joseph,  when  he  stood  before  Pharaoh, 
was  thirty  years  old  (ch.  xli.  46),  and  at  the  migra- 
tion of  Jacob  to  Egypt  he  had  reached  already  the 
age  of  thirty-nine ;  for  seven  years  of  plenty  and 
two  years  of  famine  had  passed  already  at  that  time; 


conceive  how  an  old  iinin  may  hear  well,  smell  well,  ;  nine  years  had  elapsed  since  the  elevation  of  Joseph 
»nd  yet  be  unable  to  see !  I  !  (ch.  xlv.  B).    But  Jacob,  at  that  time,  was  a  hundred 

2.  The  time.  "Isaac  at  that  time  was  a  hundred  '  and  thirty  years  old  (ch.  xlvii.  9);  Joseph,  therefore, 
and  thirty-seven  years  oH,  the  age  at  which  Ishmael,  was  born  wlien  Jacob  was  ninety-one  years;  and 
his  half-brother,  died,  about  fourteen  years  before;  since  Jo.scph's  birth  occurred  in  the  fourteenth  year 
R  fact  which,  in  con.seqnencc  of  the  weakness  of  old  of  Jacob's  sojourn  in  Mesopotamia  (comp.  ch.  xxx. 
»fe,  may  have  seriously  reminded   him   of  death,    25  with  ch.  xxix.  18,  21,  ami  27),  Jacob's  flight  to 


CHAPS.   XXVII.— XXVIIl.    1-9. 


5ia 


Laban  happened  in  his  seventy-seventh  year,  and 
in  the  hundred  and  thirty-seventh  year  of  Is^iac. 
•^onip.  Henostenbkrg:  Beitr.  iii.  p.  348,  etc."  Keil. 
3.  The  present  section  contains  the  history  of  the 
distinction  .lud  separation  of  Esau  and  Jacob  ;  first 
introduced  by  enmity  after  the  manner  of  man,  tlien 
contiimed  by  the  divine  judgment  upon  human  .«ins, 
and  established  by  the  conduct  of  tlie  sons.  This 
narrative  conducts  us  from  tlie  history  of  Isaac  to 
Jiat  of  Jacob.  The  separate  members  of  this  sec- 
tion are  the  following :  1.  Isaac's  project ;  3.  Rebe- 
kah's  counter-project;  3.  Jacob's  deed  and  blessing  ; 
4.  Esau's  complaint  and  Esau's  blessing;  5.  Esau's 
Bcheme  of  revenge,  and  Rebekah's  counter-scheme  ; 
6.  Jacob  and  Esau  in  the  antithesis  of  their  mar- 
riage, or  the  divine  decree. 


EXE0ETICAL   AND    CEITICAX. 

1.  Vers.    1-4. — And  his    eyes  were   dim. 

— We  construe  with  the  Sept.,  since  we  are  of  the 
opinion  that  this  circumstance  is  noticed  as  an  ex- 
planation of  the  succeeding  narrative. — Thy  quiver. 
—The  oiraf  \ey.,  ^bn  (lit.  hanging),  has  by  some 
been  explained  incorrectly  as  meaning  sword  (Onke- 
los  and  others). — Savory  meat. — S'Tas::i:  ,  deli- 
cious food.  But  it  is  rather  to  be  taken  in  the  sense 
of  a  feast  than  of  a  dainty  dish.  It  is  praiseworthy 
in  Isaac  to  be  mindful  of  his  death  so  long  before- 
hand. That  he  anticipates  his  last  hours  in  this 
manner  indicates  not  only  a  strong  self-will,  but  also 
a  doubt  and  a  certain  apprehension,  whence  he  makes 
the  special  pretence,  in  order  to  conceal  the  blessing 
from  Jacob  and  Rebekah.  [Xotwithstandiug  the 
divine  utterance  before  the  children  were  born,  un- 
doubtedly known  to  him,  and  the  careless  and  almost 
contemptuous  disposal  of  his  birthright  by  Esau,  and 
Esau's  ungodly  connection  with  the  Canaanitish  wo- 
men, Isaac  still  gives  way  to  his  preference  to  Esau, 
and  determines  to  bestow  upon  him  the  blessing. — • 
A.  G.] 

2.  Vers.  5-17.  Rebekah's  counter-project. — Unto 
Jacob  her  son. — Her  favorite. — Two  good  kids 
of  the  goats. — -The  meat  was  to  be  amply  provided. 
•so  as  to  represent  venison. — As  a  deceiver  (lit.,  as 
a  scoffer). — "  He  is  afraid  to  be  treated  as  a  scoffer 
merely,  but  not  as  an  impostor,  since  he  would  liave 
confessed  only  a  mere  sportive  intention."  Knobel. 
It  m.iy  be  assumed,  however,  that  his  conscience 
really  troubled  him.  But  from  respect  for  his  motli- 
cr  he  does  not  point  to  the  wrong  itself  but  to  its 
hazardous  consequences. — Upon  me  be  thy  curse. 
— Rebekah's  boldness  a.ssumes  here  the  appearance 
of  the  greatest  rashness.  This,  however,  vanishes 
for  the  most  part,  if  we  consider  that  she  is  positive- 
ly sure  of  the  divine  promise,  with  which,  it  is  true, 
she  wrongfully  identifies  her  project. — Goodly 
raiment. — Even  in  regard  to  dress,  Esau  seems  to 
have  taken  already  a  higher  place  in  the  household. 
Bis  goodly  raiment  reminds  us  of  the  coat  of  Joseph. 
—Upon  his  hands. — According  to  Tuch,  tlie  skins 
of  the  Eastern  camel-goat  (angora-goat)  are  here 
referred  to.  The  black,  silk-like  hair  of  these  ani- 
tnalsj  was  also  used  by  the  Rom.ans  as  a  substitute 
for  human  hair  (Martial.,  xii  46)."     Keil. 

3.  Vers.  18-20.  Jacobus  act  and  Jacob's  blesshi<r. 
— Who  art  thou,  ray  son, — The  secrecy  with 
wnich  Isaac  :iiTan^-eil  the  preparation  for  the  hless- 
'ng  must  have  made  him  suspicious  at  the  verv  be- 

33 


ginning.  The  presence  of  Jacob,  under  i.iiy  circum- 
stances, would  have  been  to  him,  at  )i.e3ent,  an 
unpleasant  interruption.  But  now  he  thinkk  that  ha 
hears  Jacob's  voice.  That  he  does  not  give  eTect  to 
this  impression  is  shown  by  the  jjerfect  success  of  the 
deception.  But  perhaps  an  infirmity  of  hearing 
corresponds  with  his  blindness. — Arise,  I  pray 
thee,  sit  and  eat. — They  ate  not  only  in  a  siit!i>g 
posture,  but  also  while  lying  down  ;  but  the  lying 
posture  at  a  meal  differed  from  that  taken  upon  . 
bed  or  couch.  It  is  tlie  solemn  act  of  blessing, 
moreover,  which  is  here   in  question. — Ho'w  is  it 

that  thou  hast  found  it  so  quickly It  is  not 

only  Jacob's  voice,  but  also  the  quick  execution  of 
his  demand,  which  awakens  his  suspicion. — And  ha 
blessed  him Ver.  23.  This  is  merely  the  greet- 
ing. Even  "."ter  having  felt  his  son,  he  is  not  fully 
satisfied,  but  once  more  demands  the  explanation 
that  he  is  indeed  Esau. — Oorae  near  now,  and 
kiss  me. — After  his  partaking  of  the  meat,  Isaao 
wants  still  another  assurance  and  encouragement  by 
the  kiss  of  his  son. — And  he  smelled  the  smeU 
of  his  raiment. — The  garments  of  Esau  were  im- 
pregnated with  the  fragrance  of  the  fields,  over 
which  he  roamed  as  a  hunter.  "  The  scent  of  Leba- 
non was  distinguished  (Hos.  xiv.  7  ;  Song  of  Sol.  ir. 
11)."  Knobel.  The  directness  of  the  form  of  his 
blessing  is  seen  from  the  fact  that  the  fundamental 
thought  is  connected  with  the  smell  of  Esau's  rai 
ment.  The  fragrance  of  the  fields  of  Canaan,  rich 
in  herbs  and  flowers,  which  were  promised  to  the 
theocratic  heir,  perfumed  the  garments  of  Esau,  and 
this  circumstance  confirmed  the  patriarch's  prejudice 
— And  blessed  him,  and  said. — The  words  of  his 
blessing  are  prophecies  (ch.  ix.  27  ;  ch.  xlix.) — utter- 
ances of  an  inspired  state  looking  into  the  future, 
and  therelbre  poetic  in  form  and  expression.  The 
same  may  be  said  respecting  the  later  blessing  upon 
Esau. — Of  a  field  Tirhich  the  Lord  hath  blessed. 
— Palestine,  the  land  of  Jehovah's  blessing,  a  copy 
of  the  old,  and  a  prototype  of  the  new,  paradise.— 
Because  the  country  is  blessed  of  Jehovah,  he  as- 
sumes that  the  son  whose  garments  smell  of  tho 
fragrance  of  the  land  is  also  blessed. — Therefore 
God  give  thee. — Ha-elohim.  The  choice  of  the 
expression  intimates  a  remaining  doubt  whether  Esau 
was  the  chosen  one  of  Jehovah ;  but  it  is  explained 
also  by  the  universality  of  the  succeeding  blessing. 
[He  views  Ha-elohim,  the  personal  God,  but  not  Je- 
hovah, the  God  of  the  Covenaut,  as  the  source  and 
giver  of  the  blessing. — A.  G.] — Of  the  dew  of 
heaven. — The  dew  in  Palestine  is  of  the  greatest 
importance  in  respect  to  the  fruitfulness  of  the  year 
during  the  dry  season  (ch.  xlix.  25  ;  Deut.  xxxiii.  13, 
'.% ;  Hosea  xiv.  6  ;  Sach.  viii.  12). — And  the  fat- 
ness of  the  earth. — Knobel  :  "  Of  the  fat  parts 
of  the  earth,  singly  and  severally."  Since  the  land 
promised  to  the  sons  was  to  be  divided  between  Esan 
and  Jacob,  the  sense  uo  doubt  is ;  may  he  give  to 
thee  the  (■■''.  part  of  the  promised  land,  i.  e.,  Canaan. 
Canaan  was  the  chosen  part  of  the  lands  of  the  earth 
belonging  to  the  first-bom,  which  were  blessed  with 
the  dew  of  heaven  and  the  fatness  of  the  earth.  As 
to  the  fruitfulness  of  Canaan,  see  Exod.  iii.  8.  Com- 
pare also  the  Bible  Dictionaries;  Winer;  article 
"  Palestine."  The  antithesis  of  this  grant  to  tliat 
of  the  Edomitic  country  appears  distinctly,  ver.  39 
A  two-lbld  contrast  is  therefore  "o  be  noticed:  1. 
To  Edom  ;  2.  to  the  earth  in  general ;  and  so  w« 
hare  "IS .  Ihit  to  a  blessed  land  belong  also  blessed 
seasons,  therefore  plenty   of  corn   and  ^itie  — X«el 


514 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


people  serve  thee. — To  tlie  grant  of  the  theocratic 
country  is  aiidoj  the  grant  of  a  tlieocratic,  i.  e.,  spir- 
itual and  political  position  of  the  world. — And 
nations. — Tribes  of  nations.  Not  only  nations  but 
tribes  of  nations,  groups  of  nations,  are  to  liow  down 
to  him,  i.  e.,  to  do  homage  to  him  submissively. 
This  promise  was  fulfilled  typically  in  the  time  of 
David  and  Solomon,  ultimately  and  complotelv  in  tlie 
world-sovereignty  of  the  promise  of  faith. — Be  Lord 
over  thy  brethren. — This  blessing  was  fultilleil  in 
the  subjection  of  Edom  (2  Sam.  viii.  14  ;  1  Kings  xi. 
16  ;  Ps.  Ix.  8,  9). — Thy  mother's  sons. — His  preju- 
dice still  shows  itself  in  the  choice  of  this  expression, 
according  to  which  he  thought  to  subject  Jacob,  the 
"mother's"  son,  to  Esau. — Cursed  be  every  one 
that  curseth  thee. — Thus  Isaac  bound  himself 
He  is  not  able  to  take  back  the  blessing  he  pro- 
nounced on  Jacob.  In  this  sealing  of  the  blessing 
he  afterwards  recognizes  also  a  divine  sentence  (ver. 
33).  His  prophetic  spirit  has  by  far  surpassed  his 
human  prejudice.  [This  blessing  includes  the  two 
elements  of  the  blessing  of  Abraham,  the  possession 
of  the  land  of  Canaan,  and  a  numerous  oUspring, 
but  not  distinctly  the  third,  that  all  nations  should 
be  blessed  In  him  and  his  seed.  Tliis  may  be  in- 
cludeil  in  the  general  phrase,  let  him  that  curseth 
thee  be  cursed,  and  him  that  blesseth  thee  be  lilessed. 
But  it  is  only  when  the  conviction  that  he  had  against 
his  will  served  the  purpose  of  God  in  blessing  Jacob, 
that  the  consciousness  of  his  patriarchal  calling  is 
awakened  within  hira,  and  he  has  strength  to  give 
the  blessing  of  Abraham  to  the  sou  whom  he  had 
rejected  but  God  had  chosen  (ch.  xxviii.  S,  4).  See 
Keil.— A,  G.] 

4.  Vers.  30^0.  Esau's  lamentation  and  Esau's 
blesdrift. — And  Isaac  trembled. — If  Isaac  himself 
had  not  intended  to  deceive  in  the  matter  in  winch 
he  was  deceived,  or  had  he  been  filled  with  divine 
confidence  in  respect  to  the  election  of  Esau,  he 
would  have  been  startled  only  at  the  decepiion  of 
Jacoli.  But  it  is  evident  that  he  was  surprised  most 
at  the  divine  decision,  which  thereby  revealed  itself, 
and  convinces  him  of  the  error  and  sin  of  his  at- 
tempt to  forestall  that  decision,  otherwise  we  should 
hear  of  deep  indignation  rather  than  of  an  extraor- 
dinary terror.  What  follows,  too,  confirms  tliis  in- 
terpretation. He  bows  not  so  much  to  tlie  deception 
practised  upon  him  as  to  the  fact  and  to  the  pro- 
phetic spirit  wliich  has  found  utterance  through  him. 
AnuusTiNKi  De  Civitate  Dei,  16,  37:  "  Quis  non  hie 
tnaU'iVclioium  potius  expectarel  irati,  si  hisc  no7t 
nipenia   ivspinitinne  sed  terrenn  more  i/cnerenlur." 

Who  ?  where  is  he  7 — Yet  before  lie  has  named 

Jacob,  he  pronounces  the  divine  sentence  :  the  bless- 
ing of  the  Lord  remains  with  that  man  who  received 
it. — He  cried  with  a  great  and  exceeding  bit- 
ter cry.— Ileb.  xii.  17.— Bless  me,  even  me  also. 
— Esan,  it  is  true,  had  a  vague  feeling  that  ilie  (|nes- 
tion  here  was  about  important  giants,  but  he  did  not 
understand  their  significance.  He,  therefore,  thought 
the  theocratic  blessing  admitted  of  division,  and  was 
18  dependent  upou  his  lamentations  and  prayers  as 
upon  the  caprice  of  his  father. — Thy  brother  came 
with  subtilty. — With  deception.  Isaac'  now  imli- 
cates  also  the  human  error  and  .sin,  after  liaving 
decided  the- ilivine  judgment.  But  at  the  same  time 
he  declares  that  the  (jueslion  is  only  abmit  one  bless- 
ing, and  that  no  stranger  has  been  the  ri'cipient  of 
this  lilessing,  but  Esau's  brother. — Is  not  he  rightly 
oamed  (";n)? — Sliall  he  get  the  advantage  of  me 


because  he  was  thus  inadvertently  named  (Jacob  = 
heel-catcher,  supplanter),  and  because  he  then  acted 
thus  treacherously  (with  cunning  or  fiaudlshall  3 
acquiesce  in  a  blessing  that  was  surreptitiously  ot> 
tained  ? — He  took  away  my  birthright. — Instead 
of  reproaching  himself  with  his  own  act,  his  eye  is 
filled  with  the  wrone  Jacoli  has  done  him. — Hast 
thou  not  a  blessing  reserved  for  me  ? — Esau  is 
perplexed  in  the  mysterious  aspect  of  this  matter 
He  speaks  as  if  Isaac  had  pronounced  an  arbitrary 
blessing.  Isaac's  answer  is  according  to  the  truth. 
He  iulbrms  him  very  distinctly  of  his  future  then 
cratic  relation  to  Jacob.  As  compai'cd  with  the 
blessing  of  Jacob  he  had  no  more  a  blessing  for 
Esau,  for  it  is  fundamentally  the  greatest  blessing 
for  him  to  serve  Jacob. — Hast  thou  but  one  bless- 
ing?— Esau  proceeds  upon  the  assumption  that  the 
father  could  pronounce  blessings  at  will.  His  tears, 
however,  move  the  father's  heart,  and  he  feels  that 
his  favorite  son  can  be  appeased  by  a  sentence  hav- 
ing the  semblance  of  a  blessing,  and  which  in  fact 
contains  every  desire  of  his  heart.  That  is,  he  now 
understands  him. — The  fatness  of  the  earth.— 
The  question  arises  whether  '"0  is  used  here  in  a 
partitive  sense  (according  to  Luther's  translation  and 
the  Vulgate),  as  in  the  blessing  upon  Jacob,  ver.  28, 
or  in  a  privative  sense  (according  to  Tuch,  Knobcl, 
Kurtz,  etc.).  Delitzsch  favors  the  last  view :  1.  The 
mountains  in  the  northeastern  part  of  Idumsea  (now 
Gebalene),  were  undoubtedly  fertile,  and  therefore 
called  Palastina  Salwtaris  in  the  middle  ages  (Von 
Racmer,  in  his  Palcestina,  p.  240,  considers  the 
prophecy,  therefore,  according  to  Luther's  transla- 
tion, as  fulfilled).  But  the  mountains  in  the  western 
part  of  Idumaja  are  beyond  comparison  the  most 
dreary  and  sterile  deserts  in  the  world,  as  Seetzen 
expresses  himself  2.  It  is  not  probable  that  Esau's 
and  Jacob's  blessing  would  begin  alike.  3.  It  is  in 
contradiction  with  ver.  37,  etc.  (p.  465) ;  Mai.  i.  3. 
This  last  citation  is  quoted  by  Keil  as  proof  of  the 
preceding  statement.  [The  '^  is  the  same  in  both 
cases,  but  in  the  blessisg  of  Jacob,  "  .after  a  verb  of 
giving,  it  had  a  partitive  sense ;  here,  after  a  noun 
of  jilace,  it  denotes  distance,  or  separation,  e.  g., 
Prov.  XX.  3."  Murphy.  The  context  seems  to  de- 
mand this  interpretation,  and  it  is  confirmed  by  the 
jiiediction,  by  thy  sword,  etc.  Esau's  dwelling-place 
was  the  very  opposite  of  the  richly-blessed  land  of 
Canaan. — A.  G.]  But  notwithstanding  all  this,  the 
question  arises,  whether  the  ambiguity  of  the  ex- 
pression is  accidental,  or  whether  it  is  chosen  in 
relation  to  the  excitement  and  weakness  of  Esau. 
As  to  the  country  of  Edom,  see  Delitzsch,  p.  456  ; 
Knobel,  p.  299  ;  Keil,  p.  198 ;  also  the  Dictionaries, 
and  journals  of  travellers. — And  by  thy  sword. 
— This  confirms  the  former  explanation,  but  at  the 
same  time  this  expression  corresponds  with  Es.au'? 
character  and  the  future  of  his  descendants.  War. 
pillage,  and  robbery,  are  to  support  him  in  a  barren 
country.  "Similar  to  Ishmael,  ch.  xvi.  12,  .and  the 
different  tribes  still  living  to-day  in  the  old  Edomitic 
country  (see  Bdukhardt:  '  Syria,' p.  82tj ;  Rittkr: 
Brd'.iind  ,  xiv.  p.  966,  etc.)."  Knobel.  SeeObadiah, 
ver.  3;  Jer.  xlix.  16.  "The  land  of  Edom,  there- 
fore, according  to  Isaac's  prophecy,  will  cnnstitntc  a 
striking  antithesis  to  the  hind  of  Jacob."  Ivell. — 
And   shalt  serve   thy   brother. — See   above.— 

And  it  shall  come  to  pass .\s  a  ciinsequeme  of 

the  riiaming  about  of  Kchim  in  the  temjier   and  pur- 
'  pose  of  a  freebooter,  he  will  ultimately  shake  off  thd 


CHAPS.   XXVII— XXVIII.    1-9. 


5U 


Toke  of  Jacob  from  liis  neck.     This  seems   to  be  a 
promise  of  greater  import,  but  the  self-lilicration  of 
Edom  fiom  Israel  was  not  of  long  contiiiuano',  nor 
did  it   prove   to  him  a  true  blessing.     Edom  was  at 
first  strong  and  independent  as  compared  to  Israel, 
Blower  in  its  development  (N'umb.  xx.  14,  etc.).    Saul 
first  fought  against  it  victoriously  (1  Sam.  xiv.  47); 
David  conquered  it  (2  Sam.  viii.  14).     Tlieu  followed 
It  conspiracy  under  Solomon  (1   Kings  xi.  14),  whilst 
there  was  an  actual  defection  under  Joram.     On  the 
other  hanil,  the   Edomites  were  agaia  subjected  by 
Amaziali  (2   Kings  xiv.  7;  2   Chron.   xxv.   11)  and 
remained  dependent  under  Uzziah  and  Jotham  (2 
Kings  xiv.  22  ;  2  Chron.  xxvi.  2).     But  under  Ahaz 
they  liberated,  themselves  entirely  from   Judah   (2 
Kings  xvi.  6 ;  2  Chron.  xxviii.  17).     Finally,  however, 
John    Hyrcanus   subdued  them  completely,   forced 
them  to  adopt  cii-cumciaion,  and  incorporated  them 
into  tiie  Jewish  state  and  people  ( JosEPHts :  "Antiq." 
xiii.  9,  1;  xv.  7,  9),  whilst  the  Jews  themselves,  how- 
ever, after  Antipater,  became  subject  to  the  domini  on  of 
an  Idiunsean  dynasty,  until  the  downfall  of  their  state. 
6.     Esau\'i   scheme    of    revtw/e,    and    RebeJcah's 
coimler-scheine  (vers.  41-46). — And  Eaau  said  in 
his  heart. — Esau's  good-nature  still  expresses  itself 
In  his  exasperation  toward  Jacob  and  in  the  scheme 
of  revenge  to  kill  him.     For  he  does  not  maliciously 
execute  the  tlumght  immediately,  but  betrays  it  in 
uttered  threats,  and  postpones  it  until  the  death  of 
his  father. — The  days  of  mourning  .  .  .  are  at 
hand. — Xot  for  my  father,  but   on  account  of  my 
father;   i.  e.,  my   lather,   weak  and    trembUng  with 
ige,  is  soon  to  die. — Then,  and  not  before,  he  will 
ixecute  his  revenge.     He  does  not  intend  to  grieve 
,he  father,  but  if  his  motlier,  his  brother's  protec- 
tress, is  grievi'd  by  the  murder,  th:it  is  all  right,  in 
his  view. — These  words  ■were  told. — On  account 
of  his  frank  and  open   disposition,  Esau's  thoughts 
were  soon  revealed  ;  what  he  thought  in  his  heart  he 
soon  uttered  in  words. — And  called  Jacob. — From 
the  herds. — Plee  thou  to  Laban. — Rebekah  en- 
courages him  to  this  flight  by  saying  that  it  will  last 
but  few  days,  i.  e.,  a  short  time.     But  she   looked 
further.     She  took  occasion  from  the  present  danger 
to  carry  on  the  thoughts  of  Abraham,  and   to  unite 
Jacob    honorably  in   a   iheocRitic    marriage.     For, 
,  notwithstanding  all  his  grief  of  mind  arising   from 
Esau's  marriages,  Isaac  had  not  thought  of  this.    But 
still  she  lets  Isaac  firet  express  this  thought.     Xor  is 
Isaac  to  be  burdened  with  Esau's  scheme  of  revenge 
and  Jacob's  danger,  and  therefore  she  leads  him  to 
her  mode  of  reasoning  by  a  lamentation  concerning 
the  daughters  of  Heth  (ver.  46). — Deprived  also 
of  you  both. — Bunsen  :  "  Of   thy  father  and   thy- 
self."    Others:   "Of   thyself  and    Esau,  who  is  to 
die  by  the  hand  of  an  avenger."     But  as  soon  a.s 
Esau  should   become  the  murderer  of  his   brother, 
he  would  be  already  lost  to  Rebekah,    Knobel,  again, 
thinks  that  in  verse  46  the  connection  with  the  pre- 
ceding is  here  broken  and  lost,  but  on  the  contrarv 
sonnects  the  passage  with  eh.  xxvi.  34  and  ch.  xxviii. 
I,  as  found  in  the  original  text.     The  connection  is, 
nowever,  obvious.     If  Knobel   thinks  that  the  char- 
acter of  Esau  appears  different  in  ch.  xxviiL  6  etc., 
than  in  ch.  xxvii.  41,  that  proves  only  tliat  he  does 
BOt  understand  properly  the  prevaihng  characteristics 
>f  Esau  as  given  in  Genesis. 

6  Jaiof}  an  I  Esau  in  the  antithesis  of  thir  mar- 
riagi,  or  the  divine  dec  ee  (ch.  xxviii.  1-9). — And 
Isaac  called  Jacob  and  blessed  him. — The  whole 
dismissal  of  Jacob  shows  that  now  he  regards  him 


voluntardy  as  the  real  heir  of  the  .\brahamic  bless 
ing.     Knobel    treats  ch.   xxviii. -ch.   xxxiii.   as   one 
section  (the  earlier  history  of  Jacob),  whose  fnnd» 
mental  utterances  form  the  original  text,  enlarged 
and  completed  by  Jehovistic  supplements.    There  an 
several  places  in  which  he  says  contradictions  to  tlw 
original  text  are  apparent      One  such  contiadietior 
he  artfully  frames   by  supposing   th;it,  .iccording  t<i 
the  original  text,  Jacob  was  already  sent  to  ilesopO' 
taniia   immediately  after   Esau's    marriage,   foi   th* 
purpose  of  marrying  among  his  kindred — a  supposi 
tion   based  on  mere  fiction.     As  to  other  contiadio- 
tions,  see  p.  233.  etc. — Of  the   daughters   of  Ca- 
naan.— Xow  it  is  clear  to  him   that  this  was  a  theo 
cratic   condition  for  tlie  theocratic    heir, — Of   the 
daughters  of  Laban. — These  are  first  mentioned 
here. — And  God  Almighty. — By  this  aii|jellation 
Jeliovah  called  himself  when  he  announced  himself 
to  Abraham  as  the  liod  of  miracles,  who  would  grant 
to  him  a  son  (ch.   xvii.  1).     By  this  apellation  of 
Jehovah,  therefore,   Isaac  also  wishes  lor  Jacob  a 
fruitful   posterity.     Theocratic   children   are    to   be 
children  of  blessing  and  of  miracles.   A  multitude  o{ 
people  (^np),  a  very  significant  development  of  the 
Abrahamic  blessing.     [The  word  used  to  denote  the 
congregation  or  assembly  of  God's  people,  and  to 
which   the  Greek  ecctesia   answers.     It  denotes  the 
people  of  God  as  called   out  and  called  together.— 
A.   G.] — The    blessing   of   Abraham. — He   thus 
seals  the   fact  that  he  now  recognizes  Jacob  as  the 
chosen  heir — And  Isaac   sent  away  Jacob  (see 
Hos.  xii.  13). — When  Esau  saw  that  Isaac. — Es-aa 
now  fii  St  discovers  that  his  parents  regard  their  son's 
connection  with  Canaanitish  women  as  an  injudicious 
and  improper  marriage.     He  had  not  observed  their 
earlier    sorrow.     Powerful    impressions    alone    can 
bring  him  to  understand  this  matter.     But  even  this 
understanding  becomes  directly  a  raisunderstamling. 
He  seeks  once  more  to  gain  the  advantage  of  .Jacob, 
by  taking  a  third  wife,  indeed  a  daughter  of  IshmaeL 
One  can  almost  think  that  he  perceives  an  air  of 
irony  pervading  this  dry  record.     The   irony,  how- 
ever, lies  in    the  very  efforts  of  a  low  and  earthly 
mind,  after  the  glimpses   of  high  ideals,   which  he 
himself  does  not  comprehend. — To  Ishmael. — Ish- 
mael  had  been  already  dead  more  than  twelve  years; 
it  is  therefore   the  house  of  Ishmael  which  is  meant 
here. — Mahalath. — Ch.  xxxvi.  2  called  Bashemath. 
— The  sister  of  Nebajoth. — As  the  first-born  of  the 
lirotliers  he  is  named  instead  of  all  the  others;  just 
.as  Miri  im  is  always  called  the  sister  of  Aaron.     The 
decree  of  God  respecting  the  future  of  the  two  sons, 
which  again  rnns  through  the  whole  chapter,  receives 
its  complete  development  in  this,  that  Jacoli   emi 
grates  in  obedience  of  faith  accompanied  with  the 
theocratic  blessing,  to  seek  after  the  chosen  bride, 
whilst  Esau,  with  the  intention   of  making   amends 
for  his  neglect,  betrays  again  his  unfitness.     The  de- 
crees of  Gdd,  however,  develop  themselves  in  and 
through  human  plans. 


DOCTKINAI,  AND    ETHICAl,. 

1.  The  present  section  connects  a  profound  tragM 
family  history  from  the  midst  of  the  patriarchal  life, 
with  a  grand  and  sublime  history  of  salvation.  Ir 
respect  to  the  former,  it  is  the  principal  chapter  ii 
the  Old  Testament,  showing  the  vanity  of  mere  hu- 
man plans  and  eflbrts ;  in  respect  to  the  latter,  il 
holds  the  corresponding  place  in  reference  to  tlu'  ce» 


S16 


GENESIS,  OR  TOE  FIRST   BOOK   OF   MOSES. 


tointy  of  the  divine  election  and  calling,  holding  its 
calm  and  certain  progress  through  all  disturbances 
of  human  infatuation,  folly,  and  sin. 

2.  It  is  quite  common,  in  reviewing  the  present 
narrative,  to  place  Rebekah   and  Jacob  too   much 
ander  the  shadows  of  sin,  in  comparison  with  Isaac. 
Isaac's  sin  does  not  consist  alone  in  his  arbitrary  de 
termination  to  present  Esau  with  the  blessing  of  the 
theocratic   birthright,    although    Rebekah    received 
that  divine  sentence  respecting  her  children,  before 
their  birth,  and  which,  no  doulit,  she  had  mentioned 
to  him  ;  and  although  Esau  had  manifested  already, 
by  his  marriage  with  the   daughteis   of    Heth,  his 
want  of  the  theocratic  faith,  and  by  his  bartering 
with  Jacob,  his   earnal  disposition,  and  his  contempt 
of  the   birthright — thus  viewed,  indeed,  his  sin  ad- 
mits   of  palliation    through    several   e.'LCUses.     The 
clear  right  of  the  first-born  seemed  to  oppose  itself 
to  the  dark  oraile  of  God,  Jacob's  prudence  to  Esau's 
frank  and  generous  disposition,  the  quiet  shepherd- 
life  of  Jacob  to  Esau's  stateliness  and  power,  and 
on  the  other   hand,  Esau's  misalliances  to  Jacob's 
continued  celibacy.     And  although   Isaac  may  have 
been  too  weak  to  enjoy  the  venison  obtained  for  him 
by  Esau,  yet  the  true-hearted  care  of  the  son  for  his 
father's  infirmity  and  age,  is  also  of  some  import- 
ance.    But  the   manner  in  which  Isaac  intends  to 
bless  Esau,  places  his  offence  in  a  clearer  light.     He 
intends  to  bless  him  solemnly  in  unbecoming  secrecy, 
without  the  knowledge  of  Rebekah  and  Jacob,  or 
of  his  house.     The   preparation  of  the  venison  is 
scarcely  to  be  regarded  as  if  he  was  to  be  inspired 
for  the  blessing  by  the  eating  of  this  "  dainty  dish," 
or  of  this  token  of  fiUal  affection.     This  preparation, 
at  least,  in   its  main  point  of  view,  is  an  excuse  to 
gain  time  and  place  for  the  secret  act.     In  this  point 
of  view,  the  act  of   Rebekah  appears  in  a  different 
light.     It  is  a  woman's  shrewdness  that  crosses  the 
shrewdly  calculated  project  of  Isaac.     He  is  caught 
in  the  net  of  his  own  sinful  prudence.     A  want  of 
divine  confidence  may  be  recognized  through  all  his 
actions.     It  is  no  real  presentiment  of  death  that 
urges  him  now  to  bless  Esau.     But  he  now  antici- 
pates his  closing  hours  and  Jehovah's  decision,  be- 
cause he  wi.shes  to  put  an  end  to  his  inward  uncer- 
tainty which  annoyed  him.     Just  as  Abraham  antici- 
pated  the  divine  decision  in    his   connection    with 
Hagar,  so  Isaac,  in  his  eager  and  hearty  performance 
of  an  act  belonging  to  his  last  days,  while  he  lived 
yet  many  years.     With  this,  therefore,  is  also  con- 
nected the  improper  combination  of  the  act  of  bless- 
ing with  the  mi'al.as  well  as  the  uneasy  apprehension 
lest  he  shotdd  be  interrupted  in  his  plan  (seever.  18), 
and  a  suspicious  and  strained  expectation  which  was 
not  at  first  caused  by  the  voice  of  Jacob.     Rebekah, 
however,  has  so  far  the  advantage  of  him  that  she, 
in  her  deception,  has  the  divine  assurance  that  Jaooli 
was  the  heir,  while  Isaac,  in   his  preceding   secrecy, 
has,  on  his  side,  only  human  descent  and  his  human 
reason  without  any  inward,  spiritu.al  ci'rtainty.     But 
Rcbekah's  sin  consists  in  thinking  that  she  must  save 
the  divine  election  (^f  Jacob  by  means  of  human  de- 
ception and  a  so-called  white-lie.     Isaac,  at  that  crit- 
ical moment,  would  have  been  far  less  ahle  to  pro- 
nounce the  l]le"sing  of  Aliraham  upon   Esau,    than 
afterward    Balaam,  standing  far   below   him,  could 
have  cursed  the  people  of   Israel  at  the  critical  mo- 
ment of  its  history.      For  the  words  of  the  spirit  and 
of  the   prornise  arc   never   left   to   hinnan  ca])ric('. 
Reticknh,  therefore,  sinned  against   Isaac  through  a 
■rant  of  candor,  just  as   Isaac  before   had   sinneil 


against  Rebekah  through  a  like  defc<)t.  The  divin» 
decree  wonld  also  have  been  fulfilled  without  her  as 
sistance,  if  she  had  had  the  necessary  measure  of 
faith.  Of  course,  when  compared  with  Isaac's  f;itai 
error,  Rebekah  wns  right.  Though  she  deceived 
him  greatly,  misled  her  favorite  son,  and  alienated 
Esau  from  her,  there  was  yet  something  saving  in  h»i 
actiou  according  to  her  intentions,  even  for  Isaac 
himself  and  for  Ijoth  her  sons.  For  to  Esau  the 
nio^t  comprehensive  bl  ssing  might  have  become 
oidy  a  curse.  He  was  not  fitted  for  it.  Just  as  Re- 
bekah thinks  to  oppose  cunning  to  cunmng  in  ordei 
to  save  the  divine  blessing  through  Isaac,  ^nd  thu» 
secure  a  heavenly  right,  so  also  Jacob  secures  a  hu- 
man right  in  buying  of  Esau  the  right  of  the  first- 
born. But  now  the  tragic  consequences  of  the  first 
officious  anticipation,  which  Isaac  incurred,  as  well  aa 
that  of  the  second,  of  which  Rebekah  becomes  guil- 
ty, were  soon  to  appear. 

3.  The  tragic  consequences  of  the  hasty  conduct 
and  the  mutual  deceptions  in  the  family  of  Isaac 
Esau  threatens  to  become  a  fratricide,  and  this  threat 
repeats  itself  in  the  conduct  of  Joseph's  brothers, 
who  also  believed  that  they  saw  in  Joseph  a  brother 
unjustly  preferred,  and  came  very  near  killing  him. 
Jacob  must  become  a  fugitive  (or  many  a  long  year, 
and  perhaps  yield  up  to  Esau  the  external  inheritance 
for  the  most  part  or  entirely.  The  patriarchal  dig- 
nity of  Isaac  is  obscured,  Rebekah  is  obliged  to  send 
her  favorite  son  abroad,  and  perhaps  never  see  him 
again.  The  bold  expression  :  "  Upon  me  be  thy 
curse,"  may  be  regarded  as  having  a  bright  side ; 
for  she,  as  a  protectress  of  Jacob's  blessing,  always 
enjoys  a  share  in  his  blessing.  But  the  sinful  ele- 
ment in  it  was  the  wrong  application  of  her  assur- 
ance of  faith  to  the  act  of  deception,  which  she  her- 
self undertook,  and  to  which  she  persuaded  Jacob  ; 
and  for  which  she  nui.st  atone,  perhaps,  by  many  a 
hmg  year  of  melancholy  solitude  and  through  the 
joylessness  which  immediatelv  spread  itself  over  the 
family  affairs  of  the  household. 

4.  With  all  this,  however,  Isaac  was  kept  from  a 
grave  offence,  and  the  true  relation  of  things  secured 
liy  the  pretended  necessity  for  her  prevarication. 
Through  this  catastrophe  Isaac  came  to  a  full  under- 
standing of  the  divine  decree,  Esau  attained  the  full- 
est development  of  his  peculiar  characteristics,  and 
Jacob  was  directed  to  his  journey  of  faith,  and  to 
his  marriage,  without  which  the  promise  could  not 
even  be  fulfilled  in  him. 

6.  Isaac's  blindness.  That  the  eyes  of  this  re- 
cluse and  contemplative  man  were  obscured  and 
closed  at  an  early  age,  is  a  fact  which  occurs  in  many 
a  similar  character  since  the  time  of  "  blind  Homer  " 
and  blind  Tiresias.  Isaac  had  not  exercised  his  ey« 
in  hunting  as  Esau.  The  weakness  of  his  age  first 
settles  in  that  org.an  which  he  so  constantly  neglected. 
Willi  this  was  connected  his  weakness  in  judg- 
ing individual  and  personal  relations.  He  was  con- 
scious of  an  honest  wish  and  will  in  his  condnet  with 
Esau,  and  his  secrecy  in  tlie  case,  as  the  prevari 
cation  at  Gerar,  was  connected  with  hi.s  retiiing 
peace-loving  disposition.  Leaving  this  out  of  view, 
he  was  an  lionest,  well-meaning  person  (sec  ver.  :i7, 
and  ch.  xxvi.  \11).  His  developed  faith  in  the  prom- 
ise, however,  ri'veals  itself  in  his  power  or  fitness 
for  the  \-i^ion,  and  his  words  of  Ijlcssiiig. 

i'>.  Rebekah  obvionsly  disapiiears  from  the  stagi 
as  a  grand  or  coitspicuons  character  ;  grand  in  hei 
pnidente,  magnanimity,  and  her  theocratic  zeal  of 
iailli.      Hit  zi  al  of   faith  had   a  niixlure  of  fauati< 


CHAPS.   XXVII.— XXVIII,    1-9. 


517 


exaggeration,  and   in  this  view  siie  is   the  grand- 
mother of  Simeon  and  Levi  (eh.  xxxviii.). 

1.  It  must  be  especially  noticed  that  Jacob  re- 
mained single  far  beyond  the  age  of  I.saac.  He 
seems  to  have  expected  a  hint  from  Isaac,  just  as 
Isaac  was  married  through  the  care  of  Abraliani. 
The  fact  bears  witness  to  a  deep,  quiet  disposition, 
which  was  only  developed  to  a  full  power  by  extiaor- 
dinary  circum.^tances.  He  prove.-f,  again,  by  his  ac- 
tions, that  he  is  a  Jacob,  i.  e.,  heel-catchor,  sup- 
planter.  He  does  not  refuse  to  comply  with  the  |ilan 
»f  the  mother  from  any  conscientious  scruples,  but 
■•om  motives  of  fear  and  prudence.  And  how  ably 
Ind  firmly  he  carries  through  his  task,  though  his 
felse  confidence  seems  at  last  to  die  upon  his  lips 
with  the  brief  ■'3S,  ver.  24!  But  however  greatly 
he  erred,  he  held  a  proper  estimate  of  the  blessing, 
for  the  security  of  which  he  thought  he  had  a  right 
to  make  use  of  prevarication  ;  and  this  blessing  did 
not  consist  in  earthly  glory,  a  fact  which  is  decisive 
as  to  his  theocratic  character.  Esau,  on  the  other 
hand,  scarcely  seems  to  have  any  conception  of  the 
real  contents  of  the  Abrahamic  blessing.  The  pro- 
found agitation  of  those  who  surrounded  him,  gives 
him  the  impression  that  this  must  be  a  thing  of  in- 
estimable worth.  Every  one  of  his  utterances  proves  a 
misunderstanding.  Esau's  misunderstandings,  how- 
ever, are  of  a  constant  significance,  showing  in  what 
light  mere  men  of  the  world  regard  the  thingsol  the 
kingdom  of  God,  Even  his  exertion  to  mend  his  im- 
proper marriage  relations  eventuates  in  another  error. 

8.  Isaac's  blessing.  In  the  solemn  form  of  the  bless- 
ing, the  dew  of  heaven  is  connected  with  the  fatness 
of  the  earth  in  a  symbolic  sense,  and  the  idea  of  the 
theocratic  kingdom,  the  dominion  of  the  seed  of 
blessing  first  appears  here.  In  the  parting  blessing 
upon  Jacob,  the  term  bnp  indicates  a  great  develop- 
ment of  the  Abrahamic  blessing. — Ranke  :  Abraham, 
no  doubt,  saw,  in  the  light  of  Jehovah's  promises,  on 
to  the  goal  of  his  own  election  and  that  of  his  seed, 
but  with  regard  to  the  chosen  people,  however,  his 
prophetic  vision  extended  only  to  the  exodus  from 
Egypt, and  to  the  possession  of  Canaan.  Isaac's  prophe- 
cy already  extends  farther  into  Israel's  history,  reach- 
ing down  to  the  subjugation  and  restoration  of  Edom. 
•  9.  The  blessing  pronounced  upon  Esau  seems  to 
be  a  prophecy  of  his  future,  clothed  in  the  form  of  a 
blessing,  in  which  his  character  is  clearly  announced. 
It  contains  a  recognition  of  bravery,  of  a  passion  for 
liberty,  and  the  courage  of  a  hunter — The  Idumseans 
were  a  warUke  people. 

10.  When,  therefore,  Isaac  speaks  in  the  spirit, 
about  his  sons,  he  well  knew  their  characters  (Hel). 
xi.  20).  The  prophetic  blessing  will  surely  be  ac- 
complished ;  but  not  by  the  force  of  a  magical  offi- 
;acy  ;  as  Knobel  says  :  "  A  divine  word  uttered,  is  a 
power  which  infallibly  and  unchangeably  secures 
wliat  the  word  indicates.  The  word  of  God  can 
never  be  ineffectual  (comp.  ch.  ix.  18 ;  Numb.  xxii. 
6  ;  2  Kings  ii.  24 ;  Is.  ix.  7)."— The  word  of  a  pro- 
phetic spirit  rests  upon  the  insight  of  the  spirit  into 
tlie  profound  fundamental  principles  of  the  present, 
in  which  the  future,  according  to  its  main  features, 
reflects  itself,  or  exhibits  itself,  beforehand. 

11.  The  high-souled  Esau  acted  dishonestly  in 
■Us  thvt  he  was  not  mindful  of  the  oath  by  which 
oe  had  sold  to  Jacob  the  birthright ;  and  just  as  Re- 
Oekah  might  excuse  her  cunning  by  that  of  Isaac, 
lu  Jacob  might  excuse  his  dishonest  conduct  by 
sleading  Esau's  dishonesty. 


I  12.  The  application  of  the  proverb,  "  The  en(f 
'justifies  the  mean~,"  to  Jacob's  conduct,  is  obvious 
ly  not  allowable.  The  possible  mental  reserva 
tion  in  Jacob's  lie,  may  assumn  the  following  form 
1.  I  am  Esau,  i.  e.,  tlie  (real)  hairy  one,  and  th_ 
(lavrful)  first-born.  But  even  in  this  case  the  mentii 
reservation  of  Jacob  is  as  different  from  that  of  the 
Jesuits,  as  heaven  from  earth.  2,  Thy  God  l)roughl 
the  venison  to  me ;  i,  e.,  the  God  who  has  led  thcf 
wills  thnt  I  should  be  blessed. 

13,  However  plausible  may  be  the  deceit,  through 
the  divine  truth  some  circumstance  will  romain 
unnoticed,  and  become  a  traitor.  Jacob  had  rol 
considered  that  his  voice  was  not  that  of  Esau.  It 
nearly  betrayed  him.  The  expression  :  "The  voice 
is  Jacob's  voice,  but  the  hands  are  the  hands  of  Esau," 
has  become  a  proverb  in  cases  where  words  and 
deeds  do  not  correspond. 

14,  The  first  appearance  of  the  kiss  in  this  nar- 
rative presents  this  symbol  of  ancient  love  to  our  view 
in  both  its  aspects.  The  kiss  of  Christian  brother- 
hood and  the  kiss  of  Judas  are  here  enclosed  in  one. 

15,  Just  as  the  starry  heavens  constituted  the 
symbol  of  the  divine  promise  for  Abraham,  so  the 
blooming,  fragrant,  and  fruitful  fields  are  the  symbol 
to  Isaac.  In  this  also  may  be  seen  and  employed 
the  antithesis  between  the  first,  who  dwelt  under  the 
rustling  oaks,  and  of  the  other,  who  sat  by  the  side 
of  springing  fountains.  The  symbol  of  promise  de- 
scends from  heaven  to  earth. 


HOMILETICAl;  AND  PRACTICAl. 

See  the  Doctrinal  and  Ethical  paragraphs.  Upon 
the  whole  the  present  narrative  is  both  a  patriarchal 
family  picture  and  a  religious  picture  of  history 
— Domestic  life  and  domestic  sorrow  in  Isaac's  house. 
— In  the  homes  of  the  patriarchs,  Abraham,  Isaac, 
and  Jacob. — The  blind  Isaac:  1.  Blind  in  two  re- 
spects ;  and  2.  yet  a  clear-sighted  prophet. — How 
Isaac  blesses  his  sons :  1.  How  he  inleiuh  to  bless 
them  ;  2.  how  he  is  constrained  to  bless  them, — Hu- 
man guilt  and  divine  grace  in  Isaac's  house  :  1.  The 
guilt  ;  Isaac  and  Rebekah  anticipate  divine  provi- 
dence. They  deceive  each  other.  Esau  is  led  to 
forget  his  bargain  with  Jacob  ;  Jacob  is  induced  to 
deceive  his  father.  Yet  the  guilt  of  all  is  diminished 
because  they  thought  that  they  must  help  tlic  right 
with  falsehood.  Esau  obeys  the  fatlier,  Jacob  obeys 
the  mother.  Isaac  rests  upon  the  biithright,  Re- 
bekah upon  the  divine  oracle.  2.  God's  grace  turns 
everything  to  the  best,  in  conformity  to  divine  truth, 
but  with  the  condition  that  all  must  cxpeiate  theit 
sins, — The  image  of  the  hereditary  curse  in  the  light 
of  the  hereditary  hle.ssing,  wliich  Isaac  ministers  :  1 
How  the  curse  obscures  the  blessing ;  2.  how  the 
blessing  overcomes  the  curse. — The  characters  men- 
tioned in  our  narrative  viewed  as  to  their  contrasts : 
1.  Isaac  and  Rebekah ;  2.  Jacob  and  Esau  ;  3.  Isaac 
and  Jacob ;  4.  Isaac  and  Esau ;  5.  Rebekah  aud 
Esau ;  6.  Rebekah  and  Jacob, — The  cunning  of  a 
theocratic  disposition  purified  and  raised  to  the  pru- 
dence of  the  ecclesiastical  spirit. — God's  election  is 
sure  :  1.  In  the  heights  of  heaven  ;  2.  in  tuc  deptlis 
of  human  hearts;  3,  in  the  providence  of  grace; 
4.  in  the  course  of  history. — The  clear  stream  of  th« 
divine  government  runs  through  all  human  errors, 
and  that :  1.  For  salvation  to  believers ;  2.  for  judg- 
ment to  unbelievers. 

To  Section  first,  vers.  1-4.     Isaac's  infimitv  9" 


518 


GENESIS,  OR   THE   FIRST   BOOK   OF    UOSEb. 


age,  and  bis  faith:   1.  In  what  manner  the  infirmity 

of  age  obscured  his  faith ;  2  how  faith  breaks 
through  the  infirmities  of  age. — Isaac^s  blindness. 
— The  sufferings  of  old  age. — The  thought  of  death  : 
1.  Though  beneficial  in  itself ;  2.  may  yet  be  prema- 
Jure. — The  hasty  making  of  wills. — We  must  not 
«nticipate  fiod. — Not  act  in  uncertainty  of  heart. — 
The  preference  of  the  parents  for  the  children  dil- 
ferent  in  character  from  themselves. — The  connection 
of  hunting  and  the  enjoyment  of  its  fruits,  with  the 
divine  blessing  of  promise :  1.  Incomprehensible  as 
a  union  of  the  most  diyerse  things ;  2.  comprehen- 
sible as  a  device  of  human  prudence  ;  3.  made  fruit- 
Ies,s  by  the  interference  of  another  spirit. — Isaac's 
secrecy  thwarted  by  Rebekah's  cunning  device. — 
Human  right  and  divine  law  in  conflict  with  each 
other. — Isaac's  right  and  wrong  view,  and  conduct. 

Starke  :  It  is  a  great  blessing  of  God,  if  he  pre- 
s*ves  our  sight  not  only  in  youth,  but  also  in  old 
age  (Deut.  xxxiT.  7). — Cramer  :  A  blind  man,  a  poor 
man  (Tob.  v.  12). — Old  age  itself  is  a  sickness  (2 
Sam.  xix.  35). — If  you  are  deprived  of  the  eyes  of 
your  body,  see  that  you  do  not  lose  the  eye  of  faith 
(Ps.  xxxix.  5,  6). — A  Christian  ought  to  do  nothing 
from  passion,  but  to  judge  only  by  the  word  of 
God. — Bibl.  Tub.:  Parents  are  to  bless  their  children 
before  they  die ;  but  the  blessing  must  be  conformed 
to  the  divine  will  (ch.  xlviii.  5).  Doubtless  Jacob, 
taught  by  Isaac's  error,  learned  to  bless  his  children 
better ;  i.  e.,  in  a  less  I'estricted  manner. — (The  Rab- 
bins assert  that  Isaac  desired  venison  before  his  pro- 
nouncing the  ble.ssiTig,  because  it  was  customary  that 
the  son  about  to  receive  the  blessing  should  perform 
some  special  act  of  love  to  his  father.) — Osiander  : 
It  is  probable  that  Isaac  demanded  something  better 
than  ordinary,  because  this  was  to  be  also  a  peculiar 
day.  To  all  appearance  it  was  a  divine  providence 
through  which  Jacob  gains  time  to  obtain  and  bear 
away  the  blessing  before  him. — Schroder  :  Contem- 
plative men  like  Isaac  easily  undermine  their 
health  (?). — Experience  teaches  us  that  natures  like 
that  of  Isaac  are  more  exposed  to  bhndness  than 
others.  Shut  in  entii'ely  from  the  external  world, 
their  eyes  are  soon  entirely  closed  to  it. — The  son,  by 
some  embodiment  of  his  tilial  love,  shows  himself  as 
son,  in  order  that  the  father  on  his  part  also,  may, 
through  the  act  of  blessing,  show  himself  to  be  a 
father. — Love  looks  for  love. — Thus  the  blessing  may 
be  considered  not  so  much  as  belonging  to  the  priv- 
ilege of  the  first-born,  but  rather  as  constituting  a 
rightful  claim  to  these  privileges. 

Section  Second,  vera.  16-17.  Rebekah's  counter- 
scheme  opposed  to  Isaac's  scheme. — Rebekah's 
right  and  wrong  thought  and  conduct.. — Rebekah 
protectress  of  the  right  of  JacoI>'s  election  opposed 
to  Isaac  the  elect. — Jacob's  persuasi(m :  1.  The 
iriotlier's  faith  and  iier  wrong  view  of  it;  2.  The  faith 
of  the  son  and  his  erroneous  view. — Jacob's  doubt 
and  Rebekah's  confidence. — The  defect  in  his  hesita- 
tion (it  was  not  a  fear  of  sin,  but  a  fear  of  the  evil 
consequences). — The  defect  in  the  confidence  (not  in 
the  certainty  itself,  but  its  application). — The  cun- 
ning mother  and  tlie  cunning  son. — Both  too  cun- 
ning in  this  case. — ITieir  sufferings  lor  it  — (iod's 
commai  dment  is  of  more  weight  than  tlie  parental 
authority,  than  all  human  commands  generally. 

Starke  :  Some  commentators  are  very  severe  upon 
Rebekah  (Sadris,  />i»TOMr.<  XXVIII ;  others  on  the 
contrary  (Calvin  and  others),  praise  her  I'aith,  her 
cunning,  her  righteousness  (because  Esau  as  a  bold 
icoffcr,  had    sold    his    birthright),  her   fear  of  God 


(abhorrence  of  the  Canaanitish  natuie).  (We  must 
add,  however,  that  Calvin  also  marks  the  raeani 
which  Rebekah  uses  as  evil.)- — Hebekah,  truly,  had 
aeteil  in  a  human  way,  striving  by  ual.iwfu  mnani 
to  attain  a  good  end. — £iljl.  Wirt:  If  the  Word  ol 
God  is  on  our  side  we  must  not  indeed  depart  from 
it,  l)ut  neither  must  we  nndejtake  to  bring  about 
what  it  holds  before  us  by  unlawful  means,  )iut  look 
to  God,  who  knows  what  means  to  use,  and  liow 
and  when  to  fulfil  his  word. — Bibl.  Tiib :  God  makei 
even  the  eiTOrs  of  the  pious  to  work  good,  if  theii 
heart  is  sincere  and  upright ;  yet  we  are  not  to  imi- 
tate their  errors. 

Gerlach  :  Though  staining  greatly,  as  she  did 
the  divine  promise  by  her  deception,  yet  at  the  &am 
time  her  excellent  faith  shines  out  tljrough  the  his. 
tory.  She  did  not  fear  to  arouse  the  brother's 
deadly  hatred  against  Jacob,  to  bring  her  favorite  son 
into  danger  of  his  life  and  to  excite  her  husband 
against  her,  because  the  inheritance  promised  by 
God  stood  before  her,  and  she  knew  God  had 
promised  it  to  Jacob.  (Calvin).- — Schroder  ;  (Mi- 
CHAiLis:  The  kids  of  the  goats  can  be  prepared  in 
such  a  way  as  to  taste  like  venison.)  Isaac  now  abides 
by  the  rule,  but  Rebekah  insists  upon  an  exception 
(Luther). — The  premature  grasping  bargain  of  Jacob 
(ch.  xxv.  29,  etc.,)  is  the  reason  that  God  is  here 
anticipated  again  by  Rebekah,  and  Jacob's  sinfid 
cunning,  so  that  the  bargain  again  turns  out  badly. — 
Luther,  holding  that  the  law  is  annulled  by  God 
himself,  concludes  :  Where  there  is  no  law,  there  is 
no  transgression,  therefore,  shehas  notsiimed  (!  ?) — 
Both  (sons)  were  already  77  years  old.  The  fact, 
that  Jacob,  at  such  an  age,  was  still  under  maternal 
control,  was  grounded  deeply  in  his  individuality 
(ch.  xxv.  27),  as  well  as  in  the  congeniality  which 
existed  between  Jacob  and  his  mother.  Esau,  sure- 
ly, was  passed  from  under  Rebekah's  control  aheady 
at  the  age  of  ten  years. 

Section  Third,  vers.  18-29.  Isaac's  blessing 
upon  Jacob:  1.  In  its  human  aspect;  2.  in  its  di- 
vine aspect. — The  divine  providence  controlling 
Isiiac's  plan  :  Abraham,  Isaac  and  Esau. — Jacob,  in 
E.sau's  garments,  betrayed  by  his  voice:  1.  Almost 
betrayed  immediately ;  2.  afterwards  clearly  betray- 
ed.— Isaac's  sohcitude,  or  all  care  in  the  service  of 
sin  and  error  gains  nothing. — Jacob's  examination 
— The  voice  is  Jacob's  voice,  the  hands  are  Esau's 
hands. — Isaac's  blessing  :  1.  According  to  its  exter- 
nal and  its  typical  significance ;  2.  in  its  relation  to 
Abraham's  promise  and  the  blessing  of  Jacob. — Its 
new  thoughts:  the  holy  sovereignty,  the  gathering 
of  a  holy  people,  the  germ  of  the  announcement  oi'  a 
holy  kingdom.  Isaac's  inheritance  :  a  kingdom  of  na- 
tioiiB,  a  church  of  nations. — The  fulfihuent  of  the  bles- 
sing :  1.  In  an  external  or  typical  sense  :  David's  king- 
dom ;   2.  in  a  spiritual  sense :  the  kingdom  of  Christ. 

Starkc  :  Jacob,  perhaps,  thought  with  a  contrite 
heart  of  the  abase  of  strange  raiment,  when  the 
bloody  coiit  of  Joseph  was  shown  to  him.  To  say 
nothing  of  the  cross  caused  ky  children,  which,  no 
ilniiht,  is  the  most  severe  cross  to  pious  parents  in 
this  world,  and  with  which  the  pious  Jacob  often 
met  (Dinah's  rape,  Benjamin's  di6Scult  birth,  Sim 
eon's  and  Levi's  bloody  weapons,  Reuben's  incest, 
Joseph's  history,  Judah's  history,  ch.  xxxviii.,  etc.) 
For  Jacob  sinned:  1.  In  speaking  contrary  to  the 
truth,  and  twice  passing  himself  for  Esau;  2.  in 
really  practising  fraud  by  means  of  strange  raiment 
and  false  pretences ;  3.  in  his  abuse  of  the  name  ol 
God  (ver.  20) ;  4.  in  taking  advantage  cf  ais  father'i 


CHAPS.   XXVII.— XXVm.  1-9. 


51fi 


weakuess.— Yet  God  bore  with  his  errors,  like 
Isaac,  etc. 

Ver.  '26  :  a  collection  of  different  places  in  which 
we  read  of  a  kiss  or  kisses  (see  Concordance). — That 
this  uttered  blessing  is  to  be  received  not  only  ac- 
cording to  the  letter,  but  also  in  a  deeper,  secret 
•onse,  is  apparent  from  Hebr.  .\i.  20,  where  Paul 
lavs :  that  by  faith  Isaac  blessed  his  son,  of  which 
faith  the  Messiah  was  the  theme. 

Gerlach:  The  goal  and  centr.al  point  of  this 
blessing  is  the  word:  be  lord  over  thy  brethren. 
For  this  impUes  that  he  was  to  be  the  bearer  of  the 
olessin^,  while  the  others  should  only  have  a 
share  in  his  enjoyment. — Lisco :  Earthly  blessing 
(Dent,  xxxiii.  28).— Cursed  be,  etc.  He  who 
loves  the  friends  of  God,  loves  God  himself;  he  who 
hates  them,  hates  him  ;  they  are  the  apple  of  his 
eye. — Calwer  Handtiuch :  The  more  pleasant  the 
fragrance  of  the  flowers  and  herbs  of  the  field,  the 
richer  is  the  blessing.  Earthly  blessings  are  a  sym- 
bol and  pledge  to  the  father  of  divine  grace. — Power 
and  sway;  The  people  blessed  of  the  Lord  must 
stand  at  the  head  of  nations,  in  order  to  impart  a 
bler'sing  to  all. — Isaac,  much  against  his  will,  blesses 
him  whom  Jehovah  designs  to  bless. — Schrodkr  : 
Ah,  the  voice,  the  voice  (of  Jacob) !  1  should  have 
dropped  the  dish  and  run  away  (Luther). — Thus  also 
the  servants  of  God  sow  the  seed  of  redemption 
among  men,  not  knowing  where  and  how  it  is  to 
bring  fruits.  God  does  not  limit  the  authority 
granted  to  them  by  their  knowledge  and  wisdom. 
The  virtue  and  efficacy  of  the  sacraments  by  no 
means  depend,  as  the  Papists  think,  upon  the  inten- 
tion of  the  person  who  administers  them  (Calvin). — 
(Esau's  goodly  raiment :  Jewish  tra<Ution  holds  these 
to  be  the  same  made  by  God  himself  for  the  first 
parents  (ch.  iii.  21),  and  it  attributes  to  the  person 
wearing  them  the  power  even  of  taming  wUd  beasts. 
— The  inhabitants  of  South  Asia  are  accustomed 
to  scent  iheir  garmenis  in  different  ways.  By 
means  of  fragrant  oils  extracted  from  spices,  etc. 
(Michaelis). — Smell  of  a  field.  Herodotus  says.  All 
Arabia  exhales  fragrant  odors.) — Thus  he  wished 
that  the  land  of  Canaan  shouid  be  to  them  a  pattern 
and  pledge  of  the  heaverJy  inheritance  (Calvin). — 
Dew,  corn,  wine,  are  symbols  of  the  blessings  of 
•  the  kingdom  of  grace  and  glory  (Ramb.). — Tliat 
curseth  line.  Here  it  is  made  known,  that  the  true 
churcli  is  to  exist  among  the  descendants  of  Jacob. 
The  three  different  members  of  the  blessing  contain 
the  three  prerogatives  of  the  first-born :  1.  The 
double  inheritance.  Canaan  was  twice  as  large  and 
fruitful  as  the  country  of  the  Edomites  ;  2.  the  do- 
minion over  his  brethren ;  3.  the  priesthood  which 
walks  with  blessings,  and  finally  passes  over  to 
Christ,  the  source  of  all  blessing  (Rambach). — 
Luther  calls  the  first  part  of  the  blessing :  the  food 
of  the  body,  the  daily  bread ;  the  second  part :  the 
secular  government ;  the  third  part :  the  spiritual 
priesthood,  and  places  in  this  last  part  the  dear  and 
sacred  cross,  and  at  the  same  time  also,  the  victory 
in  and  with  the  cross.  In  Christ,  the  true  Israel  of 
all  tiires,  rules  the  people  and  nations. 

Ti.  Section  Fourth,  vers.  30-tO.  Esau  comes  too 
late :  1.  Because  he  wished  to  obtain  the  divine 
b-essiug  of  promise  by  hunting  (by  running  and 
•triving,  etc.)  (Rom.  ix.  16) ;  2.  he  wished  to  gain  it, 
after  he  had  sold  it;  3.  he  wished  to  acquire  it, 
without  comprehending  its  significance ;  and,  4. 
without  its  being  intended  for  him  by  the  divine 
ierree,  \nd  any  fituess  of  mind  for  it. — Isaac's  trem- 


bling and  terror  are  an  indication  that  his  eyes  ar< 
opened,  because  he  sees  the  finger  of  God  and  not 
the  hand  of  man, — Esau's  lamentation  opposed  to  hif 
father's  firmness;  1.  A  passion  instead  of  godlj 
sorrow ;  2.  connected  with  the  illusion  that  holj 
things  may  be  treated  arbitrarily ;  3.  referring  to  the 
external  detrunent  but  not  to  the  internal  loss. — ■ 
Esau's  misunderstanding  a  type  of  the  misundei^ 
standing  of  the  worldly-minded  in  regard  to  divine 
things  :  1.  That  the  plan  of  divine  salvation  was  the 
work  of  man ;  2.  the  blessing  of  salvation  was  a 
matter  of  human  caprice  ;  3.  that  the  kingdom  of 
God  was  an  external  affair. — Esau's  blessing  the 
type:  1.  Of  his  character;  2.  of  his  choice:  3.  of 
his  apparent  satisfaction. — Here  Isaac  and  Esau  are 
now  for  the  first  time  opposed  to  each  other  in  their 
complete  antithesis  :  Isaac  in  his  prophetic  greatness 
and  clearness  opposed  to  Esau  in  his  sad  and  carnal 
indiscretion  and  passionate  conduct. 

Starke:  Ver.  SO.  Divine  providence  is  here  at 
work. — Ver.  33.  This  exceedingly  great  amazement 
came  from  God. — Craxier:  God  rules  and  determines 
the  time ;  the  clockwork  is  in  his  hands,  he  can  pro- 
long it,  and  he  can  shorten  it,  according  to  his  plea- 
sure, and  if  he  governs  anything,  he  knows  how  to 
arrange  time  and  circumstances,  and  the  men  who 
hve  in  that  time,  in  such  a  way  that  they  do  not  ap- 
pear before  or  after  he  wishes  them  to  come.  Chris- 
tian, commend  to  him,  therefore,  thy  affairs  (Ps. 
xxxi.  17  ;  Gal.  iv.  4). — Hall  ;  God  knows  both  time 
and  means  to  call  back  his  people,  to  obviate  their 
sins,  and  to  correct  their  errors  (Heb.  xii.  17). — 
Lanoe  :  Isaac  did  not  approve  of  the  manner  and 
means,  but  the  event  itself  he  considers  as  irrev- 
ocable, as  soon  as  he  recognizes  that  God,  on 
account  of  the  unfitness  of  Esau,  has  so  arranged  it. 
While,  therefore,  «e  do  not  ascribe  to  God  any  active 
working  of  evil,  we  concede  that,  by  his  wisdom,  he 
knows  how  to  control  the  errors  of  men,  especially 
of  beUevers,  to  a  good  purpose. — Ver.  3b.  Thus  in- 
solent sinners  roll  the  blame  upon  others. — Ver.  S7. 
The  word  "  Lord  "  is  rendered  remarkably  prominent, 
smce  it  appears  only  here  and  ver.  29.  Just  as  if, 
out  of  Jacob's  loins  alone  would  come  the  mightiest 
and  most  powerful  lords,  princes,  and  kings,  espe- 
cially the  strong  and  mighty  Messiah. — Hall  :  Tears 
flowmg  from  revenge,  jealousy,  carnal  appetites,  and 
worldly  cares,  cause  death  (2  Cor.  vii.  10).  God's 
word  remains  forever,  and  never  falls  to  the  ground. 
—Calwer  Handbuch:  Ver.  36.  And  still  Esau  had 
sold  it. — He  lamented  the  misfortune  only,  not  his 
carelessness;  he  regretted  only  the  earthly  in  the 
blessing,  but  not  the  grace. 

Schruder  :  Then  cried  he  a  great  cry,  great  ana 
bitter  exceeding)/.  This  is  the  perfectly  (?)  natural, 
unrestrained  outbreaking  of  a  natural  man,  to  whom, 
because  he  lives  only  for  the  present,  every  ground 
gives  way  beneath  his  feet  when  the  present  is  lost. 

'J'u  Isaac's  explanation  that  the  blessing  wa^  gone. 
Here  also  a  heroic  cast  is  given  to  the  quiet,  retiring, 
and  often  unobserved  love. — The  aged,  feeble,  and 
infirm  Isaac  celebrates  upon  his  couch  a  similar 
triumph  of  love,  just  as  the  faith  of  his  father  tri- 
umphed upon  Mt.  Moriah,  etc.  (i.  e.,  he  sacrifices  to 
the  Lord  his  preference  for  Esau). — The  world  to- 
day still  preserves  the  same  mode  of  thinking;  it 
sells  the  blessing  of  the  new  birth,  etc.,  and  still 
claims  to  inherit  this  blessing  (Roos). — Esau,  and 
perhaps  Isaac  also,  thought  probably  by  the  blessing 
to  invahdate  the  fatal  bargain  as  to  the  birthright- 
He  only  bewails  the  consequences  of  his  sin  but  hi 


J)20 


GENESIS,  OR  THE  FIRST   BOOK   OF   MOiJ^ES. 


has  no  tears  for  the  sin  itself. — The  question  here 
was  properly  not  about  salvation  and  condemnation. 
S.alvation  was  not  refused  to  Esau,  but  he  serves  as  a 
warning  to  us  all,  by  his  cries  full  of  anguish,  not  to 
neglect  the  grace  of  God  (Roos). — Jisau''s  bl'ssiruj. 
Esau  appealed  to  the  paternal  heart,  and  with  tlie 
true  objective  character  of  the  God  of  the  patriarch, 
Isaac  neither  could  nor  should  deny  his  own  paternal 
character. — Now  he  has  no  birthright  to  give  away, 
and  therefore  no  solemn :  aud  he  blessed  him,  occurs 
heie. — (Descriptions  of  the  Idumaean  country  and 
people  follow). 

SertioH  Fifih.  Vers.  41—46.  Esau's  hatred  of  Ja- 
cob :  1.  In  its  moral  aspi'Ct ;  2.  in  its  typical  signifi- 
cance.— Want  of  self-knowledge  a  cause  of  Esau's 
enmity. — Esau  inclined  to  fratricide :  1.  Incited  by 
envy,  animosity,  and  revenge ;  2.  checked  by  piety 
toward  the  father ;  3.  prevented  by  his  frankness 
and  out-spoken  character,  as  well  as  by  Rebekali's 
sagacity. — Rebekah's  repentance  changed  into  an 
atonement  by  the  heroic  valor  of  her  faith. — Rebe- 
kah's sacrifice. — How  this  sagacious  and  heroic- 
mmded  woman  makes  a  virtue  (Jacob's  theocratic 
wooing  for  a  bride)  of  necessity  (the  peril  of  Jacob's 
life). 

Starke  :  Ver.  44.  These  few  days  became  twenty 
years.— Ver.  45.  That  Rebekah  did  this,  is  not  men- 
tioned in  any  place.  Probably  she  died  soon  after, 
and  therefore  did  not  live  to  see  Jacob's  return  (ch. 
xlix.  31 ;  Matt.  v.  22;  1  John  iii.  15  ;  Prov.  xxvii.  4). 
— Cramer;  Whatever  serves  to  increase  contention 
and  strife,  we  are  to  conceal,  to  trample  upon,  and 
to  turn  everything  to  the  best  (Matt.  v.  9). — Ger- 
LACH :  Ver.  41.  This  trait  represents  to  us  Esau  most 
truthfully  ;  the  worst  thing  in  his  conduct,  however, 
is  not  the  savage  desire  of  revenge,  but  the  entire 
unbelief  in  God  and  the  reluctance  to  subject  him- 
self to  him.  Whilst  Isaac  submitted  unconditionally 
as  soon  as  God  decided,  Esau  did  not  care  at  all  for 
the  divine  decision. — Calwer  Handbuch :  He  did 
not  think  of  the  divine  hand  in  the  matter,  nor  of 
his  own  guilt,  sell-knowledge,  or  repentance. — 
ScHKfiDER :  God  never  punishes  his  people  without 
correcting  grace  is  made  also  purifying  grace  at  the 
same  time  (Roos). — As  Esau  had  only  cries  and  tears 
at  first,  he  now  has  only  anger  ami  indignation. — 
Ver.  41.  "  Repentance  and  its  fruits  correspond  " 
(Luther). — All    revenge    is    self-consolation.     True 


'  consolation  under  injustice  comes  from  God  (Rom 
xii.  19). — And  he  forgets  what  thou  hast  done  to  him 
With  this  she  both  acknowledges  Jacob's  guilt  and 
betrays  a  precise  knowledge  of  Ksau's  character.— 
Let  us  not  despair  too  soon  of  men.  Are  there  no) 
twelve  hours  during  the  day?  The  gieat  fury  and 
fiery  indignation  pass  away  with  time  (Luther).— 
How  sagacious  this  pious  woman :  she  conceals  to  hei 
husband  the  great  misfortune  and  affliciion  existing 
in  the  house  so  as  not  to  bring  sorrow  upon  Isaac  in 
his  old  age  (Luther). 

Section  Sixth,  ch.  xxviii.  1-8.  Jacob's  mission  to 
Mesopotamia  compared  with  that  of  EUezer  :  '  Its 
agreement ;  2.  its  difteronce. — Isaac  now  voluntarily 
blesses  Jacob. — The  necessity  of  this  pious  house 
becomes  the  source  of  new  blessings:  1.  The  feeble 
Isaac  becomes  a  hero  ;  2.  the  plain  and  quiet  Jacob 
becomes  a  courageous  pilgrim  and  soldier ;  3.  the 
strong-minded  Rebekah  becomes  a  person  that  sac- 
rifices her  most  dearly  loved. — How  late  the  full 
sel  f-developnient  of  both  Jacob's  and  Esaa's  charac- 
ter appears. — Jacob's  prompt  obedience  and  Esau's 
fooli.-^h  correction  of  his  errors. — The  church  is  a 
comnmnity  of  nations,  typified  already  by  the  theo- 
cracy. 

Starke  :  Concerning  the  duties  of  parents  and 
children  as  to  the  marriage  of  their  children. — The 
dangers  of  injudicious  marriages. — Parents  can  give 
to  their  children  no  better  provision  on  their  way 
than  a  Chris  ian  blessing  (Tob.  v.  21 ). — Bibl.  Tu'i.  : 
The  blessing  of  ancestors,  resting  upon  the  descend- 
ants is  a  great  treasure,  and  to  be  preserved  as  the 
true  and  the  best  dowry. — dhyf er  Handbuch:  He 
goes  out  of  spite  (or  at  least  in  his  folly  and  self- 
will)  to  the  daughters  of  Ishuiael,  and  takes  a  third 
wife  as  near  of  kin  to  his  father  as  the  one  Jacob 
takes  was  to  his  mother.  (But  the  distinction  was 
that  Ishraael  was  separated  from  the  theocratic  line, 
while  the  house  in  Mesopotamia  belonged  to  the  old 
stock.) — Schroder  :  Rebekah.  who  in  her  want  of 
faith  could  not  wait  for  divine  guidance,  has  now  to 
exercise  her  faith  for  long  years,  and  learn  to  wait. 
— Isaac  appears  fully  reconciled  to  Jacob. — In  the 
eyes  of  Isaac  Ais  father.  He  does  not  care  about 
the  mother. — Thus  natural  men  never  find  the  right 
way  to  please  God  and  tlicir  fellow-men  whom  thej 
have  offended,  nor  the  true  way  of  reconciliation 
with  them  {Berl.  BibeL). 


c. 

JACOB.-ISRAEL,  THE   WRESTLER  WITH   GOD,   AND   HIS  WANDERINGa 
FIRST     SECTION. 

Jacob's  journey  to  Mesopotamia,  and  the  heavenly  Ladder  at  Bethel. 


Chapteh   XXVIII.    10-22. 


Ifl,  i  1  Anii  Jacob  went  out  from  Beer-slieba,  and  went  toward  Haran.  And  he  lighted 
upon  a  certain  place,  and  tarriod  ihere  all  nigiit,  because  the  sun  was  set;  and  he  took 
of  tlie  .stones  [one  of  the  stones]   of  tliat  plate,  and  put  them  [it]  for  his   pillowis,   and  laj 

12  dcWD  in  that,  place  to  slecji       And  |tii.ii]  he  dreamed,  and  lichuid  a  ladder  set  up  on  thr 


CHAP.    XXVIII.    10-22. 


521 


parlh,  and  the  top  of  it  reached  [was  reaching]  to  heaven :  and   oehold,  the  angels  of  Got 

■3   [were]  ascending  and  descending  on  it.     And  behold,  the  Lord  stood  [was  standini;]  above 

it:  and  said,  I  am  the  Lord  God  [jeUovah,  the  God]  of  Abraham  thy  fatlier,  and  the  God 

14  of  Isaac:   the  land  whereon  thou  best,  to  thee  will  I  give  it,  and  to  thy  seed;   And  thy 

seed  shall  be  as  the  dust  of  the  earth,  and  thou  shall  spread  abroad  to  tlie  west  [evening], 

and  to  the  east  [morning],  and  to  the  nortli  [midnight],  and  to  the  south  [midday]  :  and  in 

16  thee  and  in  thy  seed  shall  all  the  families  of  the  earth  be  blessed.     And  behold,  I  am 

with  thee,  and  will  keep  thee  in  all  places  [everywhere]  whither  thou  goest,  and  will  biing 

thee  again  into  this  land ;   for  I  will  not  leave  thee,  luitil  I  have  done  that  which  I  have 

spoken  to  thee  of  [promised  thee]. 

16  And  Jacob  awaked  out  of  his  sleep,  and  he  said,  Surely  the  Lord  is  in  this  place, 

17  and  I  knew  it  not.     And  he  was  afraid,  and  said.  How  dreadful   [awful]  is  this  place! 

18  this  is  none  other  but  the  house  of  God,  and  this  [here]  is  the  gate  of  heaven.     And 
Jacob  rose  i.p  early  in  the  morning,  and  took  the  stone  that  he  had  put  for  his  pillows, 

19  and  set  it  up  for  a  pillar,  and  poured  oil  upon  the  top  of  it.     And  he  called  the  name 
of  that  place  Bethel  [house  of  Ood]  ;   but  the  name  of  that  city  was  called  [earlier]  Luz  at 

20  the  first.     And  Jacob  vowed  a  vow,  saying,  If  God  [Elohim]  will  be  with  me,  and  wil 
keep  me  in  this  way  that  I  go,  and  will  give  ine  bread  to  eat,  and  raiment  to  put  on, 

21  So  that  I  come  again  to  my  father's  house  in  peace  [in  prosperity]  ;  then  shall  the  Lord 

22  [Jehovah]  be  my  God  :    And  this  stone,  which   I  have  set  for  a  pillar,  shall  be  God'a 
house  :  and  of  all  that  thou  shalt  give  me,  I  will  surely  give  the  tenth  unto  thee. 


PKELIMINABY    REMARK. 

Jacob's  divine  election,  aa  well  as  the  spirit  of 
■lis  inward  life  and  the  working  of  his  faith,  first  ap- 
pear in  a  bright  light  in  his  emigration,  his  dream, 
»nd  his  vow. 


EXEGETICAL  AND   CRITICAL. 

1.  Jacobus  emigraflm^  his  night-quarters^  and 
dream  (vera.  10-15). — Went  out  &om  Beer-sheba. 
— The  journey  from  Beer-sheba  to  Haran  leads  the 
pilgrim  through  a  great  part  of  Canaan,  in  a  direc- 
tion from  south  to  north,  then  crossing  the  Jordan, 
and  passing  through  Gilead,  Bashan,  and  Damascus, 
he  comes  to  Mesopotamia.  It  was  the  same  journey 
fhat  Abraham,  and  afterwards  Eliezer,  had  already 
made,  well  known  to  the  patriarchal  family. — And 
he  lighted  upon  a  certain  place. — Xot  after  the 
first  day's  journey,  but  after  several  days'  journey 
(see  ch.  xxii.  4).  Bethel  (see  ver.  19),  or  originally 
Luz,  hovaa,  was  situated  In  the  mountain  of  Ephraim, 
on  the  way  from  Jerusalem  to  Shechem,  probably 
the  present  Beitin  ;  more  than  three  hours  north  of 
Jerusidem  (see  Dictionaries,  especially  Winer,  and 
books  of  travels,  particularly  Robinson,  ii.  pp.  123- 
130).- -He  lighted  upon. — By.  this  expression  the 
place  in  which  he  took  up  his  night-quarters,  in  the 
open  air,  is  distinguished  from  the  city  already  exist- 
ing.— And  tarried  there  all  night. — After  tlie  sun 
went  down,  indicating  an  active  journey.  Even  at 
the  present  date  it  frequently  occurs  that  pilgrims  in 
those  countries,  wrapped  in  their  cloaks,  spend  the 
night  in  the  open  air,  during  the  more  favorable 
seasons  of  the  year. — He  took  of  the  stones. — 
"  One  of  the  stones."  A  stone  becomi'S  his  pillow. 
Thus  he  rests  upon  the  solitary  mountain,  with  no 

covering  but  the  siiy.— And  he  dreamed In  his 

Iream  a  strange  night-vision  comes  to  him,  and  it 
-"longs  f)  his  peculiar  character  that  in  this  condi- 


tion he  is  susceptible  of  this  dream.  "  Here  he 
sleeps  upoi\  a  hard  pillow,  exiled  from  his  father's 
house,  with  deep  anxiety  approaching  an  imcertain 
future,  and  intentionally  avoiding  intercourse  with 
his  fellow-men  ;  a  stranger,  in  solitude  and  without 
shelter."  Delitzsch.  The  dream-vision  is  so  glori- 
ous, that  the  narrator  represents  it  by  a  threefold 
nsri .  The  participles,  too,  serve  to  give  a  mora 
vivid  representation.  The  connection  between 
heaven  and  earth,  and  now  especially  between 
heaven  and  the  place  where  the  poor  fugitive  sleeps, 
is  represented  in  three  different  forms,  increasing  in 
fulness  and  strength  ;  the  ladder,  not  too  short,  but 
resting  firmly  on  the  earth  below  and  extending  up  to 
heaven  ;  the  angels  of  God,  appearing  in  great  num- 
bers, passing  up  and  down  the  ladder  as  the  messen- 
gers of  God  ;  ascending  as  the  invisible  companions 
of  the  wanderer,  to  report  about  liim,  and  as  medi- 
ators of  his  prayers ;  descending  as  lieavenly  guar- 
dians and  mediators  of  the  blessing ;  finally,  Jehovah 
himself  standing  above  the  ladder,  henceforth  the 
covenant  God  of  Jacob,  just  as  he  had  hitherto  been 
the  covenant  God  of  Abraham  and  Isaac.  [It  is  a 
beautiful  and  striking  image  of  the  reconciliation  and 
mediation  effected  by  the  Angel  of  the  Covenant. 
See  John  i.  51. — A.  G.]— Jehovah,  the  God  of 
Abraham. — According  to  Knobel,  this  is  an  addi- 
tion of  the  Jehovistic  enlargement,  which  does  not 
fit  the  connection  here,  where  the  question  is  simply 
about  Jacob's  protection  and  guidance.  Just  as  if 
this  could  be  detached  from  his  theocratic  position 
and  importance  !  First  of  all,  Jacob  must  row 
know  that  Jehovah  is  with  him  as  his  God ;  that  the 
God  of  Abraham — his  ancestor  in  faith — and  thj 
God  of  Isaac,  will  henceforth  also  prove  himself  U 
be  the  God  of  Jacob. — The  land  -whereon  thoi: 
liest. — The  ground  on  which  he  sleeps  as  a  fugitive 
is  to  be  his  possession,  to  its  widest  limits.  Canaan, 
from  the  heights  of  Bethel,  extends  in  all  lireciions 
far  and  wide.  His  couch  upon  the  bare  ground  il 
changed  into  an  ideal  possession  of  the  country.-— 
As  the  dust  of  the  earth  (see  ch.  xxii.  17;  xxv* 


6«2 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


4). — To  one  sleeping  upon  the  liare  ground,  this  new 
siTTnliol  of  the  old  promise  was  peculiarly  striking. — 
Thou  Shalt  spread  abroad. — The  wide,  indefinite 
extension  to  all  quarters  of  the  heavens,  introduces 
the  thought,  that  all  the  nations  of  the  earth  are  to 
be  hlessed  in  him.  [That  which  is  here  promised 
traiiscends  the  destiny  of  the  natural  seed  of  Abra- 
ham. MuRi'HT,  p.  386.— A.  G,]  In  the  light  of 
*ii\9  promise,  the  personal  protection  and  guidance 
ACT'  promised  to  him  has  its  full  significance  and 
'trtainty.  Jehovah  guarantees  the  security  of  his 
journey,  of  the  end  souglit,  of  his  return,  and  finally, 
of  the  divine  promises  given  to  him.  But  the  secu- 
rity against  Esau  is  not  yet  clearly  given  to  him ; 
stll  the  expression:  /  will  nol  leave  thee,  until — • 
does  not  mean,  that  he  would  at  one  time  forsake 
him,  but  indicates  the  infallible  fulfilment  of  all  the 
promises.  [The  dream-vision  is  a  comprehensive 
summary  of  the  history  of  the  Old  Covenant.  As 
Jacob  is  now  at  the  starting-point  of  his  independent 
development,  Jehovah  now  standing  above  the  lad- 
der, appears  in  the  beginning  of  his  descent,  and 
since  the  end  of  the  ladder  is  by  Jacob,  it  is  clear 
that  Jehovah  descends  to  him,  the  ancestor  and  rep- 
resentative of  tlie  chosen  people.  But  the  whole 
history  of  the  Old  Covenant  is  nothing  else  than,  on 
one  side,  the  history  of  the  successive  descending 
of  God,  to  the  incarnation  in  the  seed  of  Jacob,  and, 
on  the  other,  the  successive  steps  of  piogress  in 
Jacob  and  his  seed  towards  the  preparation  to  receive 
the  personal  fulness  of  the  divine  naturg  into  itself. 
The  vision  reaches  its  fulfilment  and  goal  in  the 
sinking  of  the  pei'sonal  fulness  of  God  into  the  help- 
less and  weak  human  nature  in  the  incarnation  of 
Christ.     Knrtz.— A.  G.] 

2.  Jacob^ii  awakingy  hit  ^norning  solemnitii,  and 
tyio  (vers.  16-22).— Surely  the  Lord.— The  belief 
Sj  the  omnipresence  of  God  was  a  pait  of  the  faith 
of  Abraham's  house.  And  that  God  was  even  pres- 
pnt  here,  he  did  not  first  learn  on  this  occasion  (as 
Knoliel  seems  to  think),  but  it  is  new  to  him  that 
Jehovah,  .as  the  covenant  God,  revealed  himself  not 
only  at  the  consecrated  altars  of  his  fathers,  but  even 
.oere.  Jacob  (who  was  not  to  take,  and  did  not 
desire  to  take,  any  of  the  Canaanitish  women),  prob- 
ably from  religious  zeal,  avoided  taking  up  his  abode 
for  the  night  in  the  heathen  city,  Luz.  Generally, 
indeed,  he  would  feel  ill  at  case  in  a  profane  and 
heathenish  country.  The  greater,  therefore,  is  his 
surprise,  that  Elohim  here  reveals  himself  to  him, 
and  that  as  Jehovah. — How  dreadful  (see  Exod. 
iii.  5) — House  of  God. — The  dread  fulness  of  the 
place  results  from  the  awe-inspiring  presence  of  the 
God  of  revelation.  The  jilace.  therefore,  is  to  him  a 
hou.se  of  God,  a  Bethel,  and  the  Bethel  is  U>  him  at 
the  same  time  the  door  of  heaven.  Ue  feels  as  a 
sinner  rebuked  and  punished  at  this  sacred  place ; 
he  trembles  and  is  filled  with  holy  awe,  but  not  dis- 
heartened. Ue  did  not  tremble  before  men  nor  wild 
beasts,  but  now  he  trembles  before  Jehovah  in  his 
Banctuary,  but  it  is  the  trembling  of  a  pious  confi- 
dence.— And  he  set  it  up  for  a  pillar. — Calvin  : 
".\  striking  rnonuTnent  of  the  vision."  We  must 
here  distingui.fh  between  the  stone  lor  a  pillar,  as  a 
memorial  of  divine  help,  as  Joshua  and  Samuel 
'.reefed  pillars  (ch.  xxxi.  45;  xxxv.  14;  Josh.  iv.  9, 
TO;  xxiv  20;  1  Sam.  vii.  12);  and  the  anointing 
of  the  stone  with  oil,  which  conseci'aied  it  to  Jeho- 
vah's sanctuary  (Exod.  xx.  30).  In  the  same  manner, 
we  must  distinguish,  on  the  one  hand,  between  the 
'longeerated  stone  of  Jacob,  which  marked  the  place 


as  an  idea!  house  of  God  and  a  future  place  for  sao 
rifice  (see  ch.  xxxv.  15  ;  ch.  xxxv.  7),  and  in  an  u& 
conscious  typical  prophecy  the  place  of  the  futuM 
tabernacle,  and,  on  the  other  hand,  the  .anointed 
stones  worshipped  with  religious  veneration  (whence 
the  expression  :  "Oelgotze,"  idols  of  oil),  and  espe- 
cially the  stones  supposed  in  the  heathen  world  to 
have  fallen  from  heaven,  by  whose  names  we  are 
reminded  of  Bethel,  but  whose  worship,  however, 
is  not  to  be  deiived  from  Jacob's  conduct  at  Bethel 
(see  Keil,  p.  302;  Knoekl,  p.  239;  Delitzsch,  p. 
460  ;  Wi.\ER,  "  Stones  "). — Called  the  name. — 
Knobei,  :  "  Aecoi'ding  to  the  Elohist,  he  assigns  the 
name  at  his  return  (xxxv.  15)."  The  naming  at  the 
last-quoted  place,  however,  clearly  expresses  the 
execution  of  his  purpose  to  sacrifice  upon  the  stone, 
and  thus  to  change  it  from  an  ideal  to  an  actual 
Bethel,  a  place  for  the  worship  of  God.  It  is  evident 
that  this  naming  of  Luz,  or  the  place  near  by,  was 
of  importance  only  to  Jacob  and  his  house,  and  that 
the  Canaanites  called  the  city  Luz  now  as  before, 
until  it  became  a  Hebrew  city.  According  to  Keil, 
Jacob  himself  called  the  city  Luz  by  the  name  of 
Bethel,  but  not  the  place  where  the  pillar  was  erect- 
ed. This  would  be  very  strange,  and  it  is  not  proved 
by  ch.  xlviii.  3,  where  Jacob  in  Egypt  characterizes 
in  general  the  region  of  this  divine  revelation.  From 
Josh.  xvi.  2 ;  xviii.  13,  too,  we  receive  the  impression 
that  Luz  and  Bethel,  strictly  taken,  were  two  sepa^ 
rate  places  ;  for  Jacob  had  not  passed  the  night  in 
the  city  of  Luz,  but  in  the  fields  or  upon  the  moun- 
tain, in  the  open  air.  Generally,  the  whole  region 
was  called  Luz,  in  the  time  of  the  Canaanites,  but 
Bethel  at  the  time  of  the  Israelites. — Vowed  a 
vow. — The  vow  seems  to  unite  the  faith  in  Jehovah 
with  external  and  personal  interests.  But  the  fol- 
lowing points  should  be  considered  :  First,  the  vow 
is  only  an  explanation  and  appropriation  of  the 
promise  immediately  preceding;  second,  t  is  a  very 
modest  appropriation  of  it  (meat  and  druik  and  rai- 
ment) ;  thirdly,  Jacob  emphasizes  espe  ;ially  that 
point  which  the  promise  had  left  dark  for  his  further 
trial  (ch.  xxxii.  7),  viz.,  the  desire  to  ret  irn  to  hia 
paterual  home  in  peace,  i.  e.,  especially,  free  from 
Esau's  avenging  threats. — The  vow  too:  'Then  shall 
the  Lord  be  my  God,  is  emphatical,  and  explains 
itself  by  the  following  promises.  Jacob  fulfilled  the 
first  after  his  return  (ch.  xxxv.  7  ;  vcr.  16),  and  Israel 
fulfilled  it  more  completely.  The  tithe.'',  that  first 
appeal'  in  Abraham's  history  (ch.  xiv.  20),  were  no 
doubt  employed  by  Jacob,  at  his  return,  for  burnt- 
offerings  and  thank-offerings  and  charitable  gifts  (see 
below)  (ch.  x.xxi.  54  ;  xlvi.  1).  [Murphy  says,  the 
vow  of  Jacob  is  a  step  in  advance  of  his  predeces- 
sors. It  is  the  spirit  of  adoptioii  working  in  him. 
It  is  the  grand  and  solemn  expiession  of  the  soul's 
free,  full,  and  perpetual  acceptance  of  the  Lord  to 
be  its  own  (iod.  The  words.  If  God  will  be  with 
me,  do  not  express  the  condition  on  which  Jacob 
will  acce])t  God,  but  are  the  echo  and  thankful  ac- 
knowledgment of  the  divine  .-issurance,  I  am  with 
thee.  The  stone  shall  be  God's  house,  a  monument 
of  the  presence  and  dwelling  of  (!od  wilh  his  people. 
Here  it  signalizes  the  grateful  and  loving  welcome 
which  (lod  receivi'S  from  his  saints.  The  tenth  is 
the  share  of  all  given  to  God,  as  rcpri'senting  the  full 
share,  the  whole  wliich  belongs  to  him.  Thus  Jacob 
opens  his  heart,  his  home,  and  his  treiisure,  to  God. 
As  the  Father  is  prominently  manifested  in  Abra^ 
ham,  and  the  Son  in  Isaac,  so  also  the  Spirit  ii 
Jacob. — A.  G.] 


CHAP.    XXVIII.    10-22. 


525 


DOCTRINAl  AND  ETHICAL. 

1.  Jacob's  pilgrimage.  The  patriarchs  pilgrims 
of  God  (Heb.  xi.). 

2.  From  Isaac  onward  the  night  dream-vision  ig 
the  fundamental  form  of  revelation  in  the  history  of 
the  patriarchs.— Consecrated  night-life:  1.  As  to  the 
occasion  :  In  the  most  helpiess  situation,  tlie  most 
solemn  and  glorious  dream.  2.  As  to  the  form  :  A 
divine  revelation  in  the  dream-vision  :  a.  miracles  of 
Bight,  symbols  of  salvation ;  b.  miracles  of  the  ear, 
promise  of  salvation.  3.  As  to  its  contents  ;  The 
images  of  the  vision :  a.  the  ladder ;  b.  angels,  as- 
cending and  descending;  c.  .Tehovah  standing  above 
the  ladder  and  speaking. — The  words  of  the  vision, 
or  the  centre  f'f  the  whole  vision  (Calov.  :  Verbwn 
dei  quasi  aithna  vinioniii).  General  promise ;  indi- 
vidual promise. 

8.  The  rainbow  in  the  brightness  of  its  colors, 
though  soon  vanishing  away,  proclaims  the  mercy  of 
God,  descending  from  heaven,  and  ruling  over  the 
earth  ;  but  Jacob's  ladder  expresses  more  definitely 
the  connecting  and  living  intercourse  between  heaven 
and  earth.  The  ladder  reaching  down  from  heaven 
to  earth,  designates  the  revelations,  the  words,  and 
promises  of  God ;  the  ladder  reaching  upwards  from 
earth  to  heaven,  indicates  faith,  sighs,  confession, 
and  prayer.  The  angels  ascending  and  descending, 
are  messengers  and  the  symbols  of  the  reality  of 
a  personal  intercourse  between  Jehovah  and  his 
people. 

4.  The  angelic  world  develops  itself  gradually. 
Here  they  appear  in  great  numbers,  after  having  been 
preceded  by  the  symboUc  cherubim  and  the  two  an- 
gels, in  company  wiih  the  Angel  of  the  Lord  :  I. 
These  hosts,  however,  appear  in  the  vision  of  a  dream  ; 
2.  they  ascend  and  descend  on  tlie  ladder;  it  does 
not  appear,  therefore,  that  they  flew.  They  do  not 
speak,  but  Jehovah  speaks  above  them.  Nevertlie- 
less,  they  indicate  the  living  communion  between 
heaven  and  earth,  the  longing  for  another  world, 
well  known  to  the  Lord  in  the  heavens ;  the  help 
and  salvation  which  comes  from  above,  and  with 
which  believing  hearts  are  well  acquainted,  and  the 
ascending  and  descending  signifies  that  personal  life 
•3  only  mediated  and  introduced  tli  rough  personal 
life.  They  carry  on  this  mediation,  bearing  upwards 
from  earth  reports  and  prayers,  and  from  heaven  to 
earth  protection  and  blessings. 

5.  In  this  vision  and  guidance  of  Jacob  the 
Angel  of  the  Lord  unfolds  and  reveals  his  peculiar 
nature  in  a  marked  antithesis.  Jehovah  is  the  one 
peculiar  personality  who,  exalted  above  the  multi- 
tude of  angels,  begins  to  speak,  receives  and  gives 
the  word. 

6.  Christ  brings  out  the  complete  fulfilment  of 
Jacob's  vision,  John  i.  52.  From  this  exegesis  of  the 
Lord  it  follows  that  Jacob,  now  already  as  Israel 
(see  John  i.  47 ;  ver.  49),  not  only  beheld  a  constant 
intercourse  between  heaven  and  earth,  but  foresaw 
tlso,  in  an  unconscious,  typical  representation,  the 
gradual  incarnation  of  God.  BitTMGARTEN :  "  The 
MJ  ."athers,  and  even  Luther  and  Calvin,  are  loo  rash 
31  regarding  the  ladder,  directly  and  by  itself,  as  the 
s'^iabol  cf  the  mystery  of  the  incarnation.  The  lad- 
o '.-  ts6if  cannot  be  compared  with  Christ,  but  Jacob, 
who  beholds  the  ladder,"  etc.  No  doubt,  Jacob,  in 
his  vision,  is  a  type  of  Christ,  and  Baumgarten  cor- 
rectly says  :  "  As  far  as  a  dream  (it  is,  the  nighf- 
•ision  of  a  believer)  stands  below  the  reahty,  and 


things  that  happen  but  once  below  tliose  that  con 
tinually  occur,  so  far  Jacob  stands  below  Christ.' 
Yet  the  mutual  relatiou  and  intercourse  betweet 
God  and  the  elect,  which  is  the  result  of  t-e  ad 
vent  of  Christ,  was  doubtless  typified  by  this  lad 
der. 

7.  From  Jacob's  ladder  we  receive  the  first  defi- 
nite intimation  that  beyond  Sheol,  heaven  is  the  home 
of  man. 

8.  Just  as  Jacob  established  his  Bethel  at  hil 
lonely  lodging-place,  so  Christians  have  founded  theij 
churches  upon  Golgothas,  over  the  tombs  of  martyrs, 
and  over  crypts;  and  this  all  in  a  symbolic  sense. 
The  church,  as  well  as  Christians,  has  come  out  of 
great  tribulations. — But  every  true  house  of  God  ia 
also,  as  such,  a  gate  of  heaven. 

9.  The  application  of  oil  also,  which  afterwards, 
in  a  religious  sense,  as  a  a  symbol  of  the  spirit,  runs 
through  the  entire  Scriptures,  we  find  here  first  men- 
tioned. 

10.  Jacob's  vow  is  to  be  understood  from  the 
preceding  promise  of  the  Lord.  It  was  to  be  uttered, 
according  to  the  human  nature,  in  his  waking  state, 
and  is  the  answer  to  the  divine  promise. 

11.  As  to  the  tithes  and  vows,  see  Dictionaries. 
Gi':rlach  :  "  The  number  '  ten  '  being  the  one  that 
concludes  the  prime  numbers,  expresses  the  idea  of 
completion,  of  some  whole  thing.  Almost  all  na- 
tions, in  paying  tithes  of  all  their  income,  and  fre- 
quently, indeed,  as  a  sacred  revenue,  thus  wished  to 
testify  that  their  whole  property  belonged  to  God, 
and  thus  to  have  a  sanctified  use  and  enjoyment  of 
what  was  left. 

12.  The  idea  of  Jacob's  ladder,  of  the  protecting 
hosts  of  angels,  of  the  house  of  (Jod  aad  its  sublirse 
terrors,  of    the  gate   of  heaven,  of   the  symbolical 
significance  of  the  oil,  of  the  vow,  and  of  the  tithes  , 
— all  these  constitute  a  blessing  of  this  consecrated 
night  of  Jacob's  life. 

13.  Jacob  does  not  think  that  Jehovah's  revela- 
tion to  him  was  confined  to  this  place  of  Bethel.  He 
does  not  interpret  the  sacredness  of  the  place  in  a 
heathen  way,  as  an  external  thing,  but  theocratically 
and  symbolically.  Through  Jehovah's  revelation, 
this  place,  which  is  viewed  as  a  heathen  waste,  be- 
comes to  him  a  house  of  God,  and  therefore  he  con- 
secrates it  to  a  permanent  sanctuary. 

U.  Vers.  20,  21.  Briefly:  If  God  is  to  me  Je- 
hovah, then  Jehovah  shall  be  to  me  God.  If  the 
Lord  of  the  angels  and  the  world  proves  himself  to 
me  a  covenant  God,  then  1  mil  glorify  in  my  cove- 
nant God,  the  Lord  of  the  whole  world.  [There  is 
clear  evidence  that  Jacob  was  now  a  child  of  God. 
He  takes  God  to  be  bis  God  in  covenant,  with  whom 
he  will  live.  He  goes  out  in  reliance  uptra  the  divine 
promise,  and  yields  himself  to  the  divine  control, 
rendering  to  God  the  homage  of  a  loving  ^nd  grate- 
ful heart.  But  what  a  progress  there  is  between 
Bethel  and  Peniel.  Grace  reigns  within  him,  but  not 
without  a  conflict.  The  powers  and  tendencies  of 
evil  are  still  at  work.  He  yields  too  readily  to  their 
urgent  solicitations.  Still  grace  and  the  principles 
of  the  renewed  man,  gain  a  stronger  hold,  and  be- 
come more  and  more  controlling.  Under  the  loving 
but  faithful  discipline  of  God,  he  is  gaining  in  hia 
taith,  until,  in  the  great  crisis  of  his  life,  Maiianaim 
and  Peniel,  and  the  new  revelations  thei:  given  to 
him,  it  receives  a  large  and  sudden  increase.  He 
is  thenceforward  trusting,  serene,  and  established, 
strengthened  and  settled,  and  passes  into  the  quie* 
life  of  the  triumphant  believer. — X.  G.] 


b«4 


GENESIS,  OR   THE   FIRST  BOOK   OF  MOSES. 


HOMILETICAL  AND  PRACTICAL. 

See  Doctrinal  and  Ethical  paragraphs. — Jacob, 
the  third  patriarch.  How  he  inherited  from  his 
grandfather:  1.  Tlie  active  deeds  of  faith,  and  from 
his  father ;  2.  the  endurance  of  faith,  and  tlierefore 
even  he  apptars ;  o.  as  the  wrestler  of  faith. — Or  the 
petriarch  of  hope  in  a  special  sense. — Jacob's  pilgrim- 
age.— His  couch  upon  the  stony  pillow  becomes  his 
Bethel. — The  night-vision  of  Jacob  at  Bethel  becomes 
more  and  more  glorious :  1.  The  ladder ;  2.  the  angels 
ascending  and  descending ;  3.  Jehovah  and  his  prom- 
ise.— -The  ladder :  a.  From  heaven  to  earth  :  the  word 
of  God  ;  b.  from  earth  to  heaven  :  prayer  (cries  and 
tears,  prayer,  intercession,  thanks,  praise). — The  An- 
gel of  God  over  our  life. — Jehovah  speaking  above 
the  silent  angels,  or  the  peculiar  irlory  of  the  word 
of  God,  especially  of  the  gospel.  — Jacob's  nolile 
fearlessness,  and  his  holy  fear. — Bethel,  or  the  sacred 
places  and  names  upon  this  earth. — Jacob's  vow,  the 
answer  to  Jehovah's  promise. — How  the  God  of 
Abraham  and  Isaac  becomes  also  the  God  of  Jacob, 
or,  Jehovah  always  the  same  in  the  kingdom  of 
God  :  1.  The  living  results  ;  2.  the  Hving  nature  of 
the  results. 

Section  First,  vers.  10-15.  Starke  :  Jacob  left 
his  home  secretly  and  alone,  with  all  possible  speed, 
before  his  brother  Esau  was  aware  of  it.  He  took 
nothing  with  him  but  his  staff  (ch.  xxxii.  10). — (Jo- 
SEPHOS  :  Unfavorable  opinion  of  the  people  at  Luz.) 
— Jacob,  in  this  wretched  condition  upon  his  journey, 
i  symbol  of  the  Messiah.  (Explained  allegorically 
by  R.iMBAcn  :  1.  Wooing  a  wife  in  a  strange  coun- 
try ;  2.  the  true  heir  appearing  in  poverty ;  3.  the 
sojourn  at  Bethel.  Christ  had  not  where  to  lay  his 
head.) — This  ladder,  a  symbol  of  God's  paternal  care, 
by  which,  as  by  a  heavenly  ladder,  heaven  and  earth 
are  connected. — But  that  this  ladder  was  to  typify 
something  far  higher,  we  learn  from  Christ  himself. 
The  mystery  of  Christ's  incarnation,  and  of  his  me- 
diatorial office,  was  typified  by  this. — Freiberger 
Bibel:  In  this  ladder  we  see  the  sti'ps  and  degrees: 
1.  Of  the  state  of  Christ's  humiliation ;  2.  of  the 
state  of  his  exaltation. — Chrtsostom  :  "  Faith  is  the 
ladder  of  Jacob  reaching  from  earth  to  heaven. — 
Bersh.  :  The  ladder  of  Jacob  is  the  church,  as  yet 
partly  militant  upon  the  earth,  and  partly  triumphant 
in  heaven. — Tlie  Lord  (Jehovah).  Chaldee:  The 
glory  of  the  Lord.  Arab. :  The  light  of  the  Lord. 
— (Freiberger  Bibel :  Grotius  and  Clericus  are  wrong 
in  not  being  willing  to  give  the  name,  the  Angel  of 
the  Lord,  to  Christ,  but  to  one  of  the  highest  angiLs, 
to  wlioni  they  attribute  the  name  of  Jehovah,  con- 
trary to  the  sense  and  usage  of  the  Holy  Spirit. ) — 
Ver.  LI.  God,  in  comforting  him,  proceede  gradually: 
1.  He  himself  is  with  him,  not  a  mere  angel ;  2.  he 
will  bring  him  back  again ;  3.  he  will  never  leave 
him  (Rom.  viii.  28). — Parents  ought  not  to  bring  up 
their  children  too  delicately,  for  they  never  know  in 
what  circumstances  they  may  be  placed. — Hall  : 
God  is  generally  nearest  to  us  when  we  are  the  moat 
bumble. — Bibt.  Tub. :  Even  in  his  sleep  Jacob  had 
intercourse  with  the  Lord ;  in  a  like  manner  our 
eleip  should  be  consecrated  to  the  Lord. — Clirist, 
the  true  Jacob's  ladder  (I's.  xci.  2;  Isa.  xxxiii.  2). 

Gerlach:  That  the  angels  here  neither  hover  nor 
fly,  is  owing  to  the  representation  and  typical  signifi- 
cance of  the  vision.  By  this  very  tivct  .Jacob  was  as- 
sured that  the  [liace  where  his  head  lies,  is  the  i)nint 
to  which  God  sends  his  angels,  in  order  to  execute 
hie  commands  concerning  him,  and  to  receive  com- 


munications from  him ;  a  symbol  of  the  loving  ant 
uninterrupted  care  for  his  servants,  extending  to  in- 
dividu:ds  and  minute  events. — Dreadful.  The  olo 
church  called  the  Lord's  supper  a  drewlful  mystery 
[Kacraiiiejitum  tretnenduw ) . —  Lisco  :  Now  Jacob, 
like  Abraham  and  Isaac,  stands  as  the  elect  of  Jeh  > 
vah.  This  is  of  greater  importance,  since  Jaeoli  is 
the  ancestor  of  the  Israelites  only.  The  promises 
of  Jehovah,  therefore,  th^it  were  given  to  him,  must 
have  appeared  as  the  dearest  treasure  to  his  descend' 
ants. — Schroder:  Ver.  10.  Because  the  sun  uas  set 
A  symbol  corresponding  with  his  inward  feeling 
The  paternal  home  with  the  revelations  and  the  wor 
ship  of  the  only  true  God,  is  fir  behind  him,  ? 
strange  solitude  around  him,  and  a  position  lull  of 
temptation  before  him. — The  living  stone,  the  rock 
of  salvation,  is  the  antitvpe  of  that  typical  stone  in 
the  wilderness ;  do  with  it  what  the  patriarch  did 
with  his  (F.  W.  Krummacher),  Heb.  i.  14. — In  the 
symbol  of  the  ladder  lies  the  prediction  of  the  special 
providence  of  God. — Earth  is  a  court  of  paradise ; 
life,  here  below,  is  a  short  pilgrimage;  our  home  is 
above,  and  the  hght  of  a  blessed  eternity  illuminates 
our  path  (F.  W.  Krummacher). 

Section  Second,  vers.  16-22.  Starke:  Swell, 
the  Lord.  Chald. :  The  glory  of  the  Lord. — Ver. 
17.  His  feeble  nature  trembled  before  this  heavenly 
manifestation,  because  he  was  well  aware  of  his  un- 
worthiness,  and  the  sublimity  of  God's  majesty  con- 
sidere<i  in  the  light  of  the  Spirit. — Where  God's  word 
is  found,  there  is  a  house  of  God.  There  heaven 
stands  open. — (The  ancients  believed  that  the  divin- 
ity, after  having  forsaken  the  greater  part  of  the  earth 
(as  to  his  gracious  presence),  could  be  found  at  that 
place,  whither  they  would  be  called  alter  their  depart- 
ure from  Chaldaea  (Cyiill  Alex.) — Ver.  18.  .\s  Jacob 
was  not  induced  to  set  up  this  stone  and  worship  at 
it  by  any  superstition  or  idolatry,  so  the  papists  gahi 
nothing  in  deriving  their  image-worship  from  this 
act ;  although  we  read  in  Lev.  xxvi.  1  ;  Deut.  vii.  5 
xii.  3.  that  God  has  expressly  prohibited  these  things 
— (The  Orientals,  in  their  journeys,  use  oil  for  food, 
for  anointing,  and  for  healing.) — Cramer  :  Although 
the  Lord  God  is  everywhere  present  (Jer.  xxiii.  24), 
he  is  yet  especially  near  to  his  church  with  his  grace, 
his  spirit,  and  his  blessing  (John  xiv.  18;  Matt,  xviii. 
20). — Bibl.  Wirt.:  Wherever  the  Lord  God  shows 
himself  in  his  word,  or  by  deeds  of  his  grace,  there 
is  his  house,  and  the  gate  of  heaven,  there  heaveu 
with  its  treasures  is  open. — A  Christian  walks  with 
great  reverence  and  fear  before  God,  and  bows  in 
humble  subndssion  before  his  most  sacred  majesty 
— (Christ,  the  comer-stone,  anointed  with  the  oil  ol 
gladness.) — Freiberger  Bibel ;  A  church,  thougl 
built  of  wood  and  stones,  nevertheless  bears  ihif 
beautiful  title,  and  is  CiUled  God's  house,  or  houst 
of  the  Lord.  So  frequently  were  named :  a.  the 
tabernacle  (Exod.  xxiii.  19;  xxxiv.  26);  b  the  first 
and  second  temple  at  Jerusalem,  etc.^Vers.  2(i,  21 
Vows  must  be  regarded  as  holy. — The  duty  of  gr»t 
itude. — Whatever  a  Christian  gives  to  the  establish- 
ment of  divine  service,  and  to  the  support  of  pious 
teachers,  he  gives  to  God. — Lisco  :  How  (iod  reveals 
himself  through  facts  and  the  experiences  of  lile,  by 
means  of  which  he  enlarges  the  store  of  our  know} 
edge  (still,  not  here  the  knowledge  of  Ids  omnipres 
ence). — Geklach  :  The  vow,  which  .lacob  here  took, 
was  based  entirely  ufon  the  jtromise  given  to  him, 
and  served  as  an  encour.agenient  to  gratitude,  t<i 
i'aiih,  and  to  obedienci',  just  as  afterwards,  in  tin 
law,  in  a  similar  way,  sacildces  were  vowed  and  of 


CHAP.    XXIX.  1— XXX.   24. 


52t 


fered.  It  belonged  to  the  time  of  childhood  under 
tutors  and  governors  (Gal.  iv.  1). — The  stone  is  to 
become  a  place  of  sacrifice. — Calwkr  Hamlbuch: 
Perhaps  Jacob  accomplished  the  vow  concerning  the 
tithes  in  a  similar  sense,  as  at  the  foast  of  tithes  :ind 
lacrifices  (Deut.  xiv.  28,  *J9),  which  afteiwards  oc- 
curred every  three  years,  and  at  wliicli  tlie  Levites, 
the  stranger,  widows,  and  orphans  should  lie  invited, 
and  at  which  they  sliould  eat  and  be  satisfied.  This 
feast  may,  perhaps,  have  existed  voluntarily,  before  it 
became  legal  and  was  introduced  as  a  fixed  usage. — 
ScHRoDEt!:  Generally,  the  outward  connection  with 
the  chosen  generation,  the  residence  at  a  place  point- 
ed out  to  them  by  God,  constituted  tlie  condition  of 
a  participation  in  Jehovah.  Ishmael,  leaving  the 
paternal  home  and  Canaan,  immediately  passed  over 
to  Elohim*s  dominion.  By  this  manifestation  the 
fear  (?)  that  he,  like  Ishmael,  might  be  cut  off  as  a 
branch  from  its  vine,  which  soon  withereth,  is  taken 
away  from  Jacob,  and  the  blessing  spoken  over  him 
by   Isaac  at   his   departure,    receives    its    sanction 


(Hengstenberg).     (The    circumstances    were    mor« 
personal  and  intense ;  holy  persons  constituted  sa 
cred   places,    not   vice  versa ;  nor   did  the   promise 
he  in  Isaac's  individuality,  but  in  the  house  of  Isaat 
and  Rebekah,  and  Jacob  was  conscious  that  be  wai 
j  the  heir  of  blessing.     The  place  of   God's    speeiaJ 
1  care,  the  ideal  church  of  Jehovah  now,  is  also  fran» 
I  ferred  in  a  certain  sense,  from  Beer-sheba  to  Haran.) 
— Here  God  himself  erected  a  pulpit,  and   preached, 
I  that  his  church  shall  stand  forever  and  ever.     Bui 
I  Jacob  and    the  angels   of  heaven  are   his   hearers 
But  you  nmst  not  run  to  St.  Jacob,  etc,  but  in  faith 
look  at  the  place  where  the  word  and  the  sacramenti 
are,  for  there  is  the  house  of  God,  anil  the  gate  of 
heaven  (Luther). — The  oil,  which,  from  without,  pen 
etrates  objects  gently  but  deeply,  symbolizes  holinesi 
which  is  to  be  imparted  to  common  things  and  per- 
sons as  a  permanent   character  (Baumgarten). — Aa 
God  has  become  ours  by  faith,  so  we  must  cheerfuUv 
yield  ourselves   to   our   neighbor   by   love  (Berleb 
Bibel). 


SECOND    SECTION, 

Jaccb^s  wives  and  children.  Jacob  and  Rachel^  Laban^s  youngesi  daughter.  J^rst  and  seco7id  treaty  vntk 
Laban.  His  involuntary  consummation  of  marriage  with  Leah.  The  double  marriage.  Zeah's  sotu 
RachePs  dissatisfaction.  The  strife  of  the  two  women.  The  concubines.  Jacobus  blessing  q, 
children. 


Chapter    XXIX.  1— XXX.  24. 


1  Then   Jacob  went   on   his  journey  [lifted  np  his  feet]  anti  came  [fled]  into  the  land  of 

2  the  people  [children]  of  the  east  [morning].  And  he  looked,  and  behold  a  well  in  the 
field,   and,  lo,  there  were  three  flocks   of  sheep  lying   by  it    [before  Mm]  ;  for  out  of  that 

3  well  they  watered  the  flocks  :  and  a  great  stone  was  upon  the  well's  month.  And 
thither  were  all  the  flocks  gathered  :  and    [then]    they  rolled   the  stone  from  the  well's 

•        mouth,  and  watered  the  sheep,  and    put  the  stone  again   upon   the  well's   mouth  in  his 

4  place.     And  Jacob  said  unto  them,  My  brethren,  whence  be  ye  ?     And  they   said,  Of 

5  Haran  are  we.     And  he  said  unto  thetn,  Know  ye   Laban  the  son   of  Nahor?     And 

6  they  said.  We  know  him.     And  he  said  unto  them,  Is  he  well?     And  they  said,  He  is 

7  well:  and  behold,  Rachel  [iamb, ewe-i.imb]  his  daughter  cometh  with  the  sheep.  And 
[But]  he  said,  Lo,  it  is  yet  iiigh  day,  neither  i,sii  time  that  the  cattle  sliould  be  gathered 

8  together :  water  ye  the  sheep,  and  go  and  feed  them.  And  they  said.  We  cannot,  un- 
til all  the  flocks  be  gathered  together,  and  till  [then]  they  roll  the  stone  from  the  well'a 
mouth ;   then  [and]  we  water  the  sheep. 

9  And  while  he  yet  spake  with  them,  Rachel  came  with    her  father's  sheep :  for  she 
10  kept  them.     And  it  came  to  pass,  when  Jacob  saw  Rachel  the  daughter  of  Laban  hia 

mother's  brother,  and  the  sheep  of  Laban  his  mother's  brother,  that   Jacob  went   near, 

and  rolled  the  stone  from  the  well's  mouth,  and  watered  the  flock  of  Laban  his  mother's 

II,  12  brother.     And  Jacob  kissed  Rachel,  and  lifted  up  his  voice,  and  wept.     And  Jacob 

told   Rachel  that  he  was  her   father's   brother  [nephew].     And  that  he  was   Rebekah's 

13  son  ;  and  she  ran  and  told  her  father.  And  it  came  to  pass,  when  Laban  hoard  ;he 
tidings  of  Jacob  his  sister's  son,  that  he  ran  to  meet  him,  and  embraced  him  and   kissed 

14  him,  and  brought  him  to  his  house.  And  [Then]  he  told  Laban  all  these  things.  And 
Laban  said  to  him.  Surely  thou  art  my  bone  and  my  flesh.  And  he  abode  with  him 
the  space  of  a  month. 


526  GENESIS,  OR    THE  FIRST  BOOK   OF  MOSES. 


15  And  Laban  said  unto  Jacob,  liecause  thou   art  my  brother  [relative],  shouidest  thot 

16  therefore  ser^'e  me  for  nought?  tell  me,  what  shall  thy  wages  he.  And  Laban  had 
two  daugiiters:  the  name  of  the  elder  leas  Leah   [scarcely,  the  wearied ;  still  less,  the  dull,  stupid, 

17  as  Fnrst,  rather :  the  pining,  yearning,  desiring],  and  the  name  of  the  younger  ItJns  Rachel.  Leah 
was  tender  eyed;   but  Rachel  was  beautiful  [as  to  form]  and  well  favored  [as  to  countenance]. 

18  And   Jacob  loved   Rachel:   and  said.   I   will   serve  thee  seven   years   for  Rachel  thy 

19  younger  daughter.     And  Laban  said,  It  is  better  that  I   give  her  to   thee   than  that  1 
'IQ  shovild  give  lier  to  another  man  :  abide  with  me.     And  [thus]  Jacob  served  seven  years 

for  Racliel ;  and  they  seemed  unto  him  [were  in  his  eyes]  hut  a  few  days,  for  the  love  h€ 
had  to  her. 

21  And  Jacob  said  unto  Laban,  Give  me  my  wife,  for  my  days  are  fulfilled,  that  I  may 

22  go  in  unto  her.     And  Laban  gathered  together  all  the  men   of  the   place,  and   made  a 

23  feast  [wedding  feast].     And  it  came  to  pass  in  the  eveniiig,  that  he  took  Leah  his  daugh- 

24  ter,  and  brought  her  to  him  ;  and   he  went  in   unto  her.     And   Laban  gave  unto   his 

daughter  Leah,  Zilpah  [ilaurer:  the  dewy— from  the  trickling,  dropping  ;  First :  myrrh-juice]  his  maid, 

25  for  an  handmaid.  And  it  came  to  pass,  that  in  tlie  morning,  behold,  it  was  Leah  :  and 
he  said  to  Laban,  What  is   this  thou  hast  done  unto  me  ?  did  [have]  not  I  serve  with 

26  thee  for  Rachel ?  wherefore  then  hast  thou  beguiled  me?  And  Laban  said,  It  nuist 
not  be  so  done  [it  is  not  the  custom]  in  our  country,  to  give  the  yotmger  before  the  firstborn. 

27  Fulfil    her    [wedding]  week  [the  week  of  tUs  one— fulfil,  Ptc.— is  too  strong],  and    we    will   give  thee 

28  this  also,  for  the  service  which  thou  shall,  serve  with  me  yet  seven  other  years.  And  Jacob 
did  so,  and  fulfilled  her  week :  and  [then]  he  gave  him  Rachel  his  daughter  to  wif;  also. 

29  And  Laban  gave  to   Rachel   his  daughter  Bilhah   [Maurer,  Furst :  tender.    Gesenius:  bashful, 

30  modest]  his  handmaid  to  be  her  maid.  And  he  went  in  also  unto  Rachel,  and  he  loved 
also  Rachel  more  than  Leah,  and  served  with  him  yet  seven  other  years. 

31  And  when  the  Lord  saw  that  Leah   was  hated  [displeasing]    he  opened   her  womb  : 

32  but  Rachel  was  barren.  And  Leah  conceived,  and  bare  a  son  ;  and  she  called  his 
name  Reuben  [see  there,  a  son]  :  for  she  said,  Surely  the  Ijord  hath  looked  upon  my  afflic- 

33  tion  ;  now  therefore  my  husband  will  love  me.  And  she  conceived  again,  and  bare  a 
son  ;  and  said.  Because  the  Lord  hath  heard  that  I  was  hated,  he   hath  therefore  given 

34  me  this  son  also :  and  she  called  his  name  Simeon  [schimeon,  hearing].  And  she  conceived 
again,  and  bare  a  son;  and  said,  Now  this  time  [at  last]  will  my  husband  be  joined  unto 
me,    because    I    have    borne    him    three  sons :    therefore  was    his  name   called   Levi 

35  [joining,  cleaving].  And  she  conceived  again,  and  bare  a  son ;  and  she  said,  Now  will  I 
praise  the  Lord:  therefore  she  called  his  name  Judah  [praiseofQod,  literaUy,  praised,  viz.,  he 
Jehovah]  ;  and  left  bearing. 

Ch.  XXX.        1.  And   when   Rachel  saw  that  she  bare  Jacob  no  children,  Rachel  envied 

2  her  sister;  and  said  unto  Jacob,  Give  me  children,  or  else  I  die.     And   Jacob's   anger 
was  kindled  against  Rachel  ;  and  he  said,  Am  I  [then]  in  God's  stead,  who   hath  with- 

3  held  from  thee  the  fruit  of  the  womb  ?     And  she  said.  Behold   my  maid   Bilhah,  go   in 
unto  her,  and  she  shall  bear  upon  my  knees,  that  I  may  [and  I  shall]    also   have  children 

4  [bo built]  bv  her.     And  she  gave  him  Bilhah  her  handmaid  to  wife.     And   Jacob  went 
5,  6  in    unto"  her.     And   Bilhah    conceived,   and  bare  Jacob  a  son.     And   Rachel   said, 

God    hath    judged    me    [decreed  mo  my  right],    and     hath    also    heard     my   voice,    and 
hath     given     me    a    son:      therefore    called    she     his     name    Dan     [Judgo;  vindicator]. 

7  And    Bilhali,   Rachel's   maid,   conceived    again,  and   bare  Jacob  a  second  son.     And 

8  Rachel  said.   With  great  wrestlings  [wrcstiinesofaod,  Eioiiim]   have   I  wrestled   with   my 
sister,   and   I   have    prevailed:    and  she   called  his  name   Naphtali  [my  conflict  or  wrestler]. 

9  [And]  Wiien  Leah  saw  that  she   had  left   bearing,  she  took  Zilpah,  her  maid,  and  gave 
10,  1  1    her  Jacob  to  wife.    And  Zilpah,  Leah's  maid,  bare  J.acob  a  son.     And  Leah  said,  A 

12  troop  Cometh  ['with  felicity,  good  fortune]  :  and  she  called  his  name  Gad  [fortune].     Ami  Zil- 

13  pah,  Leah's  maid,  bare  Jacob  a  second  .son.  And  Leah  said,  Happy  am  I  [for  my  happiness], 
for  the  daughters  will  call  me  blessed:    and  she  called  his  name  Asher  [blessedness ]. 

li  And  Reuben  went  in  the  days   of  wheat  harvest,  and  found   mandrakes  [.ovc-npplos] 

in  the  field,  and  brought  them  unto  his  mother  Leah.     Then  Rachel  said  to  Leah,  Give 

16  me,  I  pray  thee,  of  thy  son's  mandrakes.  And  she  said  unto  her,  Is  it  a  small  mattei 
that  thou  hast  taken  my  husband  ?  and  wouldesl  thou  take  away  my  son's  mandrakes 
a" so?     A^rl  Rachel  said.  Therefore  he  shall   lie  with  thee   to-night  for  thy  son's  map 


CHAP.    XXIX.   1— XXX.    24. 


^2." 


16  drakes.     And  [as]  Jacob  came  out  of  the  field   in  the  evening,  and  Leah  went  out  t( 
meet  him,  and  said,  Tliou  must  come  in  unto  me;   for  surely  I  have  hired  thee  wi'h  m} 

17  son's  mandrakes.     And  he  lay  with  her  that  night.     And  God   [EioUmJ   hearkenjd  un 

18  to  Leah,  and  she  conceived,  and  bare  Jacob  the  fifth  son.     And    Leah   said,  God  halb 
given  me  my  hire  [wages, rowaid],  because  1  have  given  my  maiden  to  my  husband:  and 

19  she  called  liis  name  Issacliar  [Yisaehcar,^  it  is  the  reward].     And    Leah  conceived  again,  and 

20  bare  Jacob  the  sixth  son.     And   Leah  said,  God  hath  endued  me  with  a  good  dowry 
[presented  me  with  a  beautiful  present]  ;  now  will   my  husband   dwell  with   me,   because  I  havp 

21  borne  him  six  sons :   and   she   called   his   name  Zebulun  [dwelling,  dweUing  tugothor].     And 
afterwards  she  bare  a  daughter,  and  called  her  name  Dinah  [judged,  justiBed,  judgment]. 

22  And  God  remembered  Rachel,  and  God  hearkened   to  her,  and   opened   her  womb. 

23  And  she  conceived,  and  bare   a  son  ;  and   said,  God   hath   taken   away   my  reproach  ■ 

24  And  she  called  his  name  Joseph  [may  he  add]  ;   and   said,  The    Lord  shall  add   to   me 
another  [a  second]  son. 

[*  Ch.  XXX.  ver.  11.  Lit.  with  a  troop  or  band. — Lange  follows  the  .Sept.,  Vulg.,  and  the  most  of  the  early  verslonSi 
But  whether  we  follow  the  Ked,  or  the  Chethib,  as  in  our  version,  it  is  better  to  adhere  to  the  signification,  a  troop  of 
band.  For  while  Leah  uses  hereafter  the  name  C^nbx  instead  of  nirT  indicating  the  lower  religious  state  into  wbieQ 
she  has  fallen,  through  the  use  of  these  mere  human  expedients,  we  can  hardly  suppose  that  she  would  thus  name  her 
child  In  recognition  of  the  power  of  a  fictitious  deity,  or  avow  her  faith  that  her  children  were  the  result  of  mere  fortune. 
A^ide  from  this,  Cxen.  xlix.  19,  is  decisive. — A.  G.J 

[5  Ver.  18.     Heb.  tD'iJ  C^,  there  is  a  reward — or  ID  IT   Xt^"*,  he  brings  reward.    A.  G.] 


GENERAL  PRELIMnrABT   REMARKS. 

1.  The  first  half  of  the  history  of  Jacob's  sojourn 
in  Mesopotamia  is  a  history  of  his  love,  his  marriages, 
and  liis  children.  Bridal  love,  in  its  peculiar  splendor 
of  heart  and  emotion,  never  appeared  so  definitely  in 
Genesis,  after  Adam's  salutation  to  Eve,  as  in  the 
present  case.  With  respect  to  the  moral  motives, 
by  means  of  which  Jacob  became  involved  in  poly- 
gamy, notwithstanding  his  exclusive  bridal  love,  com- 
pare the  preface  p.  Ixxvi.  We  may  divide  the  his- 
tory into  the  following  stages  :  1.  Jacob's  arrival  at 
the  shepherds'  well  in  Haran  (vers.  1-8) ;  2.  Jacob's 
salutation  to  Rachel  and  his  reception  into  Laban's 
house  (vers.  9-14) ;  ;i.  Jacob's  covenant  and  service 
for  Rachel  and  the  deception  befalling  him  (vers. 
15-25).  How  Jacob,  under  the  divine  providence, 
through  the  deception  practised  upon  him,  became 
very  rich,  both  in  sons  and  with  respect  to  the  future. 
(GOthe  :  It  has  always  been  proved  true,  That  he 
whom  God  deceives,  is  deceived  to  his  advantage.) 

4.  His   renewed   service  for  Rachel  (vers.  26-30)  ; 

5.  Thefirst-bornsonsof  Leah  (vers.  31-35)  ;  6.  Ra- 
chel's d'jection  and  the  concubinage  of  Bilhah,  her 
handmaid  (xxx.  vers.  1-8);  7.  Leah's  emulation, 
and  her  handmaid  Zilpah  (vers,  9-13  ;  8.  Leali's  last 
children  (vers.  14-21) ;  9.  Rachel,  Joseph's  mother 
(vers.  22-24). 

2.  Knobel  finds  here  a  mixture  of  Jehovistic  re- 
presentation with  the  original  text.  He  knows  so 
little  what  to  make  of  the  ancient  mode  of  writing 
narratives  that  he  remarks  upon  vers.  16  and  17: 
"  More'/ver  the  same  writer  who  has  spoken  of  Ra- 
chel already  (vers.  9-12),  could  not  properly  intro- 
duce the  two  daughters  of  Laban,  as  is  done  in  the 
present  instance." 


EXliQETlCAl,  AITD  CKITICAL. 

1.  Vers.  1-S.  Jncoh^s  arrival  at  the  xhephrrfrs 
well  in  Haran. — ^Then  Jacob  went  on  his  jour- 
ney.— This  consoling  and  refreshing  manifestation 
reanimated  him,  so  that  he  goes  cheerfully  on  his  jour- 


ney. Of  course,  he  must  use  his  feet,  hia  biidal  ton 
differs  from  that  of  EUezer,  altliough  he  himself  is  tke 
wooer. — Into  the  land  of  the  people  of  the  East. 
— The  choice  of  this  expression,  no  doubt,  indicates 
that  from  Bethel  he  gradually  turned  eastward,  and 
crossing  the  Jordan  and  passing  through  the  north- 
em  part  of  Arabia  Deserta,  he  came  to  .Mesopotamia, 
which  is  also  included  here. — He  looked,  and  be- 
hold.— He  looks  around  to  find  out  where  he  is. 
Wells,  however,  are  not  only  waymarks  in  nomadic 
districts,  but  also  places  of  gathering  for  the  shep- 
herds.— -It  was  not  a  well  of  living  water, — at  least 
not  Eliezer's  well  near  Haran, — but  a  cistern,  as  is 
proved  from  the  stone  covering  it.  It  seems  to  have 
been  in  the  midst  of  the  plain  of  Haran,  and  tlie  city  it- 
self was  not  yet  in  sight. — There  were  three  flock* 
of  sheep  lying  by  it. — Scenes  of  this  description 
were  frequently  seen  in  the  ancient  Orient,  (ch.  xxiv, . 
11,  etc.;  Ex.  ii.  16,  etc.,)  and  may  still  be  seen  to- 
day (Robinson  :  "  Researches,"  ii.  pp.  180,  357,  371 ; 
iii.  27,  250;.  Watering  troughs  of  stone  are  placed 
around  the  well,  and  the  rule  is,  that  he  who  comea 
first, waters  his  flocks  first  (V.  Schubert  :  "  Travels," 
ii.  p.453  ;  Borkhardt  :  "Syria,"p.  128,etc.).  Among 
the  Arabian  Bedouins  the  wells  belong  to  separate 
tribes  and  families,  and  strangers  are  not  permitted 
to  use  them  without  presents,  i.  e.  pay  (BuRKHAitni : 
"  Bedouins,"  p.  185 ;  Robinson,  iii.  p.  7 ;  comp. 
Numb.  XX.  17,19;  xxi.  22).  They  are,  therefore, 
often  the  cause  of  strifes  (ch.  xxvi.  19,  etc.).  The 
Arabians  cover  them  very  skilfully,  so  that  they  re- 
main concealed  from  strangers  (Diod.  Sic,  ii.  48, 
19,  94).  Even  now  they  are  covered  with  a  large 
stone(3ee  Robinson,  ii.  p.  180).  Knoiiel.  Robinson: 
'*  Most  of  the  cisterns  are  covereri  with  a  large,  thick 
flat  stone,  in  the  centre  of  which  a  round  hole  is  cut, 
which  forms  the  mouth  of  the  cistern.  This  hole, 
in  many  instances,  we  found  coverrd  with  a  heavy 
stone,  to  the  removal  of  which  two  or  tliree  men 
were  requisite."  As  to  the  cisterns  (see  also  Keil, 
p.  2ii3). — And  a  great  stone. — This  does  not  mean 
that  all  the  shepherds  were  to  come  together,  that 
by  their  united  strength  they  might  roll  it  away.  The 
shepherds  of  these  three  herds  must  wait  for  t*" 


s^ 


GENESIS,  OR  THE  FIRST   BOOK  OF  MOSES. 


rest  of  the  shepherds  with  their  herds,  because  the 
watering  of  the  herds  was  common  and  must  take 
place  in  due  order.  Tlie  remark,  no  doubt,  indicates, 
however,  that  the  stone  was  too  heavy  to  be  removed 
by  on^.'  of  the  shepherds.  The  shepherds  also  appear 
to  have  made  tlie  removal  of  the  stone  as  easy  as 
possible  to  them. — My  Brethren. — A  friendly 
salutation  between  the  shepherds. — Of  Haran. — 
[Haraa  lay  about  four  hundred  and  fifty  miles  north- 
east Irom  Beer-sheba.  It  would,  therefore,  be  a 
journey  of  fifteen  days,  if  Jacob  walked  at  the  rate 
3f  tliirty  miles  a  day.  Murphy. — A.  G.]  From  this 
it  dues  not  follow  certainly  that  the  ciiy  was  far  off, 
still  Laban  might  have  had  tents  on  the  plains  for 
his  shepherds — Laban,  the  son  of  Nahor. — Nalior 
was  his  grandfather.  Betliuel,  his  lather,  here  retires 
into  the  background,  just  as  in  Rebekah's  history. — 
It  is  yet  high  day. — According  to  Starke,  Jacob, 
as  a  shepherd,  wislied  to  remind  the.se  shepherds  of 
their  duty.  It  is  obviously  the  prudent  Jacob  who 
acts  here.  He  wishes  to  remove  the  shepherds,  in 
order  to  meet  his  cousin  Rachel,  who  is  approaching, 
alone  (see  Keil).  He  thus  assumes  that  they  could 
water  their  flocks  separately,  and  afterwards  drive 
again  to  the  pasture. 

2.  Vers.  8-14. — Jacob's  salutation  to  Rachel, 
and  his  reception  into  Labaiis  house. — For  she 
kept  them. — It  is  customary  among  the  Arabians 
of  Sinai,  that  the  virgin  daughters  drive  the  herds  to 
the  pasture  (see  BcKKHiRDT  :  "  Bedouins,"  p.  283). 
Knobel,  Ex.  ii.  16. — And  rolled  the  stone. — The 
strong  impression  that  the  beautiful  Rachel  made 
npon  her  cousin  Jacob  is  manifested  in  two  ways. 
He  thinks  himself  powerful  enough  to  roll  the  stone 
from  the  mouth  of  the  cistern  out  of  love  to  her,  and 
disregards  the  possibility  that  the  trial  miglit  fail.  At 
the  same  time,  too,  he  boldly  disregards  the  common 
rule  of  the  shepherds  present.  Rachel's  appearance 
made  him  eager,  as  formerly  Rebekah's  appearance 
even  the  old  Eliezer,  when  he  took  out  the  bracelets 
before  he  knew  her.  The  power  of  beauty  is  also 
recognized  here  upon  sacred  ground.  Tuch  thinks 
that  the  united  exertion  of  the  sliepherds  woidd  have 
jeen  necessary,  and  the  narrative,  therefore,  boasts 
"of  a  Samson-like  strength  in  Jacob.  But  there  is 
a  difference  between  Samaon-like  strength  and  the 
heroic  power  inspired  by  love.  [Perhaps,  however, 
there  was  mingling  with  this  feeling  the  joy  which 
naturally  springs  from  finding  himself  among  his 
kindred,  after  the  long,  lonely  and  dangerous  jour- 
ney through  the  desert. — A.  G.] — Jacob  kissed 
Rachel.— "The  three-fold 'r.X  ""n!*  shows  that  he 
acted  thus  as  cou.sin  (rolling  the  stone  from  the  widl's 
mouth,  etc  ).  As  such  he  was  allowed  to  kiss  Rachel 
openly,  as  a  brother  his  sister  (Song  of  Sol.  viii.  1)." 
Knohei.. — Yet  his  excitement  betrays  him  even  liere, 
since  he  did  not  make  known  his  relationship  with 
her  until  afterwards. — And  wept.— Tears  of  joy,  of 
rcanhnation  after  a  long  oppression  and  sorrow  (eli. 
xlv.  l.'i;  xlvi.  2'J).  He  wept  .aloud,  with  uplifteil 
voice.  Brother  here  equivalent  to  nephew  (eh.  xiv. 
16 ;  xxiv. 48). — When  Laban  heard  the  tidings. — 
That  Jacob  made  the  whole  journey  on  foot  miglit 
have  caused  suspicion  in  the  mind  of  Laban.  But 
he  is  susi'e]itible  of  nobler  feelings,  as  is  seen  from 
the  subsetinent  narrition  (ch.  xxxi.  24),  altlioiigh  he 
is  gcniTally  govenied  by  selfish  motives. — And  he 
told  Laban. — Surely,  the  whole  cause  of  his  jour- 
ney, Uy  which  he  also  ex[»lained  his  poor  ai)[>earanee 
■S  the  son  of  the  rich   Isaac.      In   the  view  of  Ki'il, 


he  relates  only  the  circumstances  mentioned  fron 
ver.  2-12. — Surely  thou  art  my  flesh  and  my 
bone. — He  recognizes  him  fully  from  his  appearance 
and  his  comniuniealion,  as  his  near  relative. — The 
space  of  a  month. — Literally,  during  some,  an  in- 
definite number  of  days.  It  was  yet  uncertain,  from 
day  to  day,  how  they  would  arrange  matters. 

3.  Vers.  15-25.  Jacob's  xiiit  ami  Sfrvice  for 
Rachel,  and  the  decepton  prttrti.-<ed  upon  hijn, 
— Tell  me  what  shall  thy  wages  be. — This  ex- 
pression is  regarded  by  Keil  already  as  a  mark  of 
Laban's  selfishness,  but  there  is  no  ground  lor  this 
view.  It  is  rather  to  be  supposed  that  Lab;in  wish- 
ed to  open  the  way  for  his  love  suit,  which,  on  ac- 
count of  his  poor  condition  he  had  not  yet  ventuied 
to  press.  We  see  afterwards,  indeed,  that  Laban 
willingly  gives  both  his  daughters  to  him.  We 
do  not,  however,  wish  to  exclude  the  thought,  that 
in  the  meantime  he  may  have  recognized  a  skilful 
and  useful  shepherd  in  Jacob,  and  besides  acted 
from  regard  to  his  own  interest,  especially  since  he 
knew  that  Jacob  possessed  a  great  inheritance  at 
home. — The  name  of  the  elder  -was  Leah. — It  is 
remarkable,  that  in  the  explanation  of  this  name  we 
are  mostly  inclined  to  follow  deiived  sifinificationa 
of  the  word  nxb  (see  Fiirst  upon  this  verb). — The 
word  Tp  used  to  describe  the  eyes  of  Leah,  means 
simply :  weak  or  dull,  whence  the  Arabians  have 
made,  moist  or  blear-eyed.  Leah's  eyes  were  not  in 
keeping  with  the  Oriental  idea  of  beauty,  though 
otherwise  she  might  be  a  woman  greatly  blessed. 
"  Eyes  which  are  not  clear  and  lustrous.  To  tha 
Oriental,  but  especially  to  the  Arabian,  black  eyes, 
full  of  life  and  fire,  clear  and  expressive,  dark  eyes, 
are  considered  the  principal  part  of  female  beauty. 
Such  eyes  he  loves  to  compare  with  those  of  the 
Gazelle,  (Hamasa,  i.  p.  657,  etc."  Knobel. — Rachel, 
the  third  renowned  beauty  in  the  patriarchal  family. 
If  authentic  history  was  not  in  the  way,  Leah,  as  the 
mother  of  Judah,  and  of  the  Davidic  Messianic  line, 
ought  to  have  carried  off  the  ])rize  of  beauty  after 
Sarah  and  Rebekah. — And  well  favored. — "  Beau- 
tiful as  to  her  form  and  beautiful  as  to  her  counte- 
nance." Beside  the  more  general  designation : 
beautifid  as  to  her  form,  the  second :  beautiful 
ns^O  must  surely  have  a  more  definite  significa- 
tion:  beautiful  as  t>  her  countenance,  and,  indeed, 
with  a  reference  to  her  beautiful  eyes,  which  were 
wanting  to  Leah.  Thus  the  passage  indirectly  says 
that  Leah's  form  was  beautiful.— Serve  thee  seven 
years  for  Rachel. — Instead  of  wages  he  desires 
the  daughter,  and  instead  of  a  service  of  an  indefinite 
number  of  days  he  promises  a  service  of  seven  years. 
"  Jacob's  service  represents  the  price  which,  among 
the  Orientals,  was  usually  paid  tor  tlie  wife  which 
was  to  be  won  (see  WiNEit,  Rrulw.,  under  marriage). 
The  custom  still  exists.  In  Kerek,  a  man  without 
means,  renders  service  for  five  or  six  years  (Riitkr, 
Krdkwide,  XV.  p.  674),  and  in  Ilauran,  Burkhardt 
("Syria,"  p.  464),  met  a  young  man  who  had  served 
eight  years  for  his  hare  support,  and  then  received 
for  a  wife  the  daughter  of  his  master,  but  mnsi  ren- 
der service  still."  Knoukl.  On  the  contrary,  Keil  dis. 
jiutes  the  certainty  of  the  assumption  that  the  cus- 
tom of  selling  their  daughters  to  men  was  g.-neral 
at  that  time.  And  we  should  certainly  be  nearer  the 
truth  in  explaining  many  usages  of  the  present  bor- 
der Asia  from  patriarchal  relations,  than  to  invert 
everything  aceonling  to  Knohel's  view.  Keil  holds 
that  Jacob's  seven  years  of  servioe   takes  the    plaor 


CHAP.   XXIX.— XXX.   1-24. 


529 


of  the  customary  dowry  and  the  presents  given  to 
the  relatives  ;  but  lie  overlooks  the  fact  that  the 
'.de-is  of  buifin'i  dind  presenting  (And  barter)  are  not 
is  far  apart  in  the  East  as  with  us.  Nor  can  we  di- 
rectly infer  the  covetousness  of  Laban  from  Jacob's  .ac- 
ceptance of  the  offer,  although  his  ignoble,  selfish,  nar- 
row-minded conduct,  as  it  15  seen  afterwards,  throws 
jome  light  also  en  these  earlier  transactions. — It  is 
better  that  I  give  her  to  thee. — "  Among  all 
Bedouin  Arabians  the  cousiu  has  the  preference  to 
strangers  (Bl'RKHakot,  "Bedouin,"  p.  219),  and  the 
Druses  in  SjTia  always  prefer  a  relative  to  a  rich 
stranger  (Vol.s'ky,  "Travels,"  ii.  p.  62).  It  is  gene- 
rally customary  throughout  the  East,  that  a  man 
marries  his  next  cousin ;  he  is  not  compelled  to  do 
it,  but  the  right  belongs  to  him  exclusively,  and 
•he  is  not  allowed  to  marry  any  other  without  his 
consent.  Both  relatives,  even  after  their  marriage, 
call  each  other  cousin  (Burkhardt,  "  Bedouins,"  p. 
91,  and  "Arabian  Proverbs,"  p.  274,  etc.;  Layard, 
"Nineveh  and  Babylon,"  p.  222;  Lase,  "Manners 
and  Customs,"  i.  p.  167).  Knobkl. — They  seemed 
unto  him  but  a  few  days. — So  far,  namely,  as 
that  his  great  love  for  Rachel  made  his  long  service 
a  delight  to  him ;  but,  on  the  other  hand,  it  is  not 
said  that  he  did  not  long  for  the  end  of  these  seven 
years.  Yet  he  was  cheerful  and  joyful  in  hope, 
which  is  in  perfect  keeping  with  Jacob's  charac- 
ter.— A  Feast. — Probably  Laban  intended,  by  the 
great  nuptial  feast  which  he  prepared,  to  facilitate 
Jacob's  deception  by  the  great  bustle  and  noise, 
but  then  also  to  arrange  things  so,  that  after  seven 
days  the  wedding  might  be  considered  a  double  wed- 
ding. For  it  is  evident  that  he  wishes  to  bind  Jacob 
as  firmly  and  as  long  as  possible  to  himself  (see  ch. 
XXX.  27). — Leah,  his  daughter. — The  deception 
was  possible,  through  the  custom,  that  the  bride  was 
led  veiled  to  the  bridegroom  and  the  bridal  chamber. 
Laban  probably  believed,  as  to  the  base  deception, 
that  he  would  be  excused,  because  he  had  already  in 
view  the  concession  of  the  second  daughter  to  Jacob. 
— And  Laban  gave  unto  her  Zilpah We  can- 
not certainly  infer  that  he  was  parsimonious,  because 
he  gave  but  one  handmaid  to  Leah,  since  be  un- 
doubtedly thought  already  of  the  dowry  of  Rachel 
with  a  second  handmaid.  The  number  of  Rebekah's 
Imndmaids  is  not  mentioned  (ch.  xxiv.  61). — Behold, 
it  vras  Leah. — ["  This  is  the  first  retribution  Jacob 
experiences  for  the  deceitful  practises  of  his  former 
days."  He  had,  through  fraud  and  cunning,  secured 
the  place  and  blessing  of  Esau, — he,  the  younger, 
in  the  place  of  the  elder ;  now,  by  the  same  deceit, 
the  elder  is  put  upon  him  in  the  place  of  the  younger. 
What  a  man  sows  that  shall  he  also  reap.  Sin  is 
often  punished  with  sin. — A.  G.]  See  Doctrinal  and 
Ethical  paragraphs. 

4.  Vers.  26-30.  Sis  renewed  service  for  Rachel. 
— It  must  not  be  so  done. — "  The  same  custom 
exists  among  the  East  Indians  (see  Ma.vu.  ;  "  Stat- 
utes," ill.  160;  RosENM.,  A.  u.  "Mod.  Orient,"  and 
Von  Bohlen,  upon  this  place).  Even  in  the  Egypt 
of  to-day,  the  father  sometimes  refuses  also  to  give 
in  marriage  a  younger  daughter  before  an  older  one 
'Lane  :  "  Customs  and  Manners,"  i.  p.  169)."  Kno- 
bel.  Delitzsch  adds  the  custom  in  old  imperial 
Germany.  This  excuse  does  not  justify  in  the  least 
Laban's  deception,  but  there  was,  however,  a  sting 
for  Jacob  in  this  reply,  viz.,  in  the  emphasis  of  the 
right  of  the  first-born.  But  Laban's  offer  that  fol- 
lowed, and  in  which  now  truly  his  ignoble  selfishness 
•    manifest,    calmed    Jacob's    mind. — Fulfil    her 

34 


week. — Lit.,  mnJce  full  iht  weik  with  this  one^  i.  e^ 
the  first  week  after  the  marriage,  which  is  due  to  hei, 
since  the  wedding  generally  lasted  one  week  ^•Iudi,. 
xiv.  12;  Tob.  xi.  19).  [Her  week — the  week  of 
Leah,  to  confirm  the  marriage  with  her  by  keeping 
the  usual  wedding-feast  of  seven  days.  But  if  Leah 
was  put  upon  him  at  the  close  of  the  feast  of  seven 
days,  then  it  is  Rachel's  week,  the  second  feast  of 
seven  days  which  is  meant.  The  marriage  with 
Rachel  w.as  only  a  week  after  that  with  Leah.  The 
seven  years'  service  for  her  was  rendered  afterwards. 
—A.  G.]— And  we  will.— Ch.  xxxi.  1;  ver.  23; 
probably  Laban  and  his  sons.  Laban  also,  as  Rebe- 
kah's brother,  took  part  in  her  marriage  arrange- 
ments.— Rachel  his  daughter. — Within  eight  days 
Jacob  therefore  held  a  second  wedding,  but  he  ful- 
filled the  service  for  her  afterwards.  Laban,  there- 
fore, not  only  deceived  Jacob  by  Leah's  interposition, 
as  Jacob  tells  him  to  his  face,  but  he  overreached 
him  also  in  charging  him  with  seven  years  of  service 
for  Leah.  Thus  Jacob  becomes  entangled  in  polyg- 
amy, ill  the  theocratic  house  which  he  had  sought 
in  order  to  close  a  theocratic  marriage,  first  by  the 
faier  and  afterwards  by  the  daughters. 

5.  Vers.  31-35.  77ie  first  four  sons  of  Leah. — 
When  the  Lord  saw. — The  birth  of  Leah's  first 
four  sons  is  specifically  referred  to  Jehovah's  grace  ; 
first,  because  Jehovah  works  above  all  human 
thoughts,  and  regards  that  which  is  despised  and 
of  little  account  (Leah  was  the  despised  one,  the  one 
loved  less,  comparatively  the  hated  one,  Deut.  xxi. 
15) ;  secondly,  because  among  her  first  four  sons 
were  found  the  natural  first-born  (Reuben),  the  legal 
first-born  (Levi),  and  the  Messianic  fir.st-born  ( Judah) ; 
even  Simeon,  like  the  others,  is  given  by  Jehovah 
in  answer  to  prayer.  Jacob's  other  sons  are  referred 
to  Elohim  not  only  by  Jacob  and  Rachel  (ch.  xxx. 
2,  6,  8),  but  also  by  Leah  (vers.  18,  20),  and  by  the 
narrator  himself  (ver.  17),  for  Jacob's  sons  in  their 
totality  sustain  not  only  a  theocratic  but  also  a 
universal  destination. — He  opened  her  womb. — ■ 
He  made  her  fruitful  in  children,  which  should  attach 
her  husband  to  her.  But  theocratic  husbands  did 
not  esteem  their  wives  only  according  to  their  fruit- 
fulness  (see  1  Sam.  i.)  It  is  a  one-sided  view  Keil 
takes  when  he  says:  "Jacob's  sinful  weakness  ap- 
pears also  in  his  marriage  state,  because  he  loved 
Rachel  more  than  Leah,  and  the  divine  reproof 
appears,  because  the  hated  one  was  blessed  with 
children  but  Rachel  remained  barren  for  a  long 
time."  All  we  can  say  is,  it  was  God's  pleasure  to 
show  in  this  way  the  movements  of  his  providence 
over  the  thoughts  of  men,  and  to  etiualize  the  incon- 
gruity between  these  women. — Beuben. — Lit.,  Beu 
Ben :  Behold.,  a  son.  Joyful  surprise  at  Jehovah's 
compassion.  From  the  inference  she  makes :  now 
therefore,  my  husband  will  love  me,  her  deep, 
strong  love  for  Jacob,  becomes  apparent,  which  had 
no  doubt,  also,  induced  her  to  consent  to  Laban's 
deception. — Simeon,  her  second  son,  receives  his 
name  from  her  faith  in  God  as  a  prayer-answering 
God. — Levi. — The  names  of  the  sons  are  an  expres- 
sion of  her  enduring  powerful  experience,  as  well  as 
of  her  gradual  resignation.  After  the  birth  of  the 
first  one,  she  hopes  to  win,  tlrodgii  he*,  son,  Jacob's 
love  in  the  strictest  sense  A'tertue  birth  of  the 
second  she  hoped  to  be  put  on  a  footing  of  equality 
with  Rachel,  and  to  be  delivf  red  from  her  disregard 
After  the  birth  of  the  third  one  she  hoped  at  leaai 
for  a  constant  affection.  At  the  birth  of  the  fourth 
she  looks  entirely  away  from  herself  to  Jehovah.- 


530 


GENESLS,  UK   THii   i'lKST   BOOK   OF   MOSES. 


Tudah. — Praised.  A  verbal  noun  of  the  future 
Hoplial  from  nT' .  The  literal  meaning  of  the  name, 
therefore,  is :  "  shall  be  praised,"  and  may  thug  be 
referred  to  Judah  as  the  one  "  that  is  to  be  praised," 
but  it  may  also  mean  that  Jehovah  is  to  be  praised 
on  account  of  him  (see  Delitzsch,  p.  465).  [See 
Rom.  ii.  29.  He  is  a  Jew  inwardly,  whose  praise  is 
of  God.  'fl  jrdsworth  refers  here  to  the  analogies 
between  the  patriarchs  and  apostles. — A,  (i.] — She 
left  bearing. — Not  altogether  (see  ch.  xxx.  Iti,  etc.), 
but  for  a  tinje. 

(">.  Raelisfs  dejection,  and  tlie  co7tnecHon  with 
Bilhah,  her  maid  (oh.  xxx.  1-8). — And  when  Ra- 
chel saw. — We  have  no  right  to  conclude,  with 
Kcil,  from  Rachel's  assertion,  that  she  and  Jacob 
were  wanting  in  prayer  for  children,  and  thus  had 
not  followed  Isaac's  example.  Even  in  prayer,  pa- 
tience may  be  finally  shaken  in  the  human  sinful 
heart,  if  God  intends  to  humble  it.  —  Give  me 
children  or  else  I  die,  i.  e.,  from  dejection ;  not : 
my  remembrance  will  be  extinguished  (Tremell) ; 
much  less  does  it  mean  :  I  shall  commit  suicide 
Chrysost.).  Her  vivid  language  sounds  not  only 
irrational  but  even  impious,  and  therefore  she  rouses 
also  the  anger  of  Jacob. — Am  I  in  God's  stead. — 
Lit.,  instead  of  God.  God  alone  is  the  lord  over 
life  and  death  (Deut.  xxxii.  39;  1  Sam.  ii,  6).  Ra- 
chel's sad  utterance,  accompanied  b.v  the  threat :  or 
else  I  die,  serves  for  an  introduction  as  well  as  an 
excuse  of  her  desperate   proposition. — My  maid, 

Bilhah The  bad  example  of  Hagar  coniiimes  to 

operate  here,  leading  into  error.  Tiie  question  here 
was  not  about  an  heir  of  Jacob,  but  the  proud  Ra- 
chel desired  children  as  her  own,  at  any  cost,  lest  ."he 
should  stand  beside  her  sister  childless.  Her  jealous 
love  for  Jacob  is  to  some  extent  overbalanced  by  her 
jealous  pride  or  envy  of  her  sister,  so  that  she  gives 
to  Jacob  her  maid. — Upon  my  knees. — Ancient 
interpreters  have  explained  this  in  an  absuidly  literal 
way.  From  the  fact  that  children  were  taken  upon 
the  knees,  they  were  recognized  either  as  adopted 
children  (1.  23),  or  as  the  fruit  of  their  own  bodies 
(Job  iii.  12). — That  I  may  also  have  children 
by  her. — See  ch.  xvi.  2. — Dan  (judge,  one  decree- 
ing justice,  vindex). — She  considered  the  disgrace 
of  her  barrenness  by  the  side  of  Leah  an  injustice. 
— Naphtali. — According  to  Knobel :  wrestler  ;  ac- 
cording to  others:  viy  wrestling,  or  even,  the  one  for 
whom  I  miesiled.  Delitzsch  :  the  one  obtained  by 
wrestling.  The  LXX  place  it  in  the  plural :  Napli- 
lalim,  wrestlings.  Ffirst  regards  it  as  the  abbrevi- 
ated i'orrn  of  Naphtalijah,  the  wrestling  of  Jehovah. 
Against  tlu^  two  last  explanations  may  be  urged  the 
deviation  fi'om  the  form  NaphtaUm,  wrestlings ;  and 
according  to  the  analogy  of  Dan,  vindicator,  the  most 
ptt''alile  explanation  is,  ray  wrestler.  As  hiving  the 
foundation  for  the  name,  Rachel  says :  With  great 

Wrestlings  have  I  wrestled  with  my  sister 

The  wrestlings  of  God  could  only  be  in  the  wrest- 
lings ol'  prayer,  as  we  afterwards  si^e  from  Jacob's 
wrestlings,  through  which  he  becomes  Israel.  De- 
litzsch, too,  exjdains:  These  are  the  wrestlings  of 
prayer,  in  the  assaults  and  temptations  of  I'aith. 
IIkngstI'.niikko:  Struggles  whose  issue  bears  tint 
character  of  a  divine  judgment,  hut  through  which 
the  struggle  itself  is  not  clearly  understood.  Kno- 
tiKL:  "She  waM  not  willing  to  leave  the  founding  of 
a  people  of  (iod  to  her  sister  only,  but  wished  also  to 
becoi  e  an  ancestress,  as  well  as  Leah."  Hut  how 
can  Rachel  speak  of  a  victory  over  her  sister  rich  in 
ohildren  ?     Leah  has  left  bearing,  while  liilhah.  her 


maid,  begins  to  bear ;  at  the  same  time,  Rachel  in 
eludes  as  much  as  possible  in  her  words  in  ordei 
to  overpersuade  herself  [She  believes  that  she  bai 
overcome. — A.  G.]  Hence,  still,  at  Joseph's  birth 
she  could  say :  Now  (not  before)  God  has  taken 
away  my  reproach. 

7.  Vers.  9-13.   Leah's  emulation,  and  Zilpah,  hef 

maid. — Took  Zilpah,  her  maid Leah  is  still  less 

excusable  than  Rachel,  since  she  could  oppose  her 
own  four  sons  to  the  two  adopted  sons  of  Rachel 
But  the  proud  and  challetiging  assertions  of  Rachel, 
however,  seem  to  have  determined  her  to  a  renewed 
emulation  ;  and  Jacob  thought  that  it  was  due  to  the 
eijual  rights  of  both  to  consent  to  the  fourth  mui' 
riage.  That  Leah  now  acts  no  longer  as  before,  m  a 
pious  and  humble  disposition,  the  names  by  which 
she  calls  her  adopted  sons  clearly  prove. — A  troop 
cometh. — Good  fortune.  An  unnecessary  conjec- 
ture of  the  Slasorites  renders  it  ^3  xa  "Ibrtune 
victory  cometh." — Asher. — The  happy  one,  or  the 
blessed  one. 

8.  Vers.  14-21.  Leah's  last  births. — CaU  me 
blessed. — An  ancient  mode  of  expression  used  by 
ha|>py  women  fiom  Leah  to  Mary  (Luke  i.  ■ts).  The 
preterite  expresses  the  certain  future. — And  Reuben 
went. — Reuben,  when  a  little  boy  (according  to  De- 
litzsch Hve  years  old  ;  according  to  Keil  only  four), 
brought  unto  his  mother  a  plant  found  in  the  fields, 
and  called  O^Nl'1^,  a  name  which  has  been  rendered 
in  various  ways.  "The  LXX  correctly  translates, 
D"'5<'m=/i7)Aa  ^ai'SpayopoJi';  ^"m  (and  the  kindred 
■'bib)  is  the  Mandragora  vernalis  (high-German: 
alrihia,  alrun,  mandrake;  Grimm.,  '  Mythol.' ii.  p. 
1153,  edit,  iii.),  out  of  whose  small,  white  and-green 
flowers,  which,  according  to  the  Song  vii.  14,  are 
harbingers  of  Spring,  there  grows  in  May,  or  what 
is  equivalent,  at  the  time  ot'  the  wheat-harvest,  yel- 
low, strong,  but  sweet-smeUing  apples,  of  the  size  of 
a  nutmeg  (.^lab.  tuj^'ah  ex  Saltan,  i.  c,  pontuni  Sa.- 
tuiKi'],  wliich  in  antiquity  as  well  as  during  the  middle 
ages  (sec  Guaesse:  'Contributions  to  the  literature 
and  traditions  of  the  Middle  Ages,'  IS.'iU)  were  thought 
to  promote  fruitfulness  and  were  generally  viewed  as 
Aphrodisiacum."  Delitzsch,  Hence  tlie  fruit  was 
called  Dudaitn  amatoria,  Love-apple.  Theophrastus 
tells  us  that  love-potions  were  prepared  i'rom  its 
roots.  It  was  held  in  such  high  esteem  by  them 
that  the  goddess  of  love  was  called  Mandragoritis. 
All  the  (lifiFerent  travellers  to  Palestine  speak  about 
it  (see  KNOBEt.,  p.  224;  Delitzsch,  p.  4B7  ;  Keil,  p. 
211';;  Winer:  Alrai'U,  Mandrake). — Give  me  of 
those  mandrakes. — Love-apples.  In  the  transac- 
tion Ijctween  Rachel  and  Leah  concerning  the  man- 
drakes, her  excited  emulation  cuhninateil,  not,  how- 
ever, as  Keil  says,  as  a  mutual  jealousy  as  to  the 
allection  of  their  husband,  but  a  jealou.sy  as  to  the 
births,  otherwise  Rachel  would  not  have  been  obliged 
to  yield,  anil  actually  have  yielded  to  Leah  the  rigiil 
in  question, — And  God  hearkened  unto  Leah. 
—  Knobel  thinks  that  the  Jehovislic  and  Elohistio 
views  are  here  mingled  in  conlusion.  The  Elohist 
records  of  Leah  after  the  ninth  verse,  that  she  prayed, 
and  considers  her  pregnancy  an  answer  to  her  prayer ; 
the  Jchovist,  on  the  contrary,  ascribes  it  to  the  ert'ect 
|)roduccd  by  the  mandiakes,  of  which  Leah  retained 
a  part.  Here,  therefore,  the  critical  assumption  ot 
a  biblical  book-making  culminates.  It  is  obviously 
the  design  to  bring  out  into  prominence  the  fact  that 
Leah  hecame  pregnant  again  without  mandrakes,  and 
that  they  were  of  no  avail  .o  Rachel,  a  fact  whicb 


CHAP.   XXIX.— XXX,  1-24. 


53 


"'oil  renders  prominent.  Moreover,  it  could  not  be 
the  intention  of  Rachel  to  prepare  from  these  man- 
drakes a  .so-called  love-potion  for  Jacob,  but  only  to 
attain  fruitfulness  by  their  effects  upon  herself.  .Just 
as  now,  for  the  same  purpose  perhaps,  unfruitful 
women  visit  or  are  sent  to  certain  watering-p'aces. 
From  this  standpoint,  truly,  the  assumed  remedy  of 
nature  may  appear  as  a  premature,  eager  self-help. 
— Issachar. — According  to  the  Chethib,  ^SUJ  V  . 
there  is  reward;  according  to  Keri,  "IDID  Sia^  ,  it 
brings  reward,  which  is  less  fitting  here.  Leah, 
according  to  ver.  18,  looked  upon  Issachar  as  a  re- 
ward for  her  self-denial  in  allowing  her  maid  to  take 
her  place.  By  this  act,  also,  her  strong  affection  for 
Jacob  seems  to  betray  itself  again.  But  no  such 
struggle  is  mcntitmed  of  Rachel  in  the  interposition 
of  her  maid. — Zebulun. — That  the  children  here 
are  altogether  named  by  the  mothers,  is  Jehovistic, 
as  Knoliel  thinks :  "  The  Elohist  assigns  the  names 
to  the  children  through  the  father,  and  is  not  fond 
of  etymologies  !  "  It  is  just  as  great  violence  to  the 
words :  God  hath  endued  me,  etc.,  to  say  the 
nauie  signifies  a  present,  while,  according  to  the 
words  following,  it  signifies  dwelUr,  The  name  of 
Zebulun  is  first  formed  after  the  inference  which 
Leah  drew  from  the  divine  gift  or  present.  baT ,  to 
dwell,  alludes  to  the  preceding  T3T ,  to  make  a  pres- 
ent ;  both  verbs  are  awa^  Key. — Dinah,  is  mentioned 
on  account  of  the  history,  ch.  xxxiv.  Ch.  xx.tvii.  .35 
and  cli.  xxxvi.  7  seem  to  intimate  that  he  had  other 
daughters,  but  they  are  not  mentioned  further. 
Dinah  is  the  female  Dan.  Leah  retains  her  supe- 
riority. Hence  there  is  no  fuller  explanation  of 
the  name  after  the  deed  of  Dinah's  brothers,  ch. 
zsxlv. 

9.  Vers.  22-24.  Rachel  the  mother  of  Joseph. — 
And  God  remembered  Rachel. — The  expression : 
he  remembered,  here  also  denotes  a  turning-point 
after  a  long  trial,  as  usually,  e.  g.,  ch.  viii.  1.  In 
relation  to  the  removing  of  unfrultfulness,  see  1  Sam. 
i.  19. — And  God  hearkened  to  her. — She  there- 
fore obtained  fruitfulness  by  prayer  also. — Joseph. 
— This  name,  in  the  earlier  document,  as  Knobel 
expresses  himself,  is  called  "Dsi"' ,  one  that  takes 
away,  1.  e.,  takes  away  the  leproach,  from  CDX ;  and 
then,  in  the  second  document,  he  shall  add,  from  Tp'^. 
Delitzsch  also  explains  :  one  that  takes  aieai/.  Keil 
adopts  both  derivations.  The  text  only  allows  the 
latter  derivation :  he  >na>/  add.  To  take  away  and 
to  add  are  too  strongly  opposed  to  be  traced  back 
to  one  etymological  source.  Rachel,  it  is  true,  might 
have  revealed  the  sentiments  of  her  heart  bv  the 
expression  :  God  hath  taken  away  my  reproach  ;  but 
she  was  not  able  to  give  to  her  own  sons  names  that 
would  have  neutralized  the  significance  and  force 
of  thi  names  of  her  adopted  sons  Dan  and  Naphtali 
That  she  is  indebted  to  God's  kmdness  for  Joseph, 
while  at  the  same  time  she  asks  Jehovah  for  another 
son,  and  thereupon  names  Joseph,  does  not  furnish 
any  sufficient  occasion  for  the  admission  of  an  addi- 
tion to  the  sources  of  scripture,  as  Delitzsch  assmnes. 
The  number  of  Jacob's  sons,  who  began  with  Jeho- 
vtl,  was  also  closed  by  Jehovah.  For,  according  to 
'be  number  of  twelve  tribes,  Israel  is  Jehovah's 
oovenant  people. 

In  regard  to  the  fact,  however,  that  Jacob's 
ehildren  were  not  bom  chronologically  in  the  pre- 
ceding order,  compare  Delitzsch  with  reference  to 
EushiBiDS:  Prreviiratio  Evang.,  ix.  21,and  Astruc.  : 


"  Conjectures,"  p.  396,  and  Keil.  The  first-born 
Reuben,  was  born  probably  during  the  first  year  of 
the  second  seven  years,  and  Joseph  at  the  close  of 
the  same.  All  the  sons,  therefore,  were  born  during 
the  second  heptade.  Dinah's  birth,  no  doubt,  occuri 
also  during  this  period,  though  Keil  supposes,  from 
the  expression  ",ns,  that  she  may  have  been  bor/i 
later.  But  if  we  now  adopt  the  chronological  sue 
cession,  Leah  would  have  given  birth  to  seven  chL 
dren  in  seven  years,  and  even  then  there  was  a  pause 
for  some  time  between  two  of  them.  The  imperfect, 
with  the  T  consecutive,  however,  does  not  express 
always  a  succession  of  time,  but  sometimes  also  it 
expresses  a  train  of  thought.  We  may  suppo.se, 
therelbi'e,  that  Leah  gave  birth  to  the  first  four  son« 
during  the  first  four  years.  In  the  meanwhile,  how 
ever  (not  after  the  expiration  of  the  four  years) 
Rachel  effected  the  birth  of  Dan  and  Naphtali  bj 
Jacob's  connection  with  Bilhali.  This  probably  in 
dueed  Leah,  perhaps  in  the  fifth  year,  to  emulate  hef 
example  by  means  of  her  handmaid,  who  in  a  quick 
succession  gave  birth  to  two  sons  in  the  course  of 
the  fifth  and  sixth  years.  During  the  sixth  and  sev- 
enili  years  Leah  again  became  a  mother,  and  a  short 
time  after  Zebulun,  Joseph  was  born  also.  Accord- 
ing to  Delitzsch,  Joseph's  birth  would  occur  between 
that  of  Issachar  and  Zebulun.  But  then  the  expres- 
sion ver.  2.T  would  not  be  exact,  and  the  naming  of 
Zebulun  by  his  mother  would  be  without  foundation. 
The  last  remark  also  bears  against  Keil's  view,  that 
Joseph  probably  was  born  at  the  same  time  with 
Zebulun,  though  he  also  considers  it  probable  that 
he  mav  have  been  born  later. 


DOCTRINAL  AND  ETHICAL. 

1.  The  divine  revelation,  its  consolations  and 
its  promises,  revive  the  believer,  so  that  he  can  pro- 
ceed on  his  pilgrimage  with  renewed  vigor.  An  ex- 
perience similar  to  that  at  Bethel  Jacob  afterwards 
met  with  at  Peniel  (ch.  xxxii.  30). 

2.  Eliezer,  acting  for  Isaac,  Jacob,  and  Moses, 
found  their  future  brides  by  the  side  of  wells.  These 
charming  descriptions  of  the  East  resemble  each 
other,  and  yet  greatly  differ  in  their  details.  On  ac- 
count of  their  significance  and  beauty,  they  were 
applied  to  spiritual  relations  by  the  fathers.  [See 
also  Wordsworth,  who  goes  fully  into  all  the  details 
of  these  analogies. — A.  G.] 

3.  Jacob  experienced  the  gracious  providence  of 
Jehovah  here  at  the  well,  through  one  act  after 
another:  Shepherds  from  Ilaran  ;  acquaintances  of 
Laban  ;  Rachel's  appearance ;  the  occasion  and  call 
to  assist  her  at  the  moment. 

■4.  Is  he  well?  lb  cibcji.  Happiness  and  wel- 
fare, according  to  the  oriental,  but  particularly  accord- 
ing to  the  biblical,  view,  consists  especially  in  peace, 
inviolability,  both  as  to  outward  and  inward  life. 

5.  Tin:  eharaclirs.  Zahan's  charaeter.  That 
Laban  was  really  a  sharer  m  the  theocratic  faith,  and 
susceptible  of  noble  and  generous  sentiment,  is  evi- 
dent not  only  from  the  manner  in  which  he  receives 
Jacob,  but  also  from  the  way  in  which  he  dismisses 
him  (eh.  xxxi.  24  ;  54  fif.).  But  we  also  see,  how,  un- 
der the  influence  surrounding  him  at  home  (ch.  xxxi. 
1 ),  the  selfishness  in  him  gradually  increased,  until  it 
cuhninated  in  the  base  use  which  he  made  of  hii 
nephew's  necessity  and  love,  and  thus,  at  last,  pro- 
ceeds to  practise  the  grossest  deception.     Eren  u 


t>32 


GENESIS,  OR  THE  FIRST   BOOK  OF   MOSER. 


this  deception,  however,  we  must  not  overlook  the 
fact  tliat.  .villi  a  friendly  interest  in  Jacob,  he  con- 
sidered it  as  a  pious  fraud.  He  was  \villing  to  give 
'>otli  his  daughters  to  Jacob ;  perhaps,  too,  he  had  in 
his  eye  Leah's  quiet  but  vehement  affection  for  Jacol). 
He  so  far  lestrained  his  selfishness,  also,  that  he  per- 
mits Jacob  to  return  home  with  the  large  possessions 
that  he  had  acquired  while  with  him.  Moieover,  he 
had  to  overcome  the  excited  spirit  of  his  sons  and 
brethren.  The  lower  standpoint  which  be  occupies 
is  e^ident  from  the  fact  that  he  himself  leads  his 
nephew  into  a  theocratic  double-marriage,  but  per- 
haps also  with  the  intention  of  securing  to  his  house, 
with  greater  certainty,  a  full  share  in  the  mysterious 
blessing  expected  by  Abraham,  and  because  he  qui- 
etly consented  that  the  strife  of  his  daughters  should 
involve  Jacob  still  farther  in  polygamy. — As  to  Leah, 
the  narrator  has  no  fault  to  find,  except  that  lier 
eyes  were  not  as  beautiful  as  those  of  her  sister,  but 
were  tender.  The  vehement,  though  quiet  love  for 
Jacob,  as  seen  on  every  occasion,  no  doubt  made  her 
also  willing  to  enter  into  the  deception  of  Jacob  by 
Laban.  Besides,  she  regarded  herself  certainly  as 
excusable  upon  higher  grounds  and  motives,  just  as 
Thamar,  who  fanatically  married  into  the  house  of 
promise,  and  that  by  a  guilty  course  (ch.  xxxviii). 
Her  increasing  humility  (see  Exegesis)  causes  her  to 
be  an  object  of  Jehovah's  peculiar  regard,  or  rather, 
by  this  humility,  her  especial  election  as  ancestress 
of  David  and  tlie  Messiah  becomes  evident,  and  even 
in  her  over-zealous  strife  with  her  sister,  in  which 
the  question  is  about  the  increase  of  the  patriarchal 
family,  her  ,'^elf-denial  is  proven  by  the  struggle  with 
whicli  she  gives  her  maid  to  Jacob,  and  the  kindness 
with  which  she  gave  the  mandrakes  to  her  sister. 
Rachel,  on  the  other  hand,  possessed  not  only  bright 
eyes,  but  also  ardent  affections.  In  the  fiery  and 
glowing  nature  of  her  affection  (ch.  xxx.  1),  as  well 
as  in  her  cunning  (ch.  xxxi.  34,  35)  Rachel  is  the 
image  of  Rebekah,  but  with  these  features  of  char- 
acter more  strongly  marked.  So  also  at  the  end,  in 
the  tragical  issue  of  her  life.  For  as  Rebekah  did 
not  reach  the  goal  and  see  Jacob  again,  so  Rachel 
did  not  attain  her  aim  in  sharing  witli  him  peacefully 
anil  honorably  his  paternal  heritage.  In  Rachel's 
sinful  impatience  too,  there  was  not  wanting  also  a 
moral  element,  for  "  the  pure  desire  of  parents  for 
offspring  is  the  highest  degree  of  virtuous  matri- 
mony." Delitzsch  (see  p.  4H5,  and  the  words  of 
Luther  there  c|uoted).  Keil,  without  any  sufficient 
reason,  places  Rachel  (p.  206),  in  leligious  respects, 
below  Liah.  nistinctions  of  election  are  not  always 
contrasts  of  light  and  darki»ess.  Finally,  Jacob  here 
appears  clearly  as  the  man  of  the  wrestlings  of 
faith,  and  as  tlie  patriarch  of  hope.  However  pru- 
dent, it  happens  to  liim  as  to  the  (Edipus  in  the  Greek 
tragedy.  (Kdipus  solved  the  riddle  of  the  sphinx, 
yet  is  Mind,  and  remains  blind  in  relation  to  the 
riddle  of  his  own  life.  Lab^in  cheated  him,  as  his 
sons  did  afterwards,  and  he  is  punished  through  the 
same  transgression  of  whicli  be  himself  was  guilty. 
Jacob  is  to  struggle  for  everything — for  his  birth- 
right, his  Rachel,  his  herds,  the  .security  of  his  lih', 
the  rest  of  his  old  age,  and  for  hia  grave.  But  in 
[lie.se  stru^'glcs  he  does  not  come  off  without  many 
tiansgres.sioiiB,  from  which,  however,  as  God's  elect, 
he  is  liberated  by  severe  discipline.  He,  therefore, 
j(  .stamped  as  a  man  of  hope  by  the  divine  provi- 
dence. As  a  fugitive  he  goes  to  Ilaran,  as  ii  fugitive 
tie  retuinH  home.  Seven  years  he  hopes  for  Rachel, 
twenty  years   he  hopes  for  a  return  home  ;  to  the 


very  evening  of  his  life  he  is  hoping  for  the  recot 
cry  of  Joseph,  his  lost  son  in  Sheol ;  even  whilst  ht 
is  dying  upon  Egyptian  soil,  he  hopes  for  a  grave  in 
his  native  country.  His  Messianic  hope,  however, 
in  its  full  development,  rises  above  all  these  instaa 
ces,  as  is  evident  in  the  three  chiof  stages  in  his  hfa 
of  f;iith  :  Bethel,  Feniel,  and  the  blessing  of  his  son! 
upon  his  death-bed.  His  life  differs  from  that  of  hil 
father  Isaac  in  this  :  that  with  Isaac  the  quickening 
experiences  fall  more  in  the  earlier  part  of  his  life, 
but  with  Jacob  they  occur  in  the  latter  half;  and 
that  Isaac's  life  passes  on  quietly,  whilst  storms  and 
trials  overshadow,  in  a  great  measure,  the  pilgrimage 
of  Jacob.  The  Messianic  suffering,  in  its  typica* 
features,  is  already  seen  more  plainly  in  him  than  in 
Isaac  and  Abraham ;  but  the  glorious  exaltation 
corresponds  also  to  the  deeper  humiUation. 

6.  Jacob's  service  for  Rachel  presents  us  a  pic- 
ture of  bridal  love  equalled  only  m  the  same  devel- 
opment and  its  poetic  beauty  in  the  Song  of  Solo- 
mon. It  is  particularly  to  be  noticed  that  Jacol^ 
however,  was  not  indifferent  to  Rachel's  infirmities 
(ch.  xxx.  2),  and  even  treated  Leah  with  patience  and 
indulgence,  though  having  suffered  from  her  the 
most  mortifying  deception. 

1.  The  deception  practised  by  Laban  upon  Jacob 
was  perfectly  fitted,  viewed  as  a  divine  punishment 
tlirough  human  sin,  to  bring  his  own  sin  before  hia 
eyes.  As  he  introduced  himself  as  the  first-born,  by 
the  instigation  of  his  mother,  so  Leah,  the  first-bom, 
is  introduced  to  him  by  his  mother's  brother,  under 
the  pretence  of  the  appearance  of  his  own  Rachel. 
And  this  deception  Laban  even  excuses  in  a  sarcastio 
way,  with  the  custom  as  to  the  birthright  of  the 
daughters  at  Haran.  Thus  Jacob  atones  for  his  cun- 
ning, and  Laban  truly  must  atone  for  his  deception. 

8.  Leah's  election  is  founded  upon  Jehovah's 
grace.  Without  any  doubt,  however,  she  was  fitted 
to  become  the  ancestress  of  the  Messianic  line,  not 
only  by  her  apparent  humility,  but  also  by  her  in 
nate  powers  of  blessing,  as  well  as  by  her  quiet  and 
true  love  for  Jacob.  The  fulness  of  her  life  be- 
comes apparent  in  the  number  and  the  power  of  lier 
children  ;  and  with  these,  therefore,  a  greater  strength 
of  the  mere  natural  life  predominates.  Joseph,  on 
the  cimtrary,  the  favorite  son  of  the  wife  loved  with 
a  bridal  love,  is  distinguished  from  his  brethren,  aa 
the  separated  (ch.  xlix.)  among  them,  as  a  child  of  a 
nobler  spirit,  whilst  the  import  of  his  life  is  not  aa 
ricli  for  the  future  as  that  of  Judah. 

9  If  we  woidd  regard  the  deception  and  impo- 
sition practised  upon  Jacob  as  at  all  endurable,  we 
must  assume,  on  the  one  hand,  Leah's  fanatic  and 
vehement  love  ;  on  the  other,  his  own  perfect  illu- 
sion. This  unconscious  error  and  confusion  of  na- 
ture, seems  almost  to  have  been  transmitted  to  Reu- 
ben, the  first-born  (ch,  xxxv.  2'i  ;  xlix.  21);  and 
therefore,  in  consequence  of  his  offence,  he  also  lost 
the  birthright.  We  cannot,  however,  entirely  con- 
cur in  Luther's  view,  which  Delitzsch  approves,  that 
while  there  was  nothing  adulterous  In  the  connectioij 
of  .lacob  and  Leah,  it  was  still  extra-natural,  and  ic 
that  sense,  monstrous.  There  was  undoubti'dly  an 
impure  and  unnatural  element  in  it.  But  we  must 
bear  in  mind,  as  was  remarked  above,  not  only 
Leah's  love,  but  also  Jacob's  self-oblivion,  in  which 
the  fi'ce  choice  is  gi/nerally  limited  and  restrained  by 
the  blind  forces  of  the  night-life,  through  and  in 
which  God  works  with  creative  energy.  It  is  tha 
moment  in  which  the  man  falls  back  into  the  hand 
of  God  as  the  creator. 


eUAF.    XXIX.    1— XXX.   24. 


5Sh 


10.  The  difference  between  the  hou.'ie  at  Haran 
and  Isaac's  house  at  Beer-sheba,  appears  from  this, 
that  Laban  entangled  Jacob  in  polygamy.  And 
even  in  this  case  the  evil  consetiuences  of  polygamy 
jppear  :  envy,  jealousy,  contention,  and  an  increased 
j/cnsuality.  Nevertheless  Jacob's  case  is  not  to  be 
judged  according  to  the  later  Mosaic  law,  which 
prohibited  the  marrying  of  two  sisters  at  the  .same 
time  (Lev.  xviii.  18).  Calvin,  in  his  decision,  makes 
no  distinction  between  the  times  and  the  economies, 
a  fact  which  Keil  justly  appeals  to,  and  insists  upon 
as  bearing  against  his  harsh  judgment  (that  it  was  a 
case  of  incest)  (p.  205). 

1 1.  In  our  narrative  we  first  read  of  a  great  and 
splendid  wedding-feast,  lasting  for  seven  days.  It  is 
therefore  not  by  chance  that  this  splendid  wedding- 
feast  was  followed  by  a  painful  illusion.  And,  leav- 
ing out  of  view  grosser  deceptions,  how  often  may 
Rachel's  image  have  been  changed  afterwards  into 
Leah's  form. 

12.  While  the  sisterly  emulation  to  surpass  each 
other  in  obtaining  children  is  tainted  with  sin,  there 
is  yet  at  the  bottom  a  holy  motive  for  it,  faith  in  the 
Abrahamie  promise  consisting  in  the  blessing  of 
theocratic  births.  Thus  al-^o  we  can  explain  how  the 
fulness  of  the  twelve  tribes  proceeded  from  this 
emulation. 

13.  Isaac's  prejudice,  that  Esau  was  the  chosen 
•ne,  seems  to  renew  itself  somewhat  in  Jacob's 
prejudice  that  he  must  gain  by  Rachel  the  lawful 
heir.  The  more  reverent  he  appears  therefore,  in 
•jeing  led  by  the  spirit  of  God,  who  taught  him,  not- 
withstanding all  his  preference  for  Joseph,  to  recog- 
nize in  Judah  the  real  line  of  the  promise. 

14.  That  the  respective  moi  hers  themselves  here 
issign  the  names,  is  determined  by  the  circumstances. 
The  entire  history  of  the  birth  of  these  sons,  too,  is 
reflected  in  their  names.  Of  similar  signification  are 
Ihe  names  :  Gad  and  Asher ;  Levi  and  Zebuhui ; 
Biraeon  and  Naphtali ;  Judah  and  Joseph  ;  Reuben 
and  Benjamin  born  afterwards;  Issachar,  Dan  and 
1  )inah. 

15.  The  progress  of  life  equalizes  and  adjusts, 
LO  a  great  extent,  the  opposition  between  J^icob's 
love  for  Rachel  and  his  disregard  toward  Leah,  espe- 
cially by  means  of  the  children.     At  the  same  time 

(in  which  he  recognizes  Leah's  resignation,  Rachel's 
passionate  ill-humor  incites  him  to  anger. 

16.  Me  shall  add;  he  shall  give  to  me  another 
ton.  This  wish  was  fulfilled,  and  was  the  cause  of 
her  death.  She  died  at  Benjamin's  birth,  llow 
dangerous,  destructive,  and  fatal,  the  fulBhnent  of 
a  man's  wishes  may  be  to  him,  is  illustrated  by  fre- 
quent examples  in  the  Scriptures.  Sarah  wished  for 
a  son  from  Hagar,  a  source  of  great  grief  to  her. 
The  desire  of  Judas  to  be  received  among  the  dis- 
ciples of  Jesus  was  granted,  but  just  in  this  position 
he  fell  into  the  deepest  corruption.  Peter  wished 
to  be  as  near  as  possible  to  the  Lord  in  the  house  of 
the  high  priest,  but  hence  his  fall.  The  sons  of 
Zebedee  wished  for  places  at  the  right  and  left  hand 
of  Jesus, — had  their  wish  been  fulhlled  they  wouUi 
have  filled  the  places  of  the  malefactors  on  the  cross, 
\{  the  right  and  left  of  the  Crucified.  Rachel's  wish, 
it  is  true,  was  not  the  only  cause  of  her  death,  but 
with  a  certain  triumph  the  once  barren  one  died  in 
t'iuiJbirth,  just  as  she  was  completing  the  num!>er 
twelve  of  Israel's  sons. 

1 7.  How  important  Joseph's  birth  was  to  Jacob 
1b  seen  from  this :  that  henceforth  he  thinks  of  his 
journey  home,  although  the  report  looked  for  from 


Rebekah  tarried  1  ing.     He  was  urged  to  venture 
journey  home. 

18.  This  histoiy  of  Jacob's  and  Leah's  unioi 
sheds  a  softening  light  upon  even  the  less  happj 
marriages,  which  may  reconcile  us  to  them,  for  thii 
unpleasant  marriage  was  the  cause  of  his  becoming 
the  lather  of  a  numerous  posterity ;  from  it,  indeed, 
proceeded  the  Messianic  fine;  leaving  out  of  view  the 
fact  that  Leah's  love  and  humility  could  not  remain 
without  a  blessing  upon  Jacob.  The  fundamental 
condition  of  a  normal  marriage  is  doubtless  bridd 
love.  We  notice  in  our  narrative,  however,  how 
wonderfully  divine  grace  may  change  misfortune, 
even  in  such  instances,  into  rea;  good.  God  is  esp^ 
cially  interested  in  marriage  connections,  because  hi 
is  thus  interested  in  the  coming  generations. 


HOMTLETICAX.  AND  PaACTICAi. 

See  Doctrinal  and  Ethical  paragraphs.  Jacob't 
wrestlings  of  faith. — The  patriarch  of  hope. — Jacob's 
double  fiight,  from  Esau  and  from  Laban. — Rich  in 
fortune  and  rich  in  misfortune,  in  both  respects  rich 
in  blessing. — Jacob  and  Rachel,  or  the  consecration 
of  bridal  love.' — The  shepherd  and  the  shepherdess : 
the  same  condition. — Jacob's  service  for  his  bride  a 
type  of  the  same  service  of  Christ  for  the  church, 
his  bride. — Rachel  and  Leah,  or  God  makes  a  great 
diS'erence  between  his  children,  and  yet  esteems  them 
alike  according  to  his  justice. — The  three  marriage 
connections  at  wells :  that  of  Isaac,  of  Jacob,  and 
of  Moses, — The  names  of  Jacob's  sons,  a  type  of 
human  weakness  and  divine  salvation  in  his  house. 
(Texts  for  marriage  occasions.) 

To  Section  First,  veti.  1-S.  Starke:  Cramer  ;  If 
God's  command  and  promise  are  before  us,  we  can 
proceed  in  our  undertakings  vrith  joy  and  confidence. 
— Places  where  weUs  are  mentioned  (see  Concord- 
ances^.^(Jesus,  the  well  of  life.  The  stone,  the 
impotence  of  human  nature,  to  be  removed  by  faith. 
Since,  according  to  ch.  xxxi.  47,  the  Chaldffian.s  spoke 
a  difierent  language  from  that  of  the  inhabitants  of 
Canaan,  Jacob  probably  made  himself  understood  to 
the  people  of  Haran,  because  he  had  learned  the 
Chaldee  from  his  mother  (Clericns). — The  changing 
of  the  language  of  the  patriarchs  into  the  later  He- 
brew of  the  Jews.)  [There  is  every  reason  to  believe 
that  these  dialects  were  then  so  nearly  alike  that 
there  was  no  difficulty  in  passing  from  one  to  the 
other. — A.  G.] — Because  the  word  peace  embracea 
both  spiritual  and  natural  well-being,  the  Hebrews 
used  it  as  a  common  salutation. 

Section  Second,  vers.  9-14.  Divine  providence 
was  here  at  work. — (Allegory  of  the  well.  How 
Christ  has  removed  the  heavy  stone  of  sin  and  death. 
The  three  herds  referred  to  the  three  days  in  which 
Christ  was  in  the  grave!  etc.  Burmann.) — Ver.  13. 
This  was  necessary  in  order  to  remove  all  suspicion 
from  the  mind  of  Laba:i,  since  he  still  remembered 
what  a  numerous  retinue  had  accompanied  Eliezer. 
— .\s  three  distinguished  patriarchs  found  theii 
brides  at  wells  ^Moses  and  his  Zipporah),  just  so  the 
Lord  Christ  presents  to  himself  the  cliurch,  his  spir- 
itual bride,  through  holy  baptism,  as  the  laver  in  tho 
word. — Schroder  :  Their  first  meeting  a  prophecy 
of  their  whole  future  united  life. — Ver.  11  ^Calviu), 
In  a  chaste  and  modest  Ufe  greater  liberties  were 
allowed. — (If  any  one  turn  to  the  true  source  of  wis 
dora,  to  the  word  of  God,  and  to  the  Saviour  revealee 


d31 


GENESIS,  OR   THE   FIRST   BOOK   OF   MOSES. 


therein,  be  will  receive  celestial  wisdom  for  his  bride. 
Berl.  Bibel.) 

Section  Third,  yets.  15-25.  Ver.  20.  As  a  regular 
servant.  A  tvpical  intimation  of  the  Messiah,  who 
in  the  form  of  a  servant,  with  great  and  severe  toil, 
obtained  his  bride. — (Reward  of  Jacob's  patient 
waiting,  of  his  faith  and  his  chastity. — Ver.  18.  Vir- 
tuous maidens  do  not  attend  large,  exciting  assem- 
blies, to  get  a  husband,  but  remain  at  their  vocation, 
and  trust  in  Goa,  who  is  able  to  give  to  them  a  pious, 
honorable,  and  upright  husband. — Lange:  If  tlie 
whole  difficult  service  became  easy  to  Jacob  from 
the  love  he  had  to  Rachel,  why  should  it  not  be  said 
of  God's  children,  that  it  is  from  love  to  God  that 
we  keep  his  commandments,  etc.  (1  John  v.  3). — 
Bibl.  Wirt. :  A  chn-tc  love  is  a  beautiful  thing,  by 
which  conjugal  low-  is  afterwards  more  and  more 
Btrengthened  and  coiiHrmed. — Ver.  2.^.  Here  Jacob 
might  have  understood  how  it  grieved  Esau  when,  for 
the  sake  of  his  birthright,  he  hud  practised  upon  him 
such  cimning  and  deceit.  As  he  had  done  unto  oth- 
ers, God  permitted  that  he  should  receive  from  others. 
— The  crafty  Laban  wears  the  image  of  the  world; 
whoever  serves  it  never  receives  what  he  expects  ; 
he  looks  for  Rachel,  and  behold  it  is  Leah  (Olear). 

Gerlach  :  From  this  instance  onward  (especially) 
God  speaks  to  Jacob  by  every  occurrence.  Laban 
deceives  him,  because  he  thinks  that  Laban's  (Ja- 
cob's ?)  service  will  be  profitable  to  him,  and  thus 
he  (Laban)  lo.^es  not  only  a  great  part  (?)  of  his  herds, 
but  is  also  obUged  lo  part  from  his  children. — The 
misery  of  bigamy :  it  was  therefore  expressly  forbid- 
den in  the  law  (Lev.  xviii.  18)  that  any  one  should 
marry  two  sisters  at  the  same  time,  or  to  favor  one 
wife  before  the  other  (Deut.  xxi.  17).  The  seven 
years  of  service  reminds  us  perhaps  of  the  later 
statute  among  the  IsraeUtes,  according  to  which  ser- 
vants were  to  obtain  their  freedom  during  the  sev- 
enth year  (Exod.  xxi.  2) ;  Jacob,  theretbre.  as  a 
compensation  for  the  daughters,  took  upon  himself 
a  seven  years'  service  (slavery). — (The  danger  of 
exciting  Esau  prevented  hiui  from  bringing  tlie  price 
from  his  liome,  even  had  he  entrusted  his  affair  to 
God.) — Schroder:  Space  is  no  obstacle  to  faith,  nor 
time  to  hope. — An  engagement  of  long  standing,  if 
decreed  by  God,  may  become  a  Siilutary  and  bene- 
ficial school  for  a  Christian  marriage. — Comparisons 
between  the  deception  prMctised  by  Laban  upon 
Jacob,  and  that  which  Jacob  practisrd  upon  Esau  : 
1.  One  brother  upon  another,  2.  There  the  younger 
instead  of  the  older ;  here  the  older,  etc.  a.  (Roos) 
He  did  not  know  Leah  when  he  was  married  lo  her, 
just  as  his  father  knew  him  not  when  he  blessed 
him.  4.  Leah  at  the  instigation  of  her  father,  Jacob 
at  tlie  instigation  of  his  mother. — But  he  received, 
notwithstanding  his  ignorance  as  to  Leah,  the  wife 
designed  lor  him  by  God,  who  was  to  become  the 
mother  cif  the  Mes.«iah,  Just  as  Isaac  blessed  him 
unwittingly  as  the  rightful  heir  of  tlie  promise.  Ah, 
in  how  many  errors  and  follies  of  men,  here  and 
everywhere,  do  we  find  (iod's  inevitable  grace  and 
faithfulness  inti-rtwined  (Koos). 

Section  J<'ourt/i,  vers.  26-30.  Starke  :  Ver.  27. 
It  is  remarkable  that  the  ancient  Jews,  at  births, 
marriages,  and  deaths,  observed  the  seventh  day  as 
an  holy  clay  (Gen.  xxi.  4  ;  Luke  ii.  21  ;  Gen.  1.  lU; 
Hir.  xxii.  13).  From  this  fact  we  may  conclude  that 
Ihi'  ancient  llelirews  already  considered  the  day  of 
birth  and  circumcision,  the  day  of  marriage,  and  the 
day  of  death,  as  the  thr.  e  most  important  ones  in 
Efe — (Ver.  aS.  Jacob  might  have  asked    for  a   & 


vorce.) — Jacob's  polygamy  not  caused  by  sensnality 
but  did  not  remain  unpunished. — (BuKMAX^:  Com 
paiison  between  *he  two  wives  and  the  Old  and  New 
Testament,  the  tivo  churches  to  whom  the  Lord  ii 
betrothed.  The  Old  Testament  Leah,  the  wearied, 
the  tender  eyed.)  —  Hall:  God  often  afflicts  ui 
through  our  own  friendship  (relatives).  He  often 
punishes  our  own  sins  by  the  sins  of  others,  before 
we  are  aware  of  it  (2  Sam.  xvi.  22).- — Osiasder  :  Oh, 
what  is  avarice  not  capable  of? — Hall  :  God's  chil- 
dren do  not  easily  obtain  what  they  wish  for,  but 
must  toil  hard  for  it ;  (German)  work  for  it,  tooth 
and  nail. — Schroder:  Jacob's  history,  in  its  turning- 
points,  meets  with  personages  who  serve  to  bring 
out  his  character  more  clearly  in  contrast  with 
theirs;  their  thoughts  bound  in  the  present, — his 
looking  on  into  the  future.     Thus  Esau  and  Laban. 

Section  Fifth,  vers.  S\-&5.  Starke:  Osiander: 
It  is  still  customary  with  God  t^  take  care  of  the 
distressed. — Cr.imer:  God  distributes  his  gifts  by 
parts.  Do  not  despise  any  one. — Hall:  God  kiiowi 
how  to  weigh  to  us  in  similar  ways  both  our  gifts  of 
grace  and  our  crosses. — Bibl.  Wirt. :  There  is  nothing 
so  bad  or  so  compUcated  but  that  God  can  bring  good 
out  of  it. — (Signification  of  the  word  from  which 
"  Judah"  is  derived:  1.  To  thank;  2.  to  commend; 
3.  to  praise;  4.  to  confess.)  From  this  Judah  al 
Jews  received  their  beautiful  name.  —  Gerlach 
Reuben :  see  a  son ;  in  allusion  to  Raah-Be-Onyi, 
i.  e.,  he  (Jehovah)  hath  looked  upon  my  affliction. — 
Schroder  :  The  mother  gives  tlie  names,  as  she  does 
also  in  Homer. 

Sectio)i  Sij-th,  ch.  xxx.  1-8.  Starke:  Bibl.  Wirt.: 
Impatience  is  the  mother  of  many  sins. — Even  to  the 
pious  in  their  married  life  the  sun  of  peace  and  har- 
mony does  not  always  shine  ;  at  times  dark  clouds  of 
dissension  and  strife  arise.  But  we  must  guard  in 
time  against  .such  clouds  and  storms. — We  must  not 
try  to  obtain  the  divine  blessing  by  unrighteona 
means. — .Schroder  :  Children  are  God's  gift.  All 
parents  should  consider  this,  and  take  such  care  of 
these  divine  gifts  that  when  God  calls  those  whom 
he  has  entrusted  to  them,  they  may  render  a  good 
account  (Vuler.  Herb.). — In  Rachel  we  meet  with 
envy  and  jealousy,  while  in  Jehovah  there  is  com- 
passion and  grace. 

Section  Seventh,  vers.  9-13.  Schroder:  For  all 
times  Israel  is  warned  by  the  jiatriarch's  culpable 
weakness  and  pliancy  in  relation  to  his  wives,  as  well 
as  by  the  frightful  picture  of  his  polygamy.  (Israel, 
it  is  true,  should  even  in  this  way  learn  to  distinguish 
the  times,  to  recognize  the  workings  of  divine  grace 
iu  and  over  the  errors  of  men,  and  to  rejoice  at  the 
progress  in  his  law.) 

Si ction  Eighth,  vers.  14—21.  Starke:  (Do  you 
ask  as  to  the  nature  of  the  Dudaim  ?  some  think  they 
are  lilies,  others  that  they  are  berries,  but  no  one 
knows  what  they  are.  Some  call  them  "  winter 
clierric's."  Luther.) — The  rivalry  of  the  sisters. 
Thus  God  punished  him  because  je  had  taken  two 
wives,  even  two  sisters.  Even  tlie  holy  women  were 
not  purely  and  entirely  spiritual. — Sciiuuder:  In 
reference  to  the  maid's  children,  God*s  name  is  nei- 
ther mentioned  by  Leah  nor  by  tlie  narrator.  They 
were  in  the  strictest  sense  begotten  in  a  natural  way 
(Hciigstenbcrg).  (This  is  wrong,  for  in  the  first 
place  Jacob  had  nothing  to  do  with  the  maids  in  the 
natural  way  of  mere  hi.st ;  2.  in  that  case  they 
would  not  have  been  numbered  among  the  Idessed 
seed  of  Israel.  'I'lie  principal  tribes,  nidaed,  did  no/ 
spring  from  them.) 


CHAP.    XXX.   26— XXXI.    1-3.  53," 


Section  Ninth,  vera.  22-24.  Starkb  :  Why  bar- 
renoess  was  considered  by  Abraham's  descendants 
u  a  sij;n  of  the  divine  curse:  1.  It  appeared  as  if 
they  were  excluded  from  the  promise  of  the  enlarge- 
ment of  Abraham's  seed  ;  2.  They  were  without  the 
hope  of  giving  birth  to  the  Messiah ;  3.  They  had 
f-0  share  in  God's  universal  command :  be  fruitful 


and  multiply. — Osiander  :  Our  prayers  are  not  to  bf 
considered  as  in  vain,  if  we  receive  no  answer  im 
mediately.  If  we  are  humbled  sufficiently  below  th« 
cross,  then  we  will  be  exalted. — Schroder  :  Luthei 
says  respecting  Jacob's  wives  that  they  were  nol 
moved  by  mere  carnal  desire,  but  looked  at  the  bles* 
ing  of  children  with  reference  to  the  promised  seed 


THIRD    SECTION. 

JaeoVa  thought  of  returning  home.     New  treaty  mith  Laban.     His  closely  calculated  propositum 
(Prelude  to  the  method  of  acquiring  possession  of  the  Egyptian  vessels).     Laban's  dis- 
pleasure,    God^s  command  to  return. 


Chapter    XXX.    25— XXXI.  1-3. 

25  And  it  came  to  pass,  when  Rachel  had  borne  Joseph,  that  Jacob  said  unto  Laoan, 
Send  me  away  [let  me  go],   that  I  may  go  unto  mine  own  place,  and  to  my  country. 

26  Give  me  my  wives  and  ray  children,  for  whom  I  have  served  thee,  and  let  me  go:   foi 

27  thou  knowest  my  service  which  I  liave  done  thee.  And  Laban  said  unto  him,  I  pray 
thee,  if  I  have  foimd  favour  in  thine  eyes,  tarry;  for  I  have  learned  by  experience' 

28  that  the  Lord  hath   blessed  me  for  thy  sake.     And  he  said,  [farther],  Appoint  me  thy 

29  wages,  and  I  will  give  it.     And  [But]   he   said   unto  him,  Thou  knowest  how  I  have 
'iO    served  thee,  and  how  thy  cattle  was  with  me  [what  thy  herds  have  become  under  me].     For  it  wax 

little  which  thou  hadst  before  I  came,  and  it  is  noiv  increased  unto  a  multitude;   and  the 
Lord  hath  blessed  thee,  since   my  coming'  [after me]  :  and  now  when  sliall  I  provide 

31  for  mine  own  house  also?  And  he  said.  What  shall  I  give  thee?  And  Jacob  said, 
Thou  shalt  not  give  me  anything  [anything  peculiar].  If  thou  wilt  do  this  thing  for  me,  I 

32  will  again  feed  and  keep  thy  flock  [small  cattle]  :  I  will  pass  through  all  thy  flock  to-day, 
removing  from  thence  all  the  speckled  and  spotted  [dappled]  cattle  [lambs],  and  all  the 
brown  [dark-colored]   cattle  among  the  sheep,  and  the  spotted  and  speckled  among  the 

33  goats:  and  of  such  shall  be  my  hire.  So  shall  my  righteousness  [rectitude]  answer  for 
me  in  time  to  come,'  when  it  shall  come  for  my  hire  ;  before  thy  face :  every  one  that 

•     is  not  speckled  and  spotted  among  the  goats,  and  brown  among  the  sheep,  that  shall  be 

34  counted  stolen  with  me.     And  Laban  said,  Behold,  I  would  it  might  be  according  to 

35  thy  word.  And  he  removed  that  day  the  he-goats  that  were  ringstreaked  [striped]  and 
spotted,  and  all  the  she-goats  that  were  speckled  and  spotted,  and  every  one  that  had 
some  white  in  it,   and  all  the  brown  among  the  sheep,  and  gave  them  into  the  hands 

36  of  his  sons.  And  he  set  three  days'  journey  betwixt  himself  [the  shepherds  and  flocks  of  Laban] 
and  Jacob  [the  flocks  ofjacob  under  his  sons] :  and  Jacob  fed  the  rest  [the  sifted]  of  Laban'a 
flocks. 

37  And  Jacob  took  him  rods  of  green  poplar,  [gum]  and  of  the  hazel  [almond]  and  chest- 
nut-tree [maple]  * ;  and  pilled  white  streaks  in  them,  and  made  the  wliite  appear  which 

38  was  in  the  rods.  And  he  laid  the  rods  which  he  had  [striped]  pilled  before  the  flocks 
in  the  gutters  in  the  watering-troughs'  when  the  flocks  came  [to  which  the  flocks  must  come] 

39  to  drink,  that  they  should  conceive  when  they  came  to  drink.  And  the  flocKs  con- 
ceived before  the  rods,  and  brought  forth  [threw,  oast]  ringstreaked,  speckled  and  spotted. 

10  And  Jacob  did  separate  the  lambs,  and  set  the  faces  of  the  flocks  toward  the  ring- 
straked,  and   all  the  brown  in  the  flock  of  Laban ;   and  he  put  his  own  flocks  by  them- 

41  selves,  and. put  them  not  unto  Laban's  cattle.  And  it  came  to  pass,  whensoever  the 
stronger  cattle  did  conceive,  that  Jacob  laid  the  rods  before  the  eves  of  the  cattle  in  th« 

42  gutter.s,  that  they  might  conceive  among  the  rods.     But  when  the  cattle  were   feeble, 

43  he  put  ihem  not  in:  so  the  feebler  were  Laban's.  and  the  stronsrer  Jacob's.     And  the 


630 


GENESIS,  OK   TUE   FIRST   BOOK   OF   MOSES. 


man  increased  exceedingly,  and  had  much  [small]   cattle,  and  maid-servants,  and  met) 
servants,  and  camels  and  asses. 
Cu.  XXXI.  1   And  he   heard  the  words  of  Laban's   sons,  saying,  Jacob  hath  taken 

away  all  that  was  our  father's ;  and  of  that  which  ivas   our  father's  hath   he  gotten  all 

2  this  glory   [riches]."     And  Jacob  beheld  the  countenance  of  Laban,  and,  behold,  it  wa> 

3  not  toward   him   as  before  '  [formerly].     And  [Then]  the  Lord  said  imto  Jacob,  Return 
unto  the  land  of  thy  fathers,  and  to  thy  kindred  [thy  home] ;   and  I  will  be  with  thee. 

['  Ver.  27.--Lit.,  I  have  augured,  "^nuins  ;  Sept.,  oluvi^otian  ;  not  that  Lahan  was  a  serpent-woishipper,  but  that  b< 
ased  di\ination  as  the  heathen  ;  and  thus  drew  his  inferences  and  auguries.— A.  G.J 

l'  Ver.  311. -Lit.,  at  my  foot.— A.  GJ 

[3  Ver.  33. — Lit.,  in  day  tO'Viorrow — the  future— at  all  times,  when,  etc.    Lange  renders  "  when  thou  shalt  come  npo 
M  to  my  wages  ;  i.  e.,  to  examine. — A.  G.] 

[<  Ver.  37.— Heb.,  ^liaiS  .  plane-ti-ee  ;  so  Sept..  Vulg.  and  Syriac.— A.G.] 

I'   nsaW,  an  unusual  archaic  form  foi  nj'i"'?^.   Keil.— A.  G.] 

(•  Oh.  XXXI.    Ver.  2.— Lit.,  weight.— A.  G.J 

]}  Ver.  2.— Lit.,  as  yesterday,  the  day  before.— A.  G.) 


GENERAL  PRELIMIKARy  REMARKS. 

1.  The  term  iibjS ,  ver.  27  (conip.  ch.  xii.  13), 
shows  that  this  section,  according  to  Knobel,  is  Je- 
hoyistic. 

2.  In  consequence  of  Laban's  deception,  Jacob 
must  serve  fourteen  years  for  his  Rachel.  According 
to  ch.  xxxi.  41  he  served  him  six  years  longer, 
agreeably  to  the  terms  of  the  contract  that  he  had 
just  now  concluded  with  him. 

3.  The  doubtful  way  in  which  he  now  secured  his 
reward  leads  us  to  conjecture  that  he  was  conscious 
that  he  had  been  defrauded  by  Laban,  and  that  he 
was  deahiig  with  a  selfish  man,  whose  selfishness  and 
power,  he  tliought.  could  only  be  countervailed  by 
cunning.  Nor  is  it  to  be  denied  that  wisdom's 
weapon  Is  given  to  the  feeble  to  protect  himself 
against  the  harsh  and  cruel  power  of  the  strong. 
Our  narrative  comes  under  the  same  category  with 
the  surreptitious  obtaining  of  the  blessing  of  the 
first-born  by  Jacob,  and  the  acquisition  of  the  gold 
and  silver  vessels  of  the  Egyptians  by  the  Israelites. 
The  ]irudence  manifested  in  these  cases  is  the  same ; 
but  still  tliere  was  a  real  deception  in  the  first  case 
(one  deception,  however,  against  another);  in  the 
present  case  it  was  simply  an  overreaching,  while  in 
the  third  they  were  only  availing  themselves  of  the 
situation  of  the  Egyptians,  i.  e.,  their  disposition. 
In  all  three  cases,  however,  the  artlul,  or  at  least 
wisely-calculated,  project,  was  provoked  l>y  a  great 
and  gross  wrong.  Esau  proposes  to  take  hack  the 
birthright  which  he  had  sold  to  Jacob,  Laban 
caused  him  to  perform  a  service  of  foui  teen  years, 
and  intends  to  make  him  still  further  a  jtri-y  to  his 
avarice.  The  Egyptians  have  indeed  consumed  the 
very  strengtli  of  Israel  by  their  bondage.  And  if 
the  scale  here  tiu'ns  against  Jacob  because  he  thus 
cunningly  overreached  his  father-in-law,  it  is  bal- 
anced by  Laban's  pressing  him  again  into  his  ser- 
vice, that  he  might  misuse  him  anew ;  nor  is  the 
marvellous  chariu  to  be  lel't  out  of  view,  which  lay 
in  bis  ancient,  nomadic  science  and  art.  Superior 
Biirjds  were  never  inclined  to  let  their  arts  and  sciences 
ie  donnant. 

EXEOETICAL  AND  ORITICAI,. 

1.  Vers.  25-34.  The  tirm  ontnirl. — When  Ra- 
ohel. — At  Joseph's  birth  [which  theref'orc  could  not 
hive  occurred  until  the  lifteenth  year  ol  his  residence 


with  Laban. — A.  G.]  a  strong  feeling  comes  ovei 
Jacob,  which  leads  him  to  believe  that  he  is  to  re 
turn  iiome  without  having  received  a  call  from 
thence  or  a  divine  command  here.  It  is  apparent 
from  what  follows  that  he  first  of  all  wished  to  be- 
come independent  of  Laban,  in  order  to  provide  for 
his  own.  He  is,  therefore,  soon  hampered  again, 
since  a  fair  prospect  opened  to  hiiii  now  and  here. 
Laban's  character  now  comes  into  view  in  every 
utterance. — May  I  still  grace,  etc.,  lit..  If  I  have 
found  favor,  etc.  If  this  expression  may  be  called 
an  aposiopesis,  we  must  still  bear  in  mind  that  this 
was  a  standing  form  of  expression  even  in  the  oath. 
Keil  supplies  "  slay  yet."  The  optative  form  already 
expresses  all  that  is  possible.  If  Tens  is,  accord- 
ing to  Delitzsch,  a  lieathen  expression,  then  the 
phraseology  in  Laban's  mouth  appears  more  striking 
still,  through  the  eoimection  of  this  expression  with 
Jehovah's  name.  —  Appoint  me.  —  He  not  only 
recognizes,  almost  fawningly,  Jacob's  worth  to  his 
house,  but  is  even  willing  to  yield  unconditionally  to 
his  determination — a  proof  that  he  did  not  expec' 
of  Jacob  too  great  a  demand.  But  Jacob  is  not  ii 
clined  to  trust  himself  to  his  generosity,  and  hence 
his  cunningly  calculated  though  seemingly  trifling 
demanil,  Laban's  consent  to  his  demand,  however, 
breathes  in  the  very  expression  the  joy  of  selfishness ; 
and  it  is  scarcely  sufficient  to  translate :  Behold,  I 
would  it  might  be  according  to  thy  word.  But 
Jacob's  proposition  seems  to  point  to  a  very  trifling 
reward,  since  the  sheep  in  the  East  are  nearly  all 
white,  while  the  goats  are  generally  ot  a  dark  color 
or  speckled.  For  he  only  demands  of  Laban's  herds 
those  sheep  that  have  dark  spots  or  specks,  or  that 
are  entirely  black,  ami  those  only  of  the  goats  that 
were  white-spotted  or  striped.  But  he  does  not  only 
ilemand  the  speckled  laini)s  brought  forth  hi'realtcr, 
after  the  |)rescnt  immber  of  such  are  set  aside  for 
Laban  (Tueh,  Jianmg.,  Kurtz),  but  tiie  piesent  iu- 
speetion  is  to  lorni  the  first  stock  of  his  herds  (Kno- 
bel, Dehtzseh).  [The  words,  "thou  shalt  not  give 
me  anytliing,"  seem  to  indicate  that  Jacob  had  no 
stock  from  Laban  to  begin  with,  and  did  not  intend 
to  be  de|iendent  upnn  him  for  any  part  of  his  po.^ses- 
sions.  Tho-se  of  this  de.-criplion  which  should  ap- 
pear amiiiig  the  (locks  should  i>c  his  hire,  lie  would 
depend  upon  the  divine  providence  and  his  own  skill 
lie  would  be  no  moie  indebted  to  Laban  tJian  .\l)ra 
ham  to  the  king  of  Sodom. — A,  (i.J  Altcrwards, 
also,  the  speckled  ones  brought  forth  among  Laban't 


CHAP.  XXX.   25— XXXI.   I-s. 


53". 


lleM'j!  are  to  be  added  to  his,  as  is  evident  from  his 
following  arts.  Michaelis  and  Bohlen  miss  the  pur- 
port, but  it  lies  in  verse  33.  For  when  he  invites 
Latiunto  muster  his  herds  iu  time  tocotre,  lira  CT':, 
it  surely  does  not  mean  literally  the  next  day,  as 
Delitzsch  supposes,  but  iu  time  to  come  (see  Gesenius, 
ims).  As  often  as  Laban  came  to  Jacob's  herds  in 
the  future  he  must  regard  all  the  increase  in  speckled 
«nd  ringstreaked  lambs  as  .Jacob's  property,  but  if 
he  found  a  purely  white  sheep  or  an  entirely  black 
goat,  then,  and  only  then,  he  might  regard  it  as 
stolen.  (As  to  the  sheep  and  goats  of  the  East,  see 
Bible  Dictionaries,  the  Natural  History  of  the  Bible, 
and  Knobkl,  p.  246.)  Moreover,  this  tr.msaction 
is  not  conducted  wholly  "  in  the  conventional  forms 
of  oriental  politeness,  as  in  ch.  xxiii.,  between  Abra- 
ham and  the  Hittites  "  (Del.).  Laban's  language  is 
submissive,  while  that  of  Jacob  is  very  frank  and 
bold,  as  became  liis  invigorated  courage  and  the 
sense  of  the  injustice  which  he  had  suffered. 

2.  Vers.  35,  3ii.    The  separation  of  the  herdx. — 

And   he  removed It  surely  is   not   correct,    as 

RosenmiiUer,  Maurer,  Del.  and  Keil  suppose,  that 
Laban  is  here  referred  to  ;  that  Laban,  "  to  be  more 
certain."  had  removed  the  speckled  ones  himself  and 
put  them  under  the  care  of  his  own  sons.  In  this 
view  everything  becomes  confused,  and  Bohlen  justly 
remarks :  "  The  reference  here  is  to  Jacob,  because 
he  intended  to  separate  the  animals  (ver.  32),  as  cer- 
tainly it  was  proper  for  the  head  servant  to  do,  and  be- 
cause there  is  no  mention  of  Laban's  sons  until  ch. 
xxxi.  1,  while  Jacob's  older  children  were  certainly 
able  to  t.ikecare  of  the  sheep."  Reuben,  at  the  clo.'ie 
of  this  new  term  of  six  years,  had  probably  reached  his 
thirteenth  year,  Simeon  his  eleventh.  But  even  if  they 
had  not  reacheii  tliese  years,  the  expression  he  gave 
them,  T'33'T'a,  could  mean:  he  formed  a  new  family 
state,  or  herds,  as  a  possession  of  his  sons,  although 
they  were  assisted  in  the  man.^gement  by  the  mothers, 
maids,  and  servants,  since  he  himself  had  anew  become 
Laban's  servant.  Hence  it  is  also  possible  (ver.  36) 
for  him  to  make  a  distinction  between  himself  as  La- 
ban's servant,  and  Jacob  as  an  independent  owner,  now 
represented  by  his  sons.  It  is  altogether  improbable 
that  Jacob  would  entrust  his  herds  to  Laban's  sons. 
But  it  is  entirely  incomprehensible  that  Jacob,  with 

'his  herds,  could  have  taken  flight  nithout  Laban's 
knowledge,  and  gained  three  days  the  start,  unless 
his  herds  were  under  the  care  of  his  own  sons.  [This 
ia  of  course  well  put  and  unanswerable  on  tlie  suppo- 
sition that  the  sheep  and  goats  which  were  removed 
from  the  flocks  were  Jacob's  stock  to  begin  with, 
but  it  has  no  force  if  we  regard  these  .as  Laban's, 
and  put  therefore  under  the  care  of  his  own  sons, 
while  Jacob  was  left  to  manage  the  flocks  from 
which  the  separated   were    taken. — A.  G.] — Three 

days'  journey  betwixt Lit.,  "a  space  of  three 

days  between."  Certainly  days'  journeys  here  are 
those  of  the  herils  and  are  not  to  be  estimated  ac- 
cording to  the  journeys  of  men.  Again,  Jacob  is 
ahead  of  Laban  three  days,  and  yet  Laban  can  over- 
take him  We  may  conceive,  therefore,  of  a  dis- 
tance of  about  twelve  hours,  or  perhaps  eighteen 
miles.  By  means  of  this  sejiaration  Jacob  not  only 
gained  Laban's  confidence  but  also  his  property. 

3.  Vers.  37—13.  Jacobus  nianagenunt  of  Laban^s 
\erih. — Took  him  rods. — De  Wettk  :  Storax,  al- 
mond-tree, maple.  BtrssE.s  :  "  Gum-tree.  The  Alex- 
andrians here  translate,  styrax-tree,  but  Hos.  iv.  13 
poplars.     If  we  look  at  the   Arabic,  in  which  our 


Hebrew  word  has  been  preserved,  the  explanation 
of  styrax-tree  is  to  be  preferred.  It  is  similar  to  thi 
quince,  grows  in  Syria,  Arabia,  and  Asia  Minor, 
reaches  the  height  of  about  twelve  feet,  and  tur- 
nishes,  if  incisions  are  made  in  the  bark,  a  sweet, 
fragrant-smelling,  md  transparent  gum,  of  a  light- 
red  color,  called  styrax.  Almond-tree.  This  signifi. 
cation  is  uncertain,  since  the  hazelnut-tree  may  a!?c 
be  referred  to.  Plane-tree.  A  splendid  tree,  fre- 
quent even  in  South  Europe,  having  large  boughs, 
extending  to  a  great  distance  (hence  the  Greek  name, 
Platane),  and  bearing  some  resemlilaiice  to  the  maple 
tree."  Jacob  of  course  must  select  rods  from  such 
trees,  whose  dark  external  bark  produced  the  great- 
est contrast  with  the  white  one  below  it.  In  this 
respect  gum-tree  might  be  better  adapted  than  white 
poplars,  almond-tree  or  walnut  better  than  hazel- 
nut, and  maple  better  than  plane-tree.  Keil  :  Storax, 
walnut,  and  maple  trees,  which  all  have  below  their 
bark  a  white,  dazzhiig  wood.  Thus  he  procured  rods 
of  different  kinds  and  pilled  white  streaks  in  them. — 
And  he  set  the  rods. — Knobel  thinks,  he  placed  tnt 
staffs  on  the  watering-troughs,  but  did  not  put  them  ii 
the  gutters.  But  this  does  not  agree  with  the  choice 
of  the  verb,  nor  the  fact  itself:  the  animals,  by  looking 
into  the  water  for  some  time,  were  to  receive,  as  it 
were,  into  themselves,  the  appearance  of  the  rods  lying 
near.  They, in  a  technical  sense,  "were  frightened" 
at  them.  The  wells  were  surrounded  with  water- 
ing-troughs, used  for  the  watering  of  the  cattle. — 
And  they  conceived. — For  the  change  of  the 
forms  here,  see  Keil,  p.  2li). — And  brought  forth 
cattle. — "  This  crafty  trick  was  based  upon  the 
common  experience  of  tlie  so-called  fright  of  ani- 
mals, especially  of  sheep,  namely,  that  the  represen- 
tations of  the  senses  during  coition  are  stamped 
upon  the  form  of  the  fcetus  (see  Boon.,  Hieroz.,  i. 
618,  and  Frieoreich  upon  the  Bible,  i.  37,  etc.)." 
Keil.  For  details  see  Knobel,  p.  247,  and  Delitzsch, 
p.  472. — And  set  the  faces  of  the  flock. — Jacob's 
second  artifice.  The  speckled  animals,  it  is  true, 
were  removed,  from  time  to  time,  from  Laban's  herds, 
and  added  to  Jacob's  flock,  but  in  the  meantime 
Jacob  put  the  speckled  animals  in  front  of  the  others, 
so  that  Laban's  herds  had  always  these  spotted  or 
variegated  animals  before  them,  and  in  this  manner 
another  impression  was  produced  upon  the  she-goats 
and  sheep.  Bohlen  opposes  this  second  aitifice, 
against  RosenmiiUer,  Maurer,  and  others.  The  clause 
in  question  should  be  :  he  sent  them  to  the  speckled 
ones  that  already  belonged  to  him  ('3S  in  the  sepse 
of  veritus).  But  the  general  term  TSSn  is  against 
this.  The  separation  of  the  new-born  lambs  and 
goats  from  the  old  herds  could  only  be  gradual. — 
The  stronger  cattle. — The  third  artifice.  He  so 
arranged  the  thing  that  the  stronger  cattle  fell  tc 
him,  the  feebler  to  Laban.  His  first  artifice,  there- 
fore, produced  fully  the  desired  effect.  It  was  owing 
partly,  perhaps,  to  his  sense  of  equity  toward  Laban, 
and  partly  to  his  prudence,  that  he  set  these  limita 
to  his  gain ;  but  he  still,  however,  takes  the  advan- 
tage, since  he  seeks  to  gain  the  stronger  cattle  for 
himself.  Bohlen  :  "  Literally,  t/ie  bound  ones,  firmly 
set,  i.  e.,  the  strong,  just  as  the  covered  ones,  i.  e.,  tha 
feeble,  languid,  faint ;  for  the  transi '  ion  is  easy  from 
the  idea  of  binding,  firmness,  to  that  of  strength, 
and  from  that  of  covering,  to  languishing,  or  faint, 
ness.  Some  of  the  old  translators  refer  them  to  ver 
ual  and  autumnal  lambs  (comp.  Plin.  8,  47,  Cold 
mella,  De  re  rust.,  8,  3),  because  the  sheep  in  Pale* 


hSH 


GENESIS,  OR   THE  FIRST   BOOK   OF   MOSES. 


tine  and  similar  climates  bear  twice  in  a  year  (  Aris- 
roT.,  Mist.  Aiiim.,  6,  18,  19;  'Problems,'  10,  46; 
BoCHART,  Htei'oz.,  i.  p.  512),  and  because  those  con- 
leivetl  in  the  Spring  or  Summer  and  born  in  the 
Autumn  are  stroufrer  than  those  conceived  in  Au- 
tumn and  born  in  Spring.  But  the  text  does  not 
draw  this  precise  distinction."  The  Septuagint  only 
distinguishes  between  iiriuriua  and  fitrTjuo.  Luther 
renders  '•  late"  and  "  early  born." — And  the  man 
increased. — With  the  rich  incre^ise  in  cattle,  care 
was  taken  at  the  same  time  to  secure  an  increase  in 
men-servants  and  maid-servants,  as  well  as  camels 
and  asses.  Knobel  finds  a  contradiction  in  the  fact 
that  this  rich  increase  is  here  ascribed  to  .Jacob's 
artifice,  whilst  it  is  attributed  to  the  divine  blessing 
in  ch.  xxxi.  9.  But  so  much  only  is  evident,  tliat 
Jacob  dill  not  act  against  his  conscience,  but  thought 
that  he  might  anticipate  and  assist  by  human  means 
the  fulfilment  of  those  visions  in  which  the  rewards 
of  this  kind  were  promised  to  him. — And  he  heard. 
The  complete  success  that  Jacob  met  with  excited 
the  envy  and  jealousy  of  Laban's  sons,  whose  exist- 
ence is  indicated  first  in  the  plural  (ch.  xxix.  27), 
but  whose  definite  appearance  here  shows  that  the 
selfish  disposition  peculiar  to  this  family  was  more 
fully  developed  in  them  than  in  Laban  himself. — 
The  words  of  Laban's  sons. — According  to  De- 
liizsch,  they  were  ((uile  small,  not  yet  foui-teen  years 
of  age — an  assertion,  however,  which  has  no  suffi- 
cient ground. 

4.  Ch.  xxxi.  1-3.  Jacobus  reftolution  to  return 
home. — All  that  was  our  father's. — They  evident- 
ly exaggerate  in  their  hatred,  and  even  accuse  him 
of  dishonesty  by  the  use  of  the  expression :  of  that 
which  was  our  farhe/s.  But  Labaii  shares  in  the 
threatening  disposition ;  his  countenance  had  changed 
remarkably  toward  Jacob,  a  fact  all  the  more 
striking,  since  he  had  formerly  been  extraordinarily 
friendly.  Trouble  and  dangers  similar  to  those  at 
home  now  develop  themselves  here  ;  then  comes,  at 
the  critical  jimcture,  Jehovah's  command  :  Return. 


DOCTRINAL    AUD    ETHICAL. 

1.  Jacob's  resolution  to  return  home  at  his  own 
risk,  is  to  be  explained  from  his  excessive  joy  at 
Joseph's  birth,  and  from  his  longing  for  home  and 
for  deliverance  from  the  oppression  of  Laban.  More- 
over, he  seems  to  have  considered  Rachel's  son  as 
the  principal  Messianic  heir,  and  therefore  must 
hasten  to  conduct  him  to  the  promised  land,  even  at 
the  peril  of  his  life.  Besides,  he  now  feels  that  he 
must  jirovhie  for  his  own  house,  and  with  Laban's 
Belfishnesa  there  is  very  Utile  prospect  of  his  attain- 
ing this  in  Laban's  housft.  These  two  circumstances 
show  clearly  why  he  allows  himself  to  be  retained 
by  Laban  (for  he  has  no  assurance  of  faith  that  he  is 
now  to  return  i,  and  in  the  second  place,  the  maimer 
and  means  by  which  he  turns  the  contract  to  his  own 
advantage. 

2.  We  here  learn  that  Iisban's  prosperity  was 
not  very  great  before  Jacob's  arrival.  The  blessing 
first  returns  to  the  house  with  Jacob's  entrance.  But 
this  blessing  sei-med  to  become  to  Laban  no  lilessing 
of  faith.  His  conduct  toward  the  son  of  his  sister 
•ind  his  son-in-law,  becomes  more  and  mote  base. 
He  seizes  eagerly,  therefore,  the  terms  oflurcil  to  him 
by  Jacob,  because  they  appear  to  hiin  most  favor- 
«ble,  since  the  sheep  in  the  Kast  are  generally  white, 
■vhile  the  goats  are  black.     His  intention,  therefore, 


is  to  defraud  Jacob,  while  he  is  actually  overreachec 
by  him.     Besides,  this  avails  only  of  the  mere  form 
as  to  the  thing  itself,  Jacob  really  had  claims  to  a 
fair  compensation. 

3.  Just  as  Jacob's  conduct  at  the  surreptitious 
obtaining  the  birthright  was  preceded  by  Isaac's 
intended  cunning,  and  the  injustice  of  Esau,  so  also, 
in  many  respects,  here  Laban's  injustice  and  artifice 
precedes  Jacob's  project  (ch.  xxxi.).  In  this  light 
Jacob's  conduct  is  to  be  judged.  Hence  he  after, 
wards  views  his  real  gain  as  a  divine  blessing,  al- 
though he  had  to  atone  again  for  his  selfishness  and 
cunning,  in  the  form  of  the  gain,  at  least,  by  fears 
and  danger.  Moreover,  we  must  still  bring  into 
view,  as  to  Jacob's  and  Laban's  bargain,  the  follow- 
ing points:  1.  Jacob  asks  for  his  wages  very  mod 
cslly  and  frankly  ;  he  asks  for  his  wives  and  children, 
as  the  fruit  of  Ids  wives,  and  for  his  discharge. 
While  Laban  wishes  to  keep  him  for  his  own  advan 
tage.  2.  Jacob  speaks  frankly,  Laban  flatters  and 
fawns.  3.  Jacob  might  now  expect  a  paternal  treat- 
ment and  dowry  on  the  part  of  Laban.  Laban,  on 
the  contrary,  prolongs  his  servile  relation,  and  asks 
him  to  determine  his  reward,  because  he  expected 
from  Jacob's  modesty  the  announcement  of  very 
small  wages.  4.  In  the  proposition  made  by  Jacob, 
he  thought  he  had  caught  him. 

4.  The  establishment  of  his  own  household,  after 
being  married  fourteen  years,  shows  that  Jacob,  in 
this  respect,  as  well  as  in  the  conclusion  of  his  mar- 
riage, awaited  his  time. 

5.  The  so-called  impressions  of  she  goats  and 
sheep,  a  very  old  observation,  which  the  cooperation 
of  subtle  impressions,  images,  and  even  imaginations 
at  the  formation  of  the  foetus,  and,  indeed,  the  foetus 
itself  among  animals  confirms. — The  attaiimieni 
of  varieties  and  new  species  among  animals  and 
plants  is  very  ancient,  and  stands  closely  connected 
with  civihzation  and  the  kingdom  of  God. 

6.  Jacob's  sagacity,  his  weapou  against  the  strong. 
But  as  he  stands  over  against  God,  he  employed  dif- 
ferent means,  especially  prayer. 

7.  The  want  of  candor  in  Laban's  household, 
corresponds  with  the  selfishness  of  the  household. 

8.  In  the  following  chapter  we  find  still  further 
details  respecting  Jacob's  baigain.  In  the  first  place, 
the  selfish  Laban  broke,  in  diilerent  ways,  the  firm 
bargain  made  with  Jacob,  in  order  to  change  it  to 
his  advantage  (ch.  xxxi.  7).  Secondly,  Jacob's  mor- 
bid sense  of  justice  had  been  so  excited  that  he  re- 
ceived explanation  of  the  state  of  things  in  his  herds 
even  in  his  night-visions. 


HOMILETIOAI,    AND    PRACTICAL. 

See  the  Doctrinal  and  Ethical  paragraphs.  The 
jircsent  section  is,  for  the  most  part,  fitted  for  re- 
ligious, Ijiographical,  and  psychological  contempla- 
tions. It  is  to  be  treated  carefully  both  with  respect 
to  .Jacob's  censure  as  well  as  his  praise. — Jacob's 
resolutions  to  return  home:  I.  The  first:  why  so 
vividly  foimed,  but  not  accomplished  ;  2.  the  second: 
the  cau.se  of  his  assur.ance  (the  divine  c(jniniand). 
Moreover,  perils  e(|ual  to  those  threatening  at  home, 
weie  now  surrouniling  him. — His  hinging  for  home 
during  hi.s  service  abroad. — The  hardships  of  a  se 
vere  .scrvituile  in  Jacob's  life,  as  well  as  in  the  historj 
of  his  descendants:  when  blessed  V — Laban's  selfish- 
ness ami  Jacob's  sense  of  right  at  war  with  eacl 
other. — Prudence  as  a  weapon    in    lile's   batttle:   t 


CHAP.   XXSI.  4— XXXIL   2. 


53! 


The  authority  to  use  this  weapon  when  opposed  to 
a  harsh  superiority  or  subtlety ;  2.  tlie  mighty  effi- 
cacy of  this  weapon  ;  3.  the  danger  of  this  \vea[)on. 
— Jacob's  prudence  in  its  riglit  and  wrong  aspects 
in  our  liistory  :  1.  The  right  hes  in  his  just  claims; 
■2.  the  wrong,  in  his  want  of  candor,  liis  dissimula- 
tion and  his  self-help. — His  natural  science,  or  knowl- 
edge of  nature,  combined  witli  prudence,  a  great 
power  in  life. — The  ditiicullies  in  the  establishment 
of  an  household:  1.  Their  general  causes;  2.  how 
they  are  to  be  overcome. — Jacob's  prosperity  abroad. 
— Jacob  struggling  with  difficulties  .ill  his  lite  loug. 
Section  First,  vers.  25-M.  Starke:  (As  to  the 
different  meanings  of  fns,  ver.  27.  Some  com- 
mentators hold  that  Laban  had  superstitiously  con- 
sulted his  teraphim,  or  idols.) — Bihl.  I17)-(. ;  It  is 
customary  with  covetous  people  to  deal  selfislily  with 
their  neighbors. — Ver.  30.  By  means  of  my  loot. 
LcTHKR  :  i.  e.,  I  had  to  hunt  and  run  through  tldck  and 
thin  in  order  that  you  might  be  rich. — Ver.  34.  If 
Laban  had  been  honest,  he  could  have  represented  to 
Jacob,  tliat  he  would  be  a  great  loser  by  this  bargain. 
God  even  blesses  impious  masters  on  account  of  their 
pious  servants  (1  Tim.  v.  S). — Calweb  Handbuch  : 
Jacob  91  years  tdd. — Thus  Laban's  covetnusness  and 
avarice  is  punished  by  tlie  very  bargain  which  he 
purposed  to  make  for  his  own  advantage. — We  are 
not  to  apply  the  criterion  of  Christianity  to  Jacob's 
conduct. — Schroder  :  Acts  and  course  of  life 
among  strangers.  As  to  Laban.  Courtesy  to- 
gether with  religion  are  made  serviceable  to  the  at- 
tainment of  his  ends. — Thus,  also,  in  the  future, 
there   is  only  a  more  definite  agreement  of  master 


and  servant  between  Jacob  and  his  fatherin-Iaw. — 
(The  period  of  pregnancy  with  sheep  lasts  fiv« 
months  ;  they  may  thereforf  lamb  twice  during  the 
year.  Herds  were  the  liveliest  and  strongest  in  au- 
tumn, after  having  enjoyed  the  good  pasture  during 
the  summer,  etc.  On  the  contrary,  herds  are  feeblt 
after  having  just  passed  the  winter.) 

<S'cc/(ora  S«co7irf,  vers.  36,  36.  Staeke:  A  Christian 
is  to  look  for  pious  men-servants  and  maid-servants 

Section  Third,  vers.  37^3.  Starke  :  Christian, 
be  warned  not  to  misuse  this  example  to  encourage 
the  practice  of  cunning  and  deceit  with  your  neigh- 
bor.— Cramer  :  Wages  that  are  earned,  but  kept 
back,  cry  to  heaven ;  hence  nature  here  servos  Ja- 
cob (James  v.  4). — Hall  :  God's  children,  even  in 
extei'nal  things,  have  evident  proofs  that  his  grace 
over  them  is  greater  than  over  the  godless. — Schro- 
der: Luther  and  Calvin  are  inclined  to  excuse  Jacob 
(ch.  xxxi.  12). 

Section  Fourth.  Ch.  xxxi.  1-3.  Starke  ;  It  la 
a  very  great  reproach  if  acquaintances  and  relatives 
slander  each  other. — Hall:  As  the  godle.-ss  enjoy  no 
peace  with  God,  so  also  the  pious  enjoy  no  peace 
with  godless  men. — Cramer  :  Sin  in  man  is  so  poi- 
sonous that  it  glitters  in  the  eye,  and  is  sweet  to  the 
taste,  and  pleasant  to  all  the  members. — Schroder  : 
Thus  the  Lord  often  serves  his  people  more  through 
the  jealousy  of  the  godless,  than  if  he  suffered  them 
to  grow  feeble  in  prosperity. — Ver.  3.  Luther:  It 
probably  was  an  answer  to  Jacob's  prayer. — The  di- 
vine command  and  promise  compensates  Jacob  for  the 
promised  message  of  the  mother.  Thus  his  return  re- 
ceives the  character  of  an  act  of  faith  (Baumgarten). 


FOURTH    SECTION. 

Jaeob'a  Jtight.     Laban'*  peneeution.  The  covenant  between  the  two  on  the  mountain  of  OUead. 

Departure. 


Chapter  XXXI.  4— XXXH.  2. 


4,  5  And  Jacob  sent  and  called  Racliel  and  Leah  to  the  field  unto  his  flock.  And  sam 
unto  them,  I  see  [am  seeing]  your  father'.'^  countenance,  that  it  is  not  toward  me  as  be- 

6  fore :  but  the  God  [ElohimJ  of  my  father  hath  been  with  me.     And  ye'  know  that  with 

7  all   my  power  I  have   served   your  father.     And  your  father  hath  deceived '  me,  and 

8  changed  my  wages  ten  times:  but  God  suffered  him  not  to  hurt  me.  If  he  said  thus, 
The  speckled  shall  be  thy  wages;  then  all  the  cattle  bare  speckled :  and  if  he  said  thus, 
The  [symm.:  white-foot«d]  ring-Streaked  shall  be  thy  hire;  then  bare  all  the  cattle  ring- 
streaked.  Thus  God  hath  taken  away  the  [acquisitions]  cattle  of  your  father,  and  given 
them  to  me.  And  it  came  to  pass  at  the  time  that  the  cattle  conceived,  that  I  lifted  up 
mine  eyes,  and  saw  in  a  dream,  and   behold  [l  saw],  the  rams  which  leaped  upon  the 

11  cattle  were  ring-streaked,  speckled,  and  grizzled.'     And  the  angel  of  God  spake  unto  me 

12  in  a  dream,  saying,  Jacob  :  And  I  said,  Here  am  I.  And  he  said.  Lift  up  now  thine 
eves  and  see,  all  the  rams  which  leap  upon  the  cattle  are  ring-streaked,  speckled,  and 

13  grizzled:  for  I  have  seen  all  that  Laban  [is doing]  doeth  unto  thee.  I  am  the  God  of 
Beth-el,  where  thou  anointedsl  the  pillar,  and  where  thou  vowedst  a  vow  unto  me : 
now  arise,  get  thee  out  from  this  land,  and  return  imto  the  land  of  thy  kindred  [lirth] 

14  And  Rachel  and  Leah  .inswei ^d.  :""'  -^aid  unto  him,  Is  thire  vei  any  portion  or  inher 


9 
10 


MO  GENESIS,   OR  THE  FIRST  BOOK   OF   MOSES. 


15  tance  for  us  in  our  father's  house?     Are  we  not  cou.ited  of  him  strangers?  for  he  hatl 

16  sold  us,  and  hath  quite  devoured'  also  our  nioney.  For  all  the  riches  which  God  liatt 
taken  from  our  father,  that  is  ours,  and  our  cliildren's  now  the?i,  whatsoever  God  iiati> 
said  unto  thee.  do. 

17,  18  Then  Jacob  ro.se  up,  and  set  his  sons  and  wives  upon  camels;  And  he  carriec 
away  all  his  cattle,  and  all  his  goods  [his  mnvabie  property,  gain]  which  lie  had  gotten,  thf 
cattle  of  his  getting,  which  he  had  gotten   in   Padan-aram  ;   for  to  go  to  Isaac  his  fathe. 

19  in  the  land  of  Canaan.     And  Laban  went  to  shear  his  [to  the  feast  of  sheep-shearing]  sheep. 

20  and  Rachel  had  stolen  the  images'  [Teraphim,  household  gods]  that  were  her  father's.  And 
Jacob  stole  away  unwares   [the  heart  of]   to   Laban  tlie  Syrian,  in  that  he  told  him  not 

21  that  he  tied.     So  he  fled  witli  all  that  he  had;   and  he   rose   up,  and  passed  over  the 

22  river  [Euphrates],  and  set  his  face  [journey]   toward  the  mount  Gilead.     And  it  was  told 

23  Laban  on  the  third  da}',  that  Jacob  was  tied.  And  [Then]  he  took  his  brethren  with 
him,  and  pursued  after  him  seven  days' journey  :  and  they  overtook  him  in  the  mount 

24  Gilead.  And  God  came  to  Laban  the  Syrian  in  a  dream  by  night,  and  said  unto  him. 
Take  heed  that  thou  speak  not  to  Jacob  either  good  or  bad. 

25  Then  Laban  overtook  Jacob.     Now  Jacob  had  pitched  his  tent  in  the  mount  r  and 

26  Laban  with  his  brethren  [tented]  pitched  in  the  mount  of  Gilead.  And  Laban  said  to 
Jacob,  What  hast  thou  done,  that  thou  liast  stolen  away  unwares  to  me,  and  carried 

27  away  my  daughters,  as  captives  taken  with  the  sword  [the  spoils  of  war]  ?  Wherefore 
didst  thou  flee  away  secretly,  and  steal  away  from  me,  and  didst  not  tell  me,  that  I 
might  have  sent  thee  away  [given  thee  a  convoy]  with  mirth,  and  with  songs,  with  tabret, 

28  and  with  harp  ?     And  hast  not  suffered  me  to  kiss  my  sons  [grandsons],  and  my  daughters? 

29  thou  hast  now  done  foolishly  in  so  doing.  It  is  in  the  power  of  my  hand*  to  do  vou 
hurt :   but  the  God  of  j'our  father  spake  unto  me  yesternight,  saving.  Take  thou  heed 

30  that  thou  speak  not  to  Jacob  cither  good  or  bad.  And  now,  though  thou  wouldest 
needs  be  gone,  because  thou  sore  longedst  after  thy  father's  house  ;  yet  wherefore  hast 

31  thou  stolen  my  gods?  And  Jacob  answered  and  sj,id  to  Laban,  Because  I  was  afraid: 
for  I  said  [said  to  myself  ],   Perad  venture  thou  wouldest  take  b}'  force  thy  daughters  from 

32  me.  With  whomsoever  thou  findest  thy  gods,  let  him  not  live  :  before  our  brethren 
discern  thou  what  u   thine   with   me,  and  take  it  to   thee :  for  Jacob   knew  not  that 

33  Rachel  had  stolen  them.  And  Laban  went  into  Jacob's  tent,  and  into  Leah's  tent,  anu 
into  the  two  maid-servants'  tents;   but  he  found  them  not.     Then  went  he  out  of  Leah's 

34  tent,  and  entered  into  Rachel's  tent.  Now  Rachel  had  taken  the  images  [household  gods], 
and  put  them  in  the  camel's  furniture,  and  sat  upon  them.     And  Laban  searched  all 

35  the  tent,  but  found  them  not.  And  she  said  to  her  father,  Let  it  not  displease  my  lord 
that  I  cannot  rise  up  before  thee;  for  the  custom  of  women  [female period]  is  upon  me. 
And  he  searched  [au],  but  found  not,  the  images. 

36  And  Jacob  was  wroth,  and  chode  with  Laban  :  and  Jacob  answered,  and  said  to  La- 
ban, What  is  my  trespass?  what  I's  my  sin,  that  thou  hast  so  hotly  pursued  [bumed]  after 

37  me?  Whereas  thou  hast  searched  all  my  stuff,  wliat  hast  thou  found  of  all  thy  household- 
stuff?  set  it  here  before  my  brethren,  and   thy  brethren,  that  they   may  judge   betwixt 

38  us  'ooth.     This  twentv  years  have  I  been  with  thee ;   thy  ewes  and  tliv  she-goats  have 

39  not  cast  their  young,  and  the  rams  of  thy  flock  have  I  not  eaten.  That  which  waa 
torn  of  beasts,  I  brought  not  unto  thee;   1  bare  the  loss  of  it  [must  make  satisfaction  for  it]  ; 

40  of  my  hand  didst  thou  require  it,  whether  stolen  by  day,  or  stolen  by  night.  Thus  I 
was;   in   the  da}'   the  drought   consumed  nte,   and   the   frost   by   night;   and   my  sleep 

41  departed  from  mine  eyes.  Thus  have  I  been  twenty  years  in  thy  house:  I  served  thee 
fourteen  years  for  thy  two  datighter.s,   and  six   years   for  thy   cattle:  and   thou   hast 

42  changed  my  wages  ten  times.  Except  the  God  of  my  father,  the  God  of  Abraham,  and 
the  fear  of  Isaac  had  been  with  me,  surely  thou  hadst  sent  me  away  now  empty. 
God  hath  seen  mine  t  ffliction,  and  the  labor  [wearisome  labor]  of  my  hands,  and  rebuked 
[Tiigcd]  thee  yesternight. 

13  And  Laban  answered,  and  said  unto  Jacob,  These  daughters  are  my  daughters,  and 

these  ciiildren  are  my  children,  and  these  cattle  are  my  cattle   [licrds],  and  all  that  t.iou 
seest  is  mine ;   and  what  can    I   do   this  day   unto  these   my  daughters,  or  unto  theii 

44  children  which  they  have  borne?     Now  therefore  come  thou,  let  us  luake  a  covenan) 

45  fa  cnvpnant  of  peace  I,  I  and  thou  ;   and  let  it  be   for  a  witness  betwet  i  me  and  thee.      Ant' 


CHAP.   XXXI  4— XXXII.  2. 


541 


46  Jacob  took  a  stone,  and  set  it  np  for  a  pillar.  And  Jacob  faid  unto  his  bretliren. 
Gather  stones;  and  they  took  stones,  and  made  an  heap:  and  thej'  did  eat  tl  ere  upon 

47  the  heap.     And  Laban  called  it  Jegar-sahadutha  [syriao:  heap  of  witness]  :   but  Jacob  called 

48  it  Galeed  [the  same  in  Hebrew]  :   And  Laban  said,  This  lieap  is  a  witness  between  me  and 

49  thee  this  day.  Therefore  was  the  name  of  it  called  Galeed:  And  Mizpah  [watch-tower]; 
for  he  said,  The  Lord  watch  between  me  and  thee,  when  we  are  absent  cue  frotu 

50  another.     If  thou  shalt  afflict  my  daughters,  or  if  thou  shalt  take  other  wives  besides 

51  my  daughters,  no  man  is  with  us;  see,  God,  is  witness  betwixt  me  and  thee.  And 
Laban  said  to  Jacob.  Behold  this  heap  [stone  heap],  and  behold  this  pillar,  wliich  I  hav# 

52  cast  [erected]  betwixt  me  and  thee  ;  This  heap  he  witness,  and  this  pillar  he  witness,  that  1 
will  not  pass  over  this  heap  to  thee,  and  that  thou  shalt  not  pass  over  this  heap  and  thi? 

53  pillar  unto  me,  for  harm.  The  God  of  Abraham,  and  the  God  of  Nahor,  the  God  ol 
their  father,  judge  [plural]  betwixt  us.     And  [But]  Jacob  sware  by  the  fear  of  his  father 

54  Isaac.     Then  Jacob  offered  sacrifice  upon  the  mount,  and  called  his  brethren  to  eat 

55  bread  :  and  they  did  eat  bread,  and  tarried  all  night  in  the  mount.  And  early  in  the 
morning  Laban  rose  up,  and  kissed  his  sons  and  his  daughters,  and  blessed  them :  and 
Laban  departed,  and  returned  unto  his  place. 

Ch.  XXXn.        \.  And  Jacob  went  on  his  way,  and  the  angels  of  God  met  him.     And 
2  when  Jacob  saw  them,  lie  said,  This  is  God's  host :  and  he  called  the  name  of  that 
place  Mahanaim  [two camps:  double  camp]. 

[I  Ch.  xxxi  ver.  6.— The  full  form  of  the  pronoun,  see  Green's  Grammar,  71,  (2.)— A.  G.) 
[»  Ver.  7.— brn  ,  Hiphil  from  bbn  ;  see  Green's  Grammar,  142,  (3.)— A.  G.] 

[3  Ver.  10.— Heb.,  Beriiddim,  spotted  with  hail.  Our  word,  grizzled,  is  from  the  French,  grSle,  ftaiY,  andthns  a  literal 
translation  of  the  Hebrew. — A.  G.] 

[*  Ver.  15. — The  Hebrew  form,  the  absolute  infinitive  after  the  finite  verb,  denotes  continuance  of  the  action. — Ha 
has  constantly  devoured, — A.  G.] 

[^  Ver.  19. — O^S^n  .  The  word  occurs  fifteen  times  in  the  Old  Testament ;  three  times  in  this  chapter,  and  nowherf 
else  in  the  Pentateuch.  It  is  always  in  the  plural.  It  means,  perhaps,  to  live  well,  or  to  nourish.  In  two  passapjes  (Jndg, 
xvii.  and  xviii.,  and  Hosea  iii.  4),  they  are  six  times  aspociated  with  the  ephod.  The  use  of  them  in  the  worship  of  God 
is  denounced  as  idolatry  CI  Sam.  xv.  23),  and  hence  they  are  classed  with  the  idols  put  away  by  Josiah,  2  Kings  xxiii 
Murphy. — A.  G.l 

[«  Ver.  29.— Heb.,  There  is  to  God  my  hand.— A.  G.] 


GENERAL  PRELIinNARY   REMARKS. 

I.  Delitzsch  regards  the  present  section  as 
thrnughout  Elohistic ;  but  according  to  Knobel,  Je- 
hovistic  portions  are  inwrought  into  it,  and  hence 
the  narrative  is  here  and  there  brolsen  and  discon- 
nected. 

•  2.  The  present  journey  of  Jacob  is  evidently  in 
contrast  with  his  previous  journey  to  Mesopotamia  ; 
Mahanaim  and  Peniel  form  the  contrast  with  Bethel. 

3.  We  malie  the  foltowing  division :  1.  .lacoli's 
■ionference  with  his  wives,  vers.  4-16  ;  2.  the  flight, 
vera.  17-21 ;  3.  Laban's  pursuit,  vers.  22-25  ;  4. 
Laban's  i-eproof,  vers.  26-30  ;  5.  Laban's  search  in 
the  tents  of  Jacob,  ver.  31-35;  6.  Jacob's  reproof, 
vers.  36-42  ;  7.  the  covenant  of  peace  between  the 
two,  vers.  43,  53  ;  8.  the  covenant  meal  and  the  de- 
parture, ver.  54-ch.  xxxii.  2. 


EXEOETICAI,  AND  CRITICAL. 

1.  Vers.  4-16.  Jacobus  conference  with  his 
m-es. — Unto  his  flock. — Under  some  prete.'st  Jacob 
had  left  the  fJocliS  of  Laban,  although  it  was  then 
the  feast  of  sheep-shearing,  and  gone  to  his  own 
floclis  (a  three  days'  journey,  and  probably  in  a  di- 
rection favoring  his  flight).  Hither,  to  the  field,  he 
calls  his  wives,  and  Rachel,  as  the  favorite,  is  called 
first. — Changed  my  wages  ten  times. — The 
expression  ten  times  is  used  for  frequently,  in  Xuinb. 
uv.  22   and  in  other  passages.     [Keil  holds  that  the 


ten,  as  the  number  of  completeness,  here  denotes  as  of 
ten  as  he  could,  or  as  he  had  opportunity.  It  is  proba- 
bly the  definite  for  an  indefinite. — A.  G.] — If  he  said 
thus.  The  ring-streaked As  Laban  deceived  Ja- 
cob in  the  matter  of  Rachel,  so  now  in  the  arrange 
ment  for  the  last  six  years,  he  had  in  various  ways 
dealt  selfishly  and  unjustly,  partly  in  dividing 
equally  the  spotted  lambs,  according  to  his  own 
term*,  and  partly  in  always  assigning  to  Jacob 
that  particular  kind  of  spotted  lambs  which 
bad  previously  been  the  least  fruitful. — And  the 
Angel  of  God. — Jacob  here  evidently  Joins  togeth- 
er a  circle  of  nicrht-visions,  which  he  traces  up  to  the 
Aneel  of  the  Lord,  as  the  angel  of  Elohim,  and 
which  run  through  the  whole  six  years  to  their  close. 
If  Laban  imposed  a  new  and  unfavorable  condition, 
he  saw  in  a  dream  that  now  the  flocks  should  bring 
forth  lambs  of  that  particular  color  agreed  upon, 
now  ring-streaked,  now  speckled,  and  now  spotted. 
But  the  vision  was  given  to  comfort  him,  and  indeed, 
under  the  image  of  the  variegated  rams  which  served 
the  flocks.  This  angel  of  Elohim  declares  himself 
lube  identical  with  the  God  of  Bethel,  i.  «..  with  Je- 
hocth.  who  reveals  himself  at  Bethel  as  exalted  abovt 
the  anaels.  It  is  thus  his  covenant  God  who  baa 
guarded  his  rights  against  the  injustice  of  Lab&n,  and 
]irepares  this  wonderful  blessing  for  him ;  a  fact 
which  does  not  militate  against  his  use  of  skill  and 
craft,  but  places  those  in  a  modified  and  milder  light. 
The  conclusion  of  these  visions  is.  that  Jacob  must 
return.  [The  difference  between  this  narrative  nml 
that   given  in  ch.  xxx.,  is  a   differeice   having   't* 


642 


GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


grtund  and  explanation  in  tlie  facts  of  the  case. 
For  obvious  reasons  Jacob  cliose  here  to  pass  over 
his  own  strategy  and  craft  in  silence,  and  brings  out 
into  prominence  the  divine  providence  and  aid  to 
which  his  prosperity  was  due.  That  Jacob  resorted 
to  the  means  he  did,  is  not  inconsistent  with  the  ob- 
ject!'e  r5ality  of  the  dream-vision,  but  ratlier  con- 
firms i'.  If  he  regarded  the  vision  as  prophetic  of 
the  issue,  as  he  must  have  done,  the  means  which  he 
osed,  the  arts  and  cunning,  are  characteristic  of  the 
man,  who  was  not  yet  weaned  from  confidence  in 
himself,  was  not  entirely  the  man  of  fniih.  If  we 
regard  this  vision  as  occurring  at  the  beginning  of 
the  six  years'  service,  it  is  entirely  natural  that  Jacob 
should  now  connect  it  so  closely  with  the  voice  of 
<he  same  angel  commanding  him  to  return  to  the 
land  of  his  birth. — A.  G.] — Are  'we  not  counted 
of  him  strangers  ? — Laban  takes  the  same  posi- 
tion towards  his  daughters  as  towards  Jacob  himself 
Hence  they  have  nothing  more  to  hope  for  from  him. 
He  had  sold  them  as  strangers,  i.  e.,  really,  as  slaves, 
for  the  service  of  Jacob.  But  this  very  price,  i.  e., 
the  blessing  resulting  from  Jacob's  service,  he  had 
entirely  cc"sumed,  i.  e.,  the  daughters  had  received 
no  share  of  it.  Hence  it  is  evident  that  tliey  s])eak 
with  an  inward  alienation  from  him,  although  not 
calling  him  by  name,  and  that  they  desired  the 
flight. 

2.  Vers.  17-21.  The  flight.— The  oivcnmslAnQe 
that  Jacob,  with  his  wives,  was  already  at  the  station 
of  his  herds,  while  Laban  remained  at  his  own  sta- 
tion, three  days'  journey  distant,  keeping  the  feast  of 
sheep-shearing,  favored  the  flight.  Either  Laban 
had  not  invited  Jacob  to  this  feast,  which  is  scarce- 
ly probable,  since  he  was  usually  at  this  station,  or 
Jacob  took  the  opportunity  of  leaving,  in  order  to 
visit  his  own  flocks.  As  the  sheep-shearing  lasted 
several  days  (1  Sam.  xxv.)  the  opportunity  was  a  very 
favorable  one. — And  Rachel  had  stolen. — This 
feature,  however,  as  also  the  following,  when  she  de- 
nied the  theft  to  her  father,  reveals  a  cunning 
which  is  far  more  befitting  the  daughter  of  Laban, 
than  the  wife  ofthe  prudent  Jacob. — The  images. — 
Literally  Teraphim(see  Dklitzsch,  p.  410,  Note  73), 
Penates,  small  figures,  probably  resembling  the 
human  form,  which  were  honored  as  guardians  of 
the  household  prosperity,  and  as  oiacles.  But  as 
we  must  distinguish  the  symbolic  adoration  of  re- 
ligious images  (statuettes)  among  ancients,  from  the 
true  and  proper  mythological  worship,  so  we  must 
distinguish  between  a  gentler  and  severe  censure  of 
the  use  of  such  images  upon  Shemitic  ground. 
Doul)tlcss  the  symb(jlic  usage  prevailed  in  the  house 
of  Laban  and  Nahor.  It  is  hardly  probable  that 
Rachel  ii)teiided,  by  a  pious  and  fanatical  theft,  to 
free  her  father  from  idolatry  (Greg.  Naz.,  Basil),  for 
then  she  would  have  thrown  the  images  away.  She 
appears  to  have  stolen  them  with  the  superstitious 
idea  that  she  would  prevent  her  father  from  consult- 
ing them  as  oracle^,  and  under  their  guidance,  as  the 
pursuer  of  Jacob,  from  overtaking  and  destroying 
him  (  \hen  Ezra).  The  supposition  of  a  condition 
of  wai,  Willi  its  necessity  and  strategy,  enters  here 
with  apologetic  force.  This,  however,  does  not  ex- 
clude the  idea,  that  she  attributed  to  the  itnages  a 
certain  magical,  thougli  not  religious,  power  (perhaps, 
i8  oracles.  Chrysostom).  The  very  lowest  and  most 
degrading  supposition,  is  that  she  took  the  images, 
often  ^tverlaid  with  silver,  or  precious  metals,  fi-iun 
mercenary  motives  (Peircrius).  Jacob  himself  had 
«l  first  a  lax  rather  than  a  strict  conscience  in  regard 


to  these  images  (see  ch.  xxxv.  2),  but  the  stncte* 
view  prevails  since  the  time  of  Moses  (Ex.  xx.;  Josh 
xxiv.  2, 14  f )  [The  derivation  of  the  Ueb.  wore 
teraphim,  always  used  in  the  plural,  is  doubtful 
Some  derive  it  from  iaraph,  to  rejoice — thus  dispen 
sersofgood;  others  from  a  Mke  root,  to  inquire — 
thus  tliey  are  oracles ;  and  others,  as  Kurtz  and 
llofmann,  make  it  another  form  of  SfrajoAim.  Thej 
were  regarded  and  used  as  oracles  (Juiig.  xrii.  6-6 
Ezek.  xxi.  21  ;  Zech.  x.  2).  They  were  not  idols  ia 
the  worst  sense  of  the  word ;  and  were  sometimes 
used  by  those  who  professed  the  worship  of  the  true 
God  (1  Sam.  xix.  13).  The  tendency  was  always 
hurtful,  and  they  were  ultimately  rooted  out  from  Is- 
rael. Laban  had  lapsed  into  a  more  corrupt  form  ot 
religion,  and  his  daughters  had  not  esca])pd  the  in- 
fection. We  may  modify  our  views  of  Rachel's 
sin,  hut  it  cannot  be  excused  or  justified  (see  Keil, 
"Arch.," p.  90;  Wordsworth,  p.  132;  Hesgstenberg, 
"  Christology ;  "  H.weeick's  " Ezek."  xiii.  47). — A.G.] 
— And  Jacob  stole  away  unawares  to  Laban. — 
The  explan:Uion  KKf-mftv  voov  in  the  sense  of  "  to  de- 
ceive "  (Del.,  Keil),  appears  to  us  incorrect.  The  ex- 
pression indeed  does  not  bear  the  sense  which  we 
moderns  associate  with  the  words  "  steal  the  heart," 
and  ver.  26  seems  to  indicate  that  the  heart  of  Laban 
is  the  love  which  this  hard-hearted  father  bears 
towards  his  daughters.  Rachel,  however,  seems  tc 
have  been  his  favorite.  He  regarded  and  treatec 
her  not  only  as  a  wise  but  cunning  child,  and 
hence,  while  he  searched  carefully  everything  in  all 
the  tents,  he  did  not  venture  to  compel  her  to 
arise.  The  last  clause  of  ver.  20,  further  cannot 
possibly  mean  "  in  that  he  told  him  not  that  he  fled." 
For  who  would  betray  his  own  flight?  We  interpret 
T'Sn  impersonally,  it  was  not  told  him. — The 
Syrian. — "  Moses  gives  this  title  to  Laban  because 
the  Syrians  were  more  crafty  than  other  nations." 
Jacob,  however,  surpassed  hini  (rh'ric).  Over  the 
river. — The  Euphrates. — Toward  the  mount 
Gilead. — For  the  mountains  of  (iilead  see  (ieogra- 
phies  of  Palestine, Bible  Dictionaries,  Books  of  Travels, 
etc.  "  Knobel  understands  "isbs  ^fi  to  be  the 
mountain  range  now  known  as  Gebel  Gilad,  or  Gebel 
es-Ssalt,  and  combines  riESO  with  the  present  Ssalt 
But  this  assumption  leads  to  the  improb:ible  resulti 
that  Mahauaim,  south  of  Jabbok  and  Succoth  (prob 
ably  the  one  on  the  otiier  side),  lay  north  from  Jab 
bok,  and  thus  Jacob's  line  of  march  would  be  back 
wards  in  a  north-westerly  direction."  Delitzsch. 
Delitzsch  understatuls  correctly,  that  it  is  the  north- 
ern side  of  the  mountains  of  Gilead,  abo\e  the  Jab- 
bok, which  lay  nearest  to  those  coming  from  Meso- 
])otamia. 

3.  Vers.  22-25.  Labaii'a  pursuit. — On  the 
third  day. — This  is  partially  explained  by  the 
long  distance  between  the  two  staticms. — His 
brethren  with  him. — Of  the  same  tribe,  kinsmen. 
— Seven  days'  journey. — As  Jacob, with  liis  herds, 
moved  slower  titan  Laban,  he  lost  his  start  of  three 
days  in  llie  course  of  .seven  d.ays. — And  God  came 
to  Laban. — A  proof  that  he  had  still  sonic  nobler 
traits  of  charactei. — Either  good  or  bad. —  the 
translation  )iCJ(/i(T  .i/oorf  ?(or  A«(/  i'i  not  fitting  bore. 
Literally  from  good  to  bad  (Knobel).  It  presupposes 
that  he  was  inclined  to  jmss  from  a  hasty  greeting 
of  bis  daughters  and  their  children,  to  re|jr"achea 
and  invectives. — Now  Jacob  had  pitched  his 
tent. — As  soon  as  he  iciiched  the  licigiits  of  the 
mountain  range,  the  mount  Gilead,  he  pitched  hv 


CHAP.   XXXI.   4— XXXII.   !4. 


543 


tent  but  here  Laban  with  lii.s  retinue  overtoolc  him, 
and  tented  near  by  him.  Tlic  text  assumes  :  1.  That 
a  ctiilain  mountain,  nortli  of  Jabbolv,  gave  its 
name  to  the  whole  range  of  mountains  (just  as 
Galilee,  originally  designating  a  small  mountain  re- 
gion, gradually  extended  its  significance).  2.  That 
thus  we  must  distinguish  between  this  first  moun- 
tain in  the  range  of  Gilead,  and  the  principal 
mountain  mentioned  later. 

4.  Vers.  26-30,  The  words  of  Laban  are  charae- 
tcristic,  passionate,  idiomatic,  exaggerated  even  to 
falsehood  »nd  hypocrisy,  and  still  at  the  end  theie 
in  a  word  whicii  betrays  the  man — shows  his  hu- 
man nature  and  kindness.  He  calls  his  daughters 
his  heart;  their  voluntary  flight  (although  he  had 
sold  them)  an  abduction,  as  if  they  were  captives. 
He  asserts  that  he  had  not  given  any  occasion  to 
Jacob  to  flee,  on  the  contrary,  that  he  would  have 
Bent  him  away  with  music  and  mirth.  He 
had  not,  however,  even  suffered  him  to  take  leave 
of  his  daughters  and  grandsons.  The^e  tender  ut- 
terances are  followed  at  once  by  haughty  threats 
(ver.  29).  From  his  own  point  of  view  it  seems  im- 
prudent to  relate  the  ni|-ht  warning,  but  his  pride 
and  animosity  lead  him  t"  do  it.  Jacob  should  not 
think  that  he  willingly  lev  him  go  unpunished,  but 
"the  God  of  you-  tathei,"  he  says,  with  a  bitter 
heart,  has  forbidden  me.  He  finally  (ver.  30)  ac- 
knowledges in  a  sarcastic  way  that  Jacob  might  go, 
but  only  to  crush  him  with  the  burden  of  his  ac- 
cusation, in  which,  however,  there  was  a  two-fold 
exaggeration  ;  first,  in  calling  the  leraphiin  his 
gods,  and  then,  second,  in  makuig  Jacob  the  thief. 
The  true  sentiment  for  his  children,  the  fear  of 
,iod,  and,  finally,  a  real  indignation  at  the  secrecy  of 
Jacob's  departure,  form  the  core  of  the  speech,  which 
assumes  at  last  the  shape  of  a  pointed  accusation. 
Thefe  is  no  trace  of  self-knowledge  or  humility. — 
With  mirth.— (See  1  Sam.  xviii.  6  ;  2  Sam.  vi.  5.) 
The  worii  nn^tU  is  indeed  a  collective  for  all  that 
follows,  and  DeUtzsch  thinks  it  probably  meaxis  dance. 

-With  tabret. — See  Winek  :  "  Musical  Instru- 
ments." [.\l.so  KiTTO  and  Smith. — A.  G.].- — Thou 
hast  done  foolishly Thou  who  art  usually  so  pru- 
dent hast  here  acted  fooUshly.  The  reproach  of  folly 
carries  with  it  that  of  immorality. — It  is  in  the 
power  of  my  hand. — Knobel  and  Keil  [and  Jaco 
bus. — A.G.]  translate  "There is  to  God  my  hand,"  with 
reference  to  Job,  xii.  6  ;  Hab.  i.  11.  Others  translate 
bs  power  (so  Rosen.,  viesnn.),  [Wordsworth,  Bush, 
A.  G.]  and  this  seems  aere  «o  be  preferable,  notwith- 
standing Knobel's  objection  since  Laban  immediately 
says  it  is  Elohim  who  restrains  his  hand. 

5.  Vers.  31-35.  Laban^s  search. — Laban's  rash 
accusation  gives  Jacob,  who  knew  nothing  of  the 
theft  of  the  terapUim,  great  boldness. — Let  him  not 
live. — We  must  emphasize  the  Jindinc/,  otherwise 
Jacob  condemned  Rachel  to  death.  "  The  cunriin" 
of  Rachel  was  well  planned,  for  even  if  Laban  had 
not  regarded  it  as  impure  and  wrong  to  touch  the 
seat  of  a  woman  in  this  state  (see  Lev.  xv.  22),  how 
could  he  have  thought  it  possible  that  one  in  this 
state  would  sit  upon  his  God." — Delitzsch.  But 
Keil  calls  attention  to  the  fact  that  the  view  upon 
which  the  law  (Lev.  xv.)  was  based,  is  much  older 
than  that  statute,  and  exists  among  other  people. 
[See also  Kurtz  :  Geich.,voli.  p.  252;  Baehr's  ".Sym. 
of  the  Mosaic  Cultus,"  vol.  ii.  p.  466. — A.  G.]  For 
the  CHuiel's  furniture  or  saddle,  see  Knobel,  p.  2.51. 

6.  Vera.  36-42.     Jacob's  rtproof.     He  connects 


it  with  Laban's  furious  pursuit  and  searcj.  Then 
he  reminds  him  generally  of  his  harsb  treatment,  ai 
opposed  to  his  own  faithful  and  sell-sacrificing  shep- 
herd service  for  more  than  twenty  years.  "The 
strong  feeUng  and  the  lofty  self-consciousness  whicl 
utier  themselves  in  his  speech,  impart  to  it  a  rhytli 
mical  movement  and  poetic  forms  (■'")ni<  ~b^  t< 
pursue  ardently ;  elsewhere  only  1  Sam.  xvii.  53.") 
Delitzsch. — And  the  frost  by  night. — The  cold 
ofthe  nights  corresponds  with  the  heat  of  the  dayio 
the  East  (Jer.  xxxvi.  30;  Psalms,  cxxi.  6). — My 
sleep. — Which  I  needed  and  which  belonged  to  me. 
He  had  taithfully  guarded  the  flocks  by  night.  Sot- 
withstanding  all  this  Laban  had  left  him  unrewarded, 
but  the  God  of  his  fathers  had  been  with  him  and 
secured  his  rights.  Both  the  name  of  his  God,  and 
of  his  venerable  father,  must  touch  the  conscience  oJ 
Laban. — The  fear  of  Isaac. — [Heb:  he  whon 
Isaac  feared.]  The  object  of  his  religious  fear,  and 
venerati(m  ;  of  his  religion,  ff4$as^  o-cSao-uu. — Re. 
buked  thee  yesternight. — This  circumstance, 
which  is  only  incidentally  alluded  to  in  the  course  of 
Lab.an's  speech,  forms  the  emphatic  close  to  that  of 
Jacob.  Jacob  understands  the  dream-revelation  of 
Laban  better  than  Laban  himself. 

7.  The  corejiaiii  of  peace  between  the  tico.  Labau 
is  overcome.  He  alludes  boastfully  indeed  once 
more  to  his  superior  power,  but  acknowledges  that 
any  injury  inflicted  upon  Jacob,  the  husband  and 
father,  would  be  visited  upon  his  own  daughters  and 
their  children. — What  can  I  do  unto  thee. — i.  e., 
in  a  bad  sense.  The  fact  that  his  daughters  and 
grandsons  were  henceforth  dependent  upon  Jacob, 
fills  his  selfish  and  ignoble  mind  with  care  and  solici- 
tude about  them  ;  indeed,  reminded  of  the  promises 
to  Abraham  and  Isaac,  he  is  apprehensive  that  Jacob 
might  some  time  return  from  Canaan  to  Haran  a»  a 
mighty  prince  and  avenge  his  wrong.  In  this  view, 
anticipating  some  such  event,  he  proposes  a  covenant 
of  peace,  which  would  have  required  merely  a  feast  of 
reconciliation.  But  the  covenant  of  peace  involved 
not  only  a  cold  reconciliation,  liut  a  theocratic  sepa- 
ration.— Let  us  make  a  covenant. — Laban  makes 
the  proposal,  Jacob  assents  by  entering  at  once  upon 
its  execution.  The  pillar  which  Jacob  erected,  marks 
the  settlement,  the  peaceful  sejiaration;  the  stones 
heaped  together  by  his  brethren  (Laban  and  his  reti- 
nue, his  kindred)  designate  the  tricndly  communion, 
the  covenant  table.  The  preliminary  eating  (ver.  46) 
appears  to  be  distinct  from  the  covenant  meal  (ver. 
54),  for  this  common  meal  continued  throughout  the 
day.  The  Aramaic  designation  of  the  stone  heap 
used  by  Labau,  and  the  Hebraic  by  Jacob,  are  ex- 
plainable on  the  supposition  "  that  in  the  fatherland 
ofthe  patriarchs,  Mesopot,aniia,  the  .VramaicorOhal- 
dee  was  used,  but  in  the  fatherland  of  Jacob,  Canaan, 
the  Hebrew  was  spoken,  whence  it  may  be  inferred 
that  the  family  of  Abraham  had  acquired  the  Hebrew 
tongue  from  the  Canaanites  (Phoenicians)." — Keil. 
[But  this  is  a  slender  foundation  upon  which  to  base 
such  a  theory.  The  whole  history  implies  that  the 
two  families  of  Abraham  and  Nahor  down  to  this  time 
and  even  later  found  no  liifliculty  in  holdinc  inter, 
course.  They  both  used  the  same  language,  'hough 
with  some  growing  dialectic  differences.  It  is  jusl 
as  easy  to  prove  that  Lahan  deviated  from  the 
mother  tongue  as  that  Jacob  did. — A.  G.]  Knobel 
regards  it  an  error  to  derive  the  name  Gilead,  which 
means  hard,  firm,  stony,  Iroro  the  Gal-Ed  here  used 
But  proper  names  are  constantly  modified  as  to  theii 
significance  iu  popular  use,  from  the  original  or  mot* 


M4 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


lemote,  to  that  which  is  proximate. — And  Mizpah, 
for  he  said. — Keil  concedes  th;\t  vers.  49  and  50 
have  the  apjiearance  of  an  interpolation,  but  not 
such  as  to  justify  any  resort  to  the  theory  of  combina- 
uon  from  difterent  sources.  But  since  Laban's  prin- 
cipal concern  was  for  the  future  of  his  daughters,  we 
might  at  least  regard  the  words.  And  Mkpah,for  he 
aatd,  as  a  later  explanatory  interpolation.  But  there 
is  not  sufficient  ground  even  for  this,  since  Galeed  and 
Mizpah  are  here  identical  in  fact,  both  referring  to 
the  SI  one  heap  as  well  as  to  the  pillar,  Laban  prays 
specifically  to  Jehovah,  to  watch  that  Jacob  should 
not  afflict  his  daughters ;  especially  that  he  should  not 
deprive  them  of  their  acquired  rights,  of  being  the  an- 
cestress of  Jehovah's  covenant  people.  From  this 
hour  Jehovah,  according  to  his  prayer,  looks  down 
from  the  heights  of  Gilead,  as  the  representative  of 
his  rights,  and  watches  that  Jacob  jhould  keep  his 
word  to  his  daughters,  even  when  across  the  Jordan. 
But  now,  as  the  name  Gilead  has  its  origin  in  some 
old  sacred  tradition,  so  has  tlie  name  Mizpah,  also. 
It  is  not  to  be  identified  with  the  later  cities  bearing 
that  name,  with  the  Mizpah  of  Jephthah  (Judg.  xi. 
11,  34),  or  the  Mizpah  of  Gilead  (Judg.  xi.  29),  or 
Ramoth-Mizpah  (Josh.  xiii.  26),  but  must  be  viewed 
as  the  family  name  which  has  spread  itself  through 
many  daughters  all  over  Canaan  (Keil,  216). — No 
man  is  with  us. — i.  c.,  no  one  but  God  only  can  be 
judge  and  witness  between  us,  since  we  ai-e  to  he 
30  widely  separated. — Which  I  have  cast. — He 
views  himself  as  the  originator,  and  of  the  highest 
authority  in  this  covenant. — That  I  will  not  pass 
over. — Here  this  covenant  thought  is  purely  nega- 
tive, growing  out  of  a  suspicious  nature,  and  securing 
a  safeguard  against  mutual  injuries ;  properly  a 
theocratic  separation. — The  God  of  Abraham  and 
the  God  of  Nahor. — The  moniitlieism  of  Laban 
seems  gliding  into  dualism ;  they  may  judge,  or 
"judge."  He  corrects  himself  by  adding  the  name 
of  the  God  of  their  common  father,  i.  e.,  Terah. 
From  his  alien  and  wavering  point  of  view  he  seeks 
for  sacrednesa  in  the  abundance  of  words.  But 
Jacob  swears  simply  and  distinctly  by  the  God  whom 
Isaac  feared,  and  whom  even  his  father-in-law,  Laban, 
should  reverence  and  lear.  Laban,  indeeti,  also  ad- 
heres to  the  communion  with  Jacob  in  his  monothe- 
ism, and  intimates  that  ihe  God  of  Abraham  and  the 
God  of  N'ahor  designate  two  different  religious  direc- 
tions from  a  common  source  or  ground. 

8.  Ver.  54-ch.  xxxii.  2.  llip  fotuinnif  meal,  and 
the  departure. — Then  Jacob  offered  sacrifice. — 
As  Isaac  prepared  a  meal  for  the  envious  and  ill- 
disposed  Abimelcch,  .so  Jacob  for  Laban,  whom  even 
this  generosity  should  now  have  led  to  shame  and  re- 
pentance. The  following  morning  tliey  Bcparate  from 
each  other.  The  genial  blood-tenderness  of  Laban, 
which  leads  him  to  kiss  Ijoth  at  meeting  and  parting 
should  not  pass  unnoticed  (see  ver.  28;  ch.  xxix.  13, 
and  the  Piel  forms).  It  is  a  pleasant  thing  that  as  a 
grandfather  he  first  kissed  his  grandsons.  Blessing, 
betakes  his  departure. — Met  him. — Lit.,  came,  drew 
near  to  liim,  not  precisely  that  they  came  from  an  op- 
posite direction.  This  vi.sion  does  not  relate  primarily 
to  the  approaching  njeeting  with  Esau  (Peniel  relates 
to  this),  but  to  tiie  dangerous  nieeling  with  Laban. 
As  the  Angel  of  (iod  had  disclosed  to  him  in  vision 
the  divine  a>^sistanee  against  his  unjust  sufferings  in 
Mesopotamit,  so  now  he  enjoys  a  revelation  of  the 
protection  Mnich  God  had  prepared  for  him  upon 
Mount  Gilead,  through  his  angels  (comp  2.  Kings  vi. 
17).     In  this  jcns"  he  well  calls  the  angels,  "God's 


host,"  and  the  place  in  which  they  met  him,  doubU 
catnp.  By  the  side  of  the  visible  camp,  which  hC; 
with  Laban  and  his  I'etainers,  had  made,  (!od  hat 
prepared  another,  invisible  camp,  for  his  protection. 
It  served  also  to  encourage  him,  in  a  general  way 
for  the  approaching  meeting  with  Esau. — Maha- 
naim. — Later  a  city  on  the  north  of  Jabbok  [ive  V 
Radmek's  "Palestine,"  p.  253;  Robinson:  "Re 
searches,"  vol.  iii.  2  app.  166),  probably  the  one  noil 
called  Mahneh,  [For  the  more  distinct  reference  of 
this  vision  to  the  meeting  with  Esau,  see  Kcrtz 
Ge.ichirhte,  p.  254,  who  draws  an  instructive  and 
beautiful  parallel  between  this  vision  and  that  at 
Bethel.— A.  G.] 


DOCTRINAL   AND    ETHICAL. 

1.  Jacob  a  fugitive  even  in  his  journey  homa 
But  the  God  of  Bethel  protects  him  now  as  the  God 
of  Mahanaim ;  and  the  angels  who,  as  heavenly  mes- 
sengers, moved  up  and  down  the  ladder  at  Bethel, 
now  appear,  as  became  the  situation,  a  warlike  host, 
or  the  army  of  God.  Keil  holds  that  he  saw  th« 
angels  in  a  waking  state,  "  not  inwardly,  but  with- 
out and  above  himself;  but  whether  with  the  eye 
of  the  body  or  of  the  spirit  (2  Kings  vi,  17)  cannot 
be  decided."  At  all  events,  in  the  first  place  he  saw 
an  objective  revelation  of  God,  with  which  was  con- 
nected, in  the  second  place,  the  vision-power  [i.  e., 
eine  visionare  stimmwng,  a  power  or  disposition  cor- 
responding to  the  vision  and  enabling  him  to  perceive 
it.— A.  G.]. 

2.  The  want  of  candor  between  Laban  and  Ja 
cob  at  Haran  leads  finally  to  the  violent  and  passion 
ate  outbreak  on  Mount  Gilead.  But  such  outbreak, 
have  ever  been  the  punishment  for  the  want  of 
frankness  and  candor.  The  fearful  public  terrors 
of  war,  correspond  to  the  secrecies  and  blandish- 
ments of  diplomacy. — The  blessing  of  a  genuine 
and  thorough  frankness.  Moral  storms,  their  dan- 
ger, and  their  salutary  results. 

3.  The  visions  in  which  Jacob  saw  how  God  se- 
cured his  rights  against  Laban's  injustice,  prove  that 
from  his  own  point  of  view  he  saw  nothing  wrong  in 
the  transaction  with  the  parii-colored  rods.  But 
thos !  rods  are  thus  seen  to  be  merely  a  subordinate 
means.  There  is  no  sufficient  ground  for  the  conjec- 
ture of  Keil,  that  it  may  be  suspected  that  the 
dream-vision  of  Jacob  (of  the  spotted  rams)  was  a 
mere  natural  dream  (see  p.  212).  It  is  evident  that 
the  vision-disposition  jiervades  the  night-life  of  Ja 
cob,  growing  out  of  his  oppressed  condition  and  hiu 
unjust  sufferings. — Sc'iiRi>DER:  "But  Jacob's  crafty 
course  (eh.  xxx.  37)  is  not  therefore  commended  by 
(!od,  as  Luther  and  Calvin  have  taught.  Jacob  was 
still  striving  to  bring  about  the  fulfilment  ol'  the  di- 
vine pronii.se  by  his  own  efforts." 

4  The  alienation  of  the  daughters  of  Laban  from 
their  father  is  not  commendable,  but  is  expl.iined  bj 
his  severity.  On  the  other  hand,  ihey  are  bound  t(< 
their  husliand  in  a  close  and  lovely  union.  For  tba 
tlieft  ol'  the  teraphim,  see  the  Exegetical  notes. 

5.  It  is  not  a  chance  that  we  meet  here  in  tlj 
idols  of  Laban  the  earliest  traces  of  idolatry  in  the 
Old  World,  although  the  /  had  doubtless  existed  else- 
where much  earlier  and  in  a  gro.sser  form.  We  cas 
thus  sec  h(j\v  Polytlicism  gradually  developed  itself 
out  of  tlie  symbolic  image-wor.sliip  of  Monotheism 
(Rom.  i.  23).  Moreover,  the  teraphim  fire  estiniatii, 
entirely   from   a   theocratic    point   of   view      Tlici 


CHAP.   XXXI.  4— XXXII.  2, 


51! 


cou-d  te  stoleu  as  other  household  furniture  (have 
«ye8  bi  t  sec  uot).  They  could  be  hiddeu  under  a 
camel's  saddle.  They  are  a  contemptible  nonentity, 
which  can  render  no  assistance— Ver.  23.  The  zeal 
for  god.i  and  idols  is  always  fanatical. 

6.  The  speech  of  Laban,  and  Jacob's  answer,  give 
us  a  repre-ientation  of  the  original  art  of  spealiing 
among  men,  just  as  the  speech  of  Eliezer  did.  They 
form  at  the  same  time  an  aniitliesis  bet«een  a  pas- 
sionate and  exaggerated  rhetoric  and  pliraseology  on 
tile  one  hand,  aud  an  earnest,  grave,  reUgious,  and 
moral  oratory  on  the  other  hand,  exemplified  in  his- 
tory in  the  antithesis  of  the  heathen  (not  strictly 
classic)  to  the  theocratic  and  religious  oratory.  The 
contri.it  between  tne  speeches  of  Tertullus  and  Paul 
Acts  xiiv.  2)  is  noticeable  here.  Laban's  eloquence 
agrees  with  his  sanguine  temperament.  It  is  pas- 
sionate, exaggerated  in  its  terms,  untrue  in  its  exag- 
geration, and  yet  not  without  a  germ  of  true  and 
affectionate  sentiment.  Analysis  of  diffuse  and 
wordy  sjieeches  a  difficult  but  necessary  task  of  the 
Christian  spirit. 

7.  Prov.  XX.  22,  Rom.  xii.  17,  come  to  us  in  the 
place  of  the  example  of  Jacob  ;  still  we  are  not  jus- 
tified in  judging  the  conduct  of  Jacob  by  those  ut- 
terances of  a  more  developed  economy  (as  Kcil  does). 
[This  is  true  in  a  qualified  sense  only.  The  light 
whiclr  men  have  is  of  course  an  important  element 
in  our  judgment  of  the  character  of  their  acts.  But 
Jacob  had,  or  might  have  had,  light  sufficient  to 
know  that  his  conduct  was  wrong.  He  nught  have 
knoivu  certainly  that  it  wiis  his  duty,  as  the  heir  of 
faith,  to  commit  his  cause  unto  the  Lord. — A.  G.] 

8.  The  establishment  of  peace  between  Laban 
and  Jacob  has  evidently,  on  the  part  of  Laban,  the 
significance  and  force,  that  he  breaks  off  the  theo- 
cratic communion  between  the  descendants  of  Nahor 
and  Abraham,  just  as  the  line  of  Haran,  earlier,  was 
separated  in  Lot. 

9.  At  all  events,  the  covenant-meal  forms  a  thor- 
ough and  final  conciliation.  Laban's  reverence  for 
the  God  of  his  fathers,  and  his  love  for  his  daughters 
and  grandsons,  present  him  once  more  in  the  most 
favorable  aspect  of  his  character,  and  thus  we  take 
our  leave  of  him.  We  must  notice,  however,  that 
before  the  entrance  of  Jacob  he  had  made  Uttle 
pfogress  in  his  business.  Close,  narrow-hearted 
views,  are  as  really  the  cause  of  the  curse,  as  its 
fruits. 

10.  The  elevated  state  and  feeling  of  Jacob,  after 
this  departure  of  Laban,  reveals  itself  in  the  vision 
of  the  hosts  of  God.  Heaven  is  not  merely  coti- 
nected  with  the  saint  on  the  e;irth  (through  the  lad- 
de. , ,  its  hosts  are  warlike  hosts,  wlio  invisibly  guard 
the  saints  aud  defend  them,  even  while  upon  the 
earth.  Here  is  the  very  germ  and  source  of  the 
designation  of  God  as  the  God  of  hosts  (Zebaoth). 

11.  There  are  still,  as  it  appears  to  us,  two  strik- 
mg  relations  btitween  this  narrative  and  that  which 
follows.  Jacob  here  (ver.  32)  pronounces  judgment 
of  death  upon  any  one  of  his  family  who  had  stoleu 
the  images.  But  now  his  own  Rachel,  over  whom 
he  had  unconsciously  pronounced  this  sentence,  dies 
soon  after  tlie  images  were  buried  in  the  earth  (see 
XXXV.  -1,  18).  But  when  we  read  afterwards,  that 
Joseph,  the  wise  son  of  the  wise  Rachel,  describes 
his  cup  as  his  oracle  (although  only  as  a  pretext),  the 
tonjecture  is  easy,  tliat  the  mother  also  valued  the 
images  as  a  means  of  securing  her  desires  and  long- 
ings. She  even  ascribes  marvellous  powers  to  the 
nandrakes. 

35 


12.  The  Moimt  of  Gilead  a  monument  and  wit 
ness  of  the  former  connection  between  MesODOtamit 
and  Canaan. 


HOMILETICAL  AND  PEACTICAL. 

Contrasts :  Jacob's  emigration  and  return,  oi  the 
two-fold  flight,  under  the  protection  of  the  God  of 
Bethel,  and  of  Mahanaim. — Laban  the  persecutor : 
a.  of  his  own  ;  b.  of  the  heir  of  the  promise. — The 
persecutor  :  1.  His  malicious  companions  ;  2.  thosa 
who  flee  from  him ;  3.  his  motives. — -The  word  of 
God  to  Laban :  "  Take  heed,"  etc.,  in  its  typical  and 
lasting  significance. — The  punishments  of  the  want 
of  candor :  strife  and  war. — The  two  speeches  and 
speakers. — The  peaceful  departure:  1.  Its  light  side, 
reconciliation;  2.  its  dark  aspect,  separation. 

First  Section,  vers.  4-16.  Starkk  :  Cramer:  The 
husband  should  not  always  take  hU  own  way,  but 
sometimes  consult  with  his  wife  (Sir.  iv.  35). — It  is  a 
grievous  thing  when  chddren  complain  before  God 
of  the  injustice  of  their  parents. — Chddren  should 
conceal,  as  far  as  possible,  the  faults  of  their  parents. 
— Lisco  :  The  human  means  which  he  used  are  not 
commanded  by  God,  but  are  his  own. — Gerlach: 
Jacob's  conduct,  the  impatient  weakness  of  faith ; 
still  a  case  of  self-defence,  not  of  injustice. — Schro- 
der :  A  contrast :  the  face  of  your  father,  the  God 
of  mi/  father. 

Second  Section,  vers.  17-21.  Starke:  Although 
Jacob  actually  begins  his  journey  to  the  land  of  Ca- 
naan, some  suppose  that  ten  years  elapse  before  he 
comes  to  Isaac,  since  he  remained  some  time  at 
Succoth,  Sichem,  and  Bethel  (comp.  ch.  xxxiii.  17  ; 
XXXV.  6). — The  shearing  of  the  sheep  was  in  the  East 
a  true  feast  for  the  shepherds — an  occasion  of  great 
joy  (see  ch.  xxxviii.  12;  1  Sam.  xxv.  2,  8,  36). 

Section  Third,  vers.  22-2.5.  Starke  :  Josephus. 
The  intervention  of  the  night,  and  the  warning  by 
God  in  his  sleep,  kept  him  from  injuring  Jacob. — 
Bibl.  Tub. :  God  sometimes  so  influences  and  directs 
the  hearts  of  enemies  that  they  shall  be  favorably 
inclined  towards  the  saints,  althougli  they  are  really 
embittered  against  them. — Hall  :  God  makes  fool- 
ish the  enemies  of  his  church,  etc. — Whoever  is  in 
covenant  with  God  need  have  no  fear  of  men. — 
ScHRiiiiER:  Jacob  moves  under  the  instant  and 
pressing  danger  of  being  plundered,  or  slain,  or  of 
being  made  a  slave  with  his  family  and  taken  to  Meso- 
potamia. Stdl  the  promiser  (ch.  xxviii.  1.5)  fulfils  the 
promise  to  him.  Thus,  whatever  may  oppress  us  for 
a  time,  must  at  last  turn  to  our  salvathm  (Calvin). 

Section  Fourth,  vets.  26-30.  Starke:  ^It  is  the 
way  of  hypocrites  when  their  acts  do  not  prosper,  t" 
speak  in  other  tones.) — Vers.  29.  He  does  not  say 
that  he  has  the  right  and  authority,  but  that  he  has 
the  fower  (comp.  John  xix.  10).  In  this,  however, 
he  reliites  liinjself  For  if  he  possessed  the  power 
why  does  he  suffer  himself  to  be  terrified  ami  de 
terred  by  the  warning  of  (jod  in  the  dream  ? — Cal 
WKK  Handhuch :  He  cannot  cease  to  threaten. — Ht 
looiild  have  injured  him  but  dared  not. — Schroder 
The  images  are  his  highest  happiness,  since  to  hin. 
the  presence  of  the  Deity  is  bound  and  confined  tc 
its  symbol. 

Section  Fifth,  vers.  31-35.  Starke:  Cramer: 
Ver.  32.  A  Christian  should  not  be  rash  and  pa* 
sionate  in  his  answer.  Ver.  35.  The  woman's  cun- 
ning IS  preeminent  (Sir.  xxv.  17  ;  Judg.  xiv.  16).— 
Calwek  Handhuch:    Ver.  38.     The   ewes  and  the 


540 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


goats  in  their  state  were  the  objects  of  his  special 
care. — Falsehood  follows  theft. — Man's  cunning  is 
ready ;  woman's  inexhaustible  and  endless  (Val. 
Berberger). 

Section  Sixth,  Ters.  36.^2.  Starke  :  What  is  in- 
cluded in  a  shepherd's  faithfulness  (ver.  38). — Bibl. 
Wirt. :  When  one  can  show  that  he  has  been  faith- 
ful, upright,  and  diligent,  in  his  office,  he  can  stand 
up  with  a  clear  conscience,  and  assert  his  innocence. 
Cramer  :  A  good  conscience  and  a  gracious  God  give 
one  boldness  and  consolation. — Schrodek  :  The  per- 
secution of  Jacob  by  Laban  ends  at  last  in  peace, 
iove  and  blessing. — -Thus  the  brother  line  in  Meso- 
potamia is  excluded  after  it  has  reached  its  destina- 
tion. 

Section  Seveiith,  vers.  43-53.  Starke  :  (Differ- 
ent conjectures  as  to  what  Laban  understood  by  the 
God  of  Nahor,  whether  the  true  God  or  idols). — • 
Cramer  :  When  a  man's  ways  please  the  Lord,  he 
maketh  even  his  enemies  to  be  at  peace  with  him 
(ProT.  xvi.  7). — Calwer  Handbuch:  Laban  now 
turns  again  and  gives  way  to  the  natural  affections  of 
a  father.  The  circumstances  which  tended  to  calm 
liifl  mind :  1.  The  seven  days'  journey ;  2.  the  divine 
warning;  3.  the  mortification  resulting  from  his 
fruitless  search ;  4.  Jacolj's  self-defence  and  the 
truth  of  his  reproaches. — His  courage  and  anger 
gradually  give  way  to  fear  and  anxiety. — Schrodkr  : 
In  the  Hebrew,  the  word  "  if  "  occurs  twice,  pointing. 


as  we  may  suppose,  to  the  idea,  may  God  so  punisl 
thee. — (Li'THER  :  How  can  this  fellow  i  Laban i  iir. 
name  the  thing?) 

Eic/Iuh  Section,  ver.  55-ch.  xxxii.  2.  Starke 
Jacob  has  just  escaped  the  persecutions  of  his  unjust 
father-in-law,  when  he  began  to  fear  that  he  should 
meet  a  fiercer  enemy  in  his  brother  Esau.  Hence 
God  confirms  him  in  his  faith,  opens  his  eyes, 
etc. — It  is  the  office  of  the  angels  to  guard  the  sauits. 
(Two  conjectures  as  to  the  double  camp :  one  that 
some  of  the  angels  went  before  Jacob,  others  fol- 
lowed him  ;  the  other  that  it  is  the  angel  camp  and 
the  encampment  of  Jacob.) — (Why  the  angels  are 
called  hosts:  1.  From  their  multitude;  2.  their  or- 
der ;  3.  their  power  for  the  protection  of  the  saints, 
and  the  resistance  and  punishment  of  the  wicked ; 
4.  from  their  rendering  a  cheerful  obedience  as  be- 
came a  warlike  host. — Calwer  Handbuch :  The 
same  as  ch.  xxviii.  Probably  here  as  there  an 
inward  vision  (Ps.  xxxiv.  7). — Schroder:  Jacob's 
hard  service,  his  departure  with  wealth,  and  the  per- 
secution of  Laban,  prefigure  the  future  of  Israel  in 
Egypt. — (Val.  Herberger.)  Whosoever  walks  in  hia 
way,  diligent  in  his  pursuits,  may  at  all  times  say 
with  St.  Paul :  "  He  shall  never  be  forsaken." — The 
invisible  world  was  disclosed  to  him,  because  anxiety 
and  fear  fill  the  visible  world. — Ldthkr:  The  angels. 
In  heaven  their  office  is  to  sing  Glory  to  God  in  tb« 
Highest ;  on  the  earth,  to  watch,  to  guide,  to  war. 


FIFTH    SECTION. 

jseob^t  return.     Bu  fear  of  Esau.      Hit  night  wrestlings  mth  God.     Peniel.     The  name  Israel. 
Meeting  and  recondliaiion  with  Esau. 


Chapter  XXXH.  3— XXXIII.  1-16. 


3  And  Jacob  sent  messengers  before  him  to  Esau  his  brother,  unto  the  land  of  Seir, 

4  the  country  of  Edora.  And  he  commanded  them,  saying,  Thus  shall  ye  speak  unto 
my  lord  Esau;  Thy  servant  Jacob  saith  thus,  I  have  sojourned  [have  been  a  stranger]  with 

5  Laban,  and  stayed  there  until  now :  And  I  have  oxen,  and  asses,  flocks,  and  men- 
servants,  and  women-servants:  and  I  have  sent  [and  now  I  must  send,  the  n  paragogic]  to  tell 
my  lord,  that  I  may  find  grace  in  thy  sight. 

6  And  the  messengers  returned   tc  Jacob,  saying,  We  came  to  thy  brother  Esau,  and 

7  also  he  cometh  to  meet  thee,  and  four  hiuidred  men  with  him.  Then  Jacob  was  greatly 
afraid,  and  distressed  :   and  he  divided  the  people  that  was  witli  iiim,  and  the  flock.s,  and 

8  lierd-s,  and  the  camels  into  two  bands:  And  said  [thougbt],  If  Esau  couie  to  the  one 
company,  and  smite  it,  then  tiie  other  company  which  is  left  shall  escape. 

9  And  Jacob  said,  O  God  of  my  father  Abraham,  and  God  of  my  father  Isaac,  ti.ri 
L>nl  which  saidst  [artsayingj  unto  me,  Return  unto  tliy  country,  and  to  thy  kindred  [birth- 

lO  i\.ice],  and  I  will  deal  well  willi  thee:  I  am  not  worthy  [too  littlo  for]  of  the  least  of  all  tha 
mercies,  and  of  all  the  truth,  which  thou  hast  shewed  unto  ihy  servant :   for  with  my  staff 

I  ]  [alone]  I  passed  over  liiis  Jordan,  and  now  I  am  become  two  ljan<ls  [camiv].  Deliver  me,  I 
pray  thee,  froiu  the  hand  of  my  brother,  from  the  hand  of  Esau  :   for  I  fear  him,  lest  he 

12  will  come  and  smite  me,  and  the  mother  with   [upon,  over]  the  cliildren.     And  thou 


CHAP.  xxxn.  s— xxxm.  i-ie.  54 


saidsf,  I  will  siireW  do  thee  good,  and  make  [establish]  thy  seed  as  the  sand  of  tne  sea, 
which  cannot  be  numbered  for  multitude. 

13  And  he  lodged  there  that  same  night,'  and  took  of  that  which  came  to  his  hand  ) 

14  present  for  Esau  his  brother ;   Two  hundred  she-goats  and  twenty  he-goats,  two  hundred 

15  ewes  and  twent}-  rams,  Thirty  milch  camels  with  thpir  colts,  forty  kine  and  ten  bulla, 

16  twenty  she-asses  and  ten  foals.  And  he  delivered  thc-n  into  the  hand  of  his  scrvauta, 
every  drove  by  themselves;   and  said  unto  his  servants,  Pass  over  before  me,  and  put 

17  a  space  betwixt  drove  and  drove.  And  he  commanded  the  foremost,  saying,  When 
Esau  mv  brother  meeteth  thee,  and  asketh  thee,  saying,  Whose  art  thou  ?  and  whithe 

18  goest  thou?  and  wiiose  are  these  before  thee  [what  he  drives  before  him].  Then  thou  shall 
say.  They  be  thy  servant  Jacob's :  it  is  a  present  sent  unto  my  lord  Esau :  and  behold, 

19  also,  he  is  behind  us.  And  so  commanded  he  the  second,  and  the  third,  and  all  that 
followed  the  droves,  saying.  On  this  manner  shall  ye  speak  unto  Esau,  when  ye  find 

20  him.  And  say  ye  moreover,  Behold,  thy  servant  Jacob  is  behind  us.  For  he  said 
[thought],  I  will  appease^  him  with  the   present  that  goeth  before  me,  and  af.erward  I 

21  will  see  his  face;   peradventure  he  will  accept  [make  cheerful  my  face]  of  me.     S'   went  the 

22  present  over  before  him  ;  and  himself  lodged  that  night  in  the  company.  A.id  he  rose 
up  that  night,  and  took  his  two  wives,  and  his  two  women-servants,  and  liis  eleven  sons, 

23  and  passed  over  the  ford  Jabbok.  And  he  took  them,  and  sent  them  over  the  brook, 
and  [then]  sent  over  that  he  had  [his  herds]. 

24  And  Jacob  was  left  alone ;  and  there  wrestled  '  a  man  with  him,  until  the  breaking 

25  of  the  day.  And  when  he  saw  that  he  prevailed  not  against  him,  he  touched  the 
hollow  of  his  thigh  [hip-joint  or  socket]  :  and  the  hollow  of  Jacob's  thigh  was  out  of  joint, 

26  as  he  wrestled  with  him.     And  he  said.  Let  me  go,  for  the  day  breaketh  :  and  he  said, 

27  I  will  not  let  thee  go,  except  thou  bless  me.     And  he   said   unto  him,  What  is  thy 

28  name?  And  he  said,  Jacob.  And  he  said,  Thy  name  shall  be  called  no  more  Jacob, 
but  Israt-l  [Yisraei]  :  tor  as  a  prince  hast  thoi;  power  ['hou  hast  contested]  with  God,  and  with 

29  men,  and  hast  prevailed.  And  Jacob  asked  him,  and  said,  Tell  me,  I  pray  thee,  thy 
name:  and   he  said,  Wherefore   is  it  that  iXxon   dost  ask  after  ni_y  name?      And  he 

30  blessed  him  there.     And  Jacob  called  the  name  of  the  place  Peniel  [face  of  God]  :  for  I 

31  have  seen  God  face  to  face,  and  my  life  [soul]   is   preserved.     And   as   he  passed  over 

32  Penuel  [Peniei],  the  sun  rose  upon  him,  and  he  halted  [was  lame]  upon  his  thigh.  There- 
fore the  children  of  Israel  eat  not  q/"  the  sinew  [sciatic  nerve],  which  shrank,  which  is 
upon  the  hollow  of  the  thigh,  unto  this  day ;  because  he  touched  the  hollow  of  Jacob's 
thigh  in  the  sinew  that  shrank. 

Ch.  XXXIII.        1.  And  Jacob  lifted   up  his  eyes,  and  looked,  and  behold,  Esau  came, 

and  with  him  four  hundred  men.     And  he  divided  the  children  unto  Leah,  and  unto 

,   2  Rachel,  and  unto  the  two  handmaids.     And  he  put  the  handmaids  and  their  children 

foremost,  and  Leah  and  her  children  after,  and  Rachel  and  Joseph  hindermost  [at  the  last]. 

3  And  he  passed  over  before  them,  and  bowed  himself  to  the  ground  seven   times,  until 

4  he  came  near  to  his  brother.     And  Esau  ran  to  meet  him,  and  embraced  him,  and  fell 

5  on  his  neck,  and  kissed  him  :  and  they  wept.     And  he  lifted  up  his  eyes,  and  saw  [now] 
the   women  and  the  children,  and  said,  Who  are  those  with  thee*  [whom  hast  thou  there]  ? 

6  And  he  said.  The  children  which  God  hath  graciously  given  thy  servant.     Then  the 

7  handmaidens  came  near,  they  and  their  children,  and  they  bowed   themselves.     And 
Leah  also  with  her  children  came  near,  and  bowed  themselves;   and  after  came  Joseph 

8  near  and  Rachel,  and  they  bowed  themselves.     And  he  said.  What  meanest  thou  by 
all  this  drove  [camp]  which  I  met?'     And  he  said.  These  are  to  find  grace  in  the  sight 

9  of  my  lord.     And  Esau  said,  I  have  enouglj,  my  brother;   keep  that  thou  hast  unto 

10  thyself.  And  Jacob  said.  Nay,  I  pray  thee,  if  now  I  have  found  grace  in  thy  sight, 
then  receive  my  present  at  my  hand:   for  therefore   [now]  I  have  seen  thy  face,  as 

11  though  I  had  seen  the  face  of  God,  and  thou  wast  pleased  with  me.  Take,  I  pray 
thee,  mv  blessing  that  is  brought  to  thee;   because  God  hath  dealt  graciously  with  me, 

12  End  because  I  have  enough  :  and  he  urged   iiim,  and  he  took  it.     And  he  said.  Let  us 

13  lake  our  journey,  and  let  us  go,  and  I  will  go  before  thee.  And  [But]  he  said  untc  him, 
Mv  lord  knoweth  that  the  children  are  tender,  and  the  flocks  and  herds  with  young  "  are 

14  with  me,  and  if  men  should  over-drive  them  one  day,  all  the  flock  will  lie.  Let  my 
lord,  I  pray  thee,  pass  over  before  his  servant  :  and  I  will  lead  on  .softly,  according'  a» 


&48 


GENESIS,  OR   THE   FIRST   BOOK   OF   MOSES. 


the  cattle  that  goeth  before  me  and  the  children  be  able  to  enduve  ;  until  1  come  untc 

15  my  lord  unto  Seir.  And  Esau  said,  Let  me  now  ii'av"  with  thee  some  of  the  folk  thai 
are  with  me:  And  he  said,  What  needeth  it?  Let  me  find  gra'je  in  the  sight  of  ni» 
lord. 

16  So  Esau  returned  that  day  on  his  way  unto  Seir 

\\  9'-^™'\T'=!;-l'-~''^<=.  °\o''*»'*«'^  tli^  return  of  the  messengers,  and  his  arrangement  of  hjjoompaDT.— A   G  1 
['  Ver.  20.— lleb.,  cover  his  lace  ;  and  so,  m  the  last  clause  :  he  will  lilt  up  my  faee.— A.  G.)  f     3      -^   "-j 

1=  Ver.  24.-F5X:  ,  an  antique  form,  only  used  here  and  t.  25,  26,  from  p3N  ,  to  struggle  with,  or  the  kindred  row 

pSn,  to  limit,  enclose,  as  one  member  the  other.    Keil,  p.  219.— A,  G.)  ' 

['  Ch.  ixxiii  ver.  5.— Lit.,  Who  these  to  thee.— A.  G.] 

[»  Ver.  8.— Whatto  thee  all  this  train. -A.  G.] 

[•  Ver.  13.— Heb.,  which  are  milking.— A.  Q.] 

P  Ver.  14. — According  to  the  foot,  or  pac*^— A.  G.] 


pbelimhtaey  remaeks. 

Knobel  supposes  here  an  artificial  mingling  of 
heterogeneous  and  even  contradictory  parts,  taken 
from  different  sources,  a  supposition  resting,  as  is 
often  the  case,  upon  a  want  of  insight  as  to  the  con- 
nection, which  is  the  great  lever  in  that  kind  of  crit- 
icism. The  sending  of  messengers  by  Jacob  to  Esau, 
is  regarded  as  a  proof  that  he  was  not  afraid  of  his 
brother,  while  the  Jehovlst  represents  him  as  being 
in  terror  of  him,  etc.  (p.  256).  All  parts  of  this 
section  turn  upon  .Jacob's  relation  to  Esau  :  1 .  The 
sending  of  messengers  (vers.  .3-6) ;  2.  the  fear  of 
Jacob,  and  his  preliminary  division  of  the  train 
into  two  bands  (vers.  7,  8) ;  3.  Jacob's  prayer  (vers. 
9-12) ;  4.  the  delegation  of  new  messengers  with 
his  presents  (vers.  13-21);  5.  the  night  passage  of 
the  train  over  Jabbok,  and  Jacob's  wrestling  ;  Peniel 
(vers.  21-32) ;  6.  Esau's  approach,  the  new  arrange- 
ments of  the  train,  and  the  greetings  (ch.  xxxiii. 
1-11);  7.  Esau's  offer  and  return  (vers.  12-16). 


EXEGETICAL    AND    CEITIOAL. 

1.  Tlie  sending  of  the  messetiffers  (vers.  3-6). — 
Sent  messengers  before  him. — The  measure  was 
precautionary,  to  inspect  what  the  danger  was,  and 
to  conciliate  his  brother — Unto  the  land  of  Seir. 
— The  natural  taste  for  hunting  and  the  thirst  for 
power,  must  have  led  Esau,  even  during  the  lifetime 
of  Isaac,  to  think  of  a  location  moresuitauie  to  him, 
since  the  thickly  settled  region  of  Hebron  was  not 
favorable  either  for  hunting  or  for  the  establishment 
of  a  SI  rung  power.  The  region  of  Seir,  or  the  moun- 
tians  of  Edom  (see  Bible  Dictionaries  and  geogra- 
phies, and  books  of  travels)  seemed  more  favorable 
in  both  respects.  We  thus  see  that  Esau  had  already 
made  a  decided  progress  in  his  occupation  of  the 
new  land,  without  having  completely  Iransferrod  his 
residi'iice  (Vom  Hebron  to  Seir,  which  followed  after- 
wards (see  ch.  xxxvi.  fi).  The  same  distinction  be- 
tween the  chief  residence,  and  an  out-station  or 
colony,  meets  us  in  the  life  of  I.saac.  Keil  says  he 
severed  the  relations  which  bound  him  to  hisfaihei's 
hou.se  and  possessions,  "  because  lie  was  more  and 
more  thoroughly  convinced  that  the  bles.sing  pro- 
nounced liy  his  father  upon  Jacob,  and  which  ex- 
cluded him  from  the  inheritance  of  llie  promise,  the 
future  possession  of  flanaun,  cnuld  not  be  ehanged." 
But  Ihis  would  ascribe  too  nuieh  to  Jacob's  obedience 
jf  faith  to  Esiiu.  The  fact  takes  place,  doubtless, 
upon  natural  ground.s.  Esau's  power  did  not  lie  in 
i'v  faith,  but  in  his  strong  hand.     This  mau  of  miglit 


had  gathered  his  sons,  servants,  and  confederates, 
and  already  partially  completed  the  conquest  of  the 
Horites.  He  deems  the  momentary  possession  of 
power  of  greater  value  than  the  promise  of  a  relig 
ions  dominion,  the  actual  possession  of  which  lay  in 
the  dim  future.  He  entertains,  no  doubt,  therefore, 
that  he  has  already  surpassed  his  brother,  and  this 
may,  first  of  all,  have  predisposed  him  to  peaceful 
thoughts  towards  him,  especially  after  Jacob's  hum- 
ble me.ssage,  whose  prominent  thought  was  that  he 
now  cheerfully  conceded  to  him  the  external  honors 
of  the  first-born.  In  his  present  state  of  mind  Esau 
is  satisfied  to  leave  his  brother  to  struggle  a  little 
longer  with  his  fear,  and  to  harass  and  distress  him 
with  a  pompous  show  of  his  forces.  The  messen- 
gers return  without  bringing  back  any  fiiendly 
counter-greeting.  He  comes  as  a  princely  sheik  of 
the  desert,  with  his  retainers.  This  is  the  prelim- 
inary answer.  The  text  here  presupposes  that  Jacob 
had  received  some  notice  of  Esau's  operations  at 
Seir.  [There  is  no  contradiction  between  tliis  text 
and  ch,  xxsvi.  G.  It  is  not  said  here  that  Esau  had 
any  fixed  abode  or  dwelling  in  Seir.  The  fact  that 
he  appears  with  his  armed  band  shows  that  he  was 
out  upon  a  warlike  expedition,  and  probably  with  the 
design  of  driving  the  Horites  from  Seir.  It  was  not 
his  home.  His  family  and  possessions  were  still  in 
Canaan,  and  were  first  removed  to  Sct  (ch.  xxxvi.  t!) 
when  it  had  been  freed  from  his  enemies,  and  thus 
made  a  safe  abode  for  his  wives  and  children. — 
A.  G.] 

2.  T/ie  fear  of  Jacob,  and  his  preUminnry  di- 
fi.sion  if  Ihe  train  into  two  bands  (vers.  7,  8). — 
Was  greatly  afraid. — Jacob's  fear  was  not  ground- 
less, liebi'kah  h.ad  not  called  him  back.  Esau  has 
not  intimated  that  he  was  reconciled  ir  ivouM  be 
easily  appeased.  The  messengers  had  not  brought 
back  any  counter-greeting.  Esau  was  coming  with 
his  four  hundred  men.  The  promise  at  Bethel,  too,  re- 
lates definitely  only  to  the  journey  and  the  return,  and 
the  vision  at  Mahanaim  was  a  disclosure  as  to  his  tie- 
livcratice  from  the  hand  of  Laban,  hut  not  accompa- 
nied wiih  new  promi.ses.  The  main  thing,  however, 
was  this,  he  is  ill  at  eas<'  in  his  conscience,  with  regard 
to  his  ofl'ence  against  Esau.  His  fear,  therefore,  as 
well  as  his  prudence,  appears  in  the  division  of  his 
train  into  two  bands.  This  measure  precedes  hi* 
prayer,  as  the  last  act  of  his  overhastyand  impatient 
cunning,  which  does  not  apjiear  to  have  bi'cn  exer- 
cised after  his  prayer  and  struggle.  The  measure 
itself"  has  Utile  to  do  with  the  name  Mahanaim,  to 
which  Knobel  riders  it.  It  may  serve  to  explain  the 
lact  tliat  the  Bedouins  usually  march  in  divisions 

;;.    'J'/ir  firaijir  of  ./dcuA  ( vers.  9-121.     .lacob  ii 


CHAP.   XXXII.   3— XXXIII.    1-16 


.OIS- 


lonBcious  now  that  all  liis  cunning  cannot  give  his 
heart  rest. — Which  saidst  unto  me. — Here  begins 
the  third  link  in  the  chain ;  God  of  Abraham  and  God 
of  Isaac.  He  appeals  to  the  repeated  promise  of  the 
;ovenant  God  of  his  fathers,  given  to  him  in  the  di-  1 
rine  intimation  and  warning  to  return. — I  'wiU  deal 
well  with  thee. — He  strives  to  draw  from  this 
rag".ie  expression  a  promise  of  protection  against 
Eaau.  On  the  other  hand,  lie  cannot  appeal  with 
iny  confiilenee  to  the  blessing  of  his  father  Isaac, 
wliich  he  had  stiilen. — I  am  not  worthy  of  the 

least Literally,  am    less   than.     Humiliation    and 

gratitude  underlie  the  joyful  confidence  in  asking 
lor  deliverance. — This  Jordan. — We  must  conceive 
of  the  ford  of  Jabbok,  as  lyint;  in  the  neighborhood 
of  ths  Jordan. — The  mother  with  the  children. 
— Literally,  upon  the  children,  since  she  protects  the 
children  against  the  raging  foe.  Used  proverbially 
(see  Dent,  x.-iii.  6  ;  Hosea  x.  14).  Knobel,  Keil, 
Dclitzscli,  reject  the  rendering,  upon  the  children. — 
As  the  sand  of  the  Sea. — This  is  the  sense  to  him 
of  the  promise  ch.  xxviii,  14,  as  the  dust  of  the  eartk  ; 
and  thus  he  changes  the  imagery  of  the  Abrahamic 
promise,  ch.  xxii.  17.  Such  a  destructive  attack  as 
now  threatens  him,  would  oppose  and  defeat  the  di- 
vine promise.  Faith  clings  to  the  promise,  and  is 
chus  developed.  [The  objection  that  it  is  unbecom- 
ing in  Jacob  to  remind  God  of  his  promise,  shows 
an  utter  misconception  of  true  prayer,  which  pre- 
supposes the  promise  of  God  just  as  truly  as  it  im- 
plies tlie  consciousness  of  wants.  Faith,  which  is 
'.he  life  of  prayer,  clings  to  the  divine  promises,  and 
pleads  them. — A.  G.] 

4.  The  delegation  of  mw  messene/ers  with  his 
oresents  (vers.  13-21). — And  took  of  that,  etc. — 
His  prayer  led  bun  to  better  means  of  help  than  the 
division  of  his  train  in  fear,  and  for  a  flight  near  at 
hand.  He  passes  from  the  defensive  to  the  offensive. 
He  will  not  flee  from  Esau,  but  go  to  meet  him,  and 
overcome  him  with  deeds  of  love.  Delitzsch  thinks 
he  did  not  select  the  present  until  the  next  morning. 
Keil,  however,  says,  correctly,  tliat  the  piayer,  the 
delegation  with  the  present,  the  transfer  across  the 
Jabbok,  and  Jacob's  struggle,  all  took  place  on  the 
same  night  (ver.  14).  Delitzsch,  indeed,  admits  that 
the  crossing  of  the  Jabbok,  and  Jacob's  struggle, 
qccur  in  the  same  night.  The  present  wliich  Jacob 
chose  for  an  immediate  departure  during  the  night, 
was  a  great  propitiatory  sacrifice  to  the  injured 
brother,  and  an  humble  homage  to  the  mighty  prince 
of  the  desert,  consisting  of  five  hundred  and  fifty 
head  of  cattle.  And  thus,  while  making  an  atone- 
ment to  Esau,  he  actually  atones  also  for  his  cunning 
course  towards  Laban.  The  selections  corresponded 
with  the  possession  of  the  Xomadic  chiefs,  as  to  the 
kinds  of  animals  (comp.  Job  i.  3  ;  xlii.  12),  and  as 
to  the  proportion  between  the  males  and  females  to 
the  rule  of  larro,  De  re  rustica.  Keil.  The  present 
is  broken  up  into  divisions  with  intervening  spaces 
[lit.,  breathing  places. — A.  G.],  and  thus  approaches 
Esau,  that  by  the  regular  appearance  of  these  differ- 
ent droves,  he  might,  by  one  degree  after  .another, 
soften  the  fierce  disposition  of  his  brother.  Observe  : 

1.  The  climax;    goats,  sheep,   camels,  cattle,  asses. 

2.  The  spaces  between  the  droves.  Each  impression 
must  be  made,  and  its  ioree  felt  by  Esau,  before  the 
next  comes  on.  3.  The  ever  repeated  form  of  hom- 
ige :  Thy  servant,  Jacob.  A  present.  My  lord 
Ssau.  4.  The  final  aim :  friendly  treatment :  Thy 
servant,  Jacob  himself,  is  behind  us.  Knobel  sup- 
poses that  he  finds  here  even,  a  difference  between 


the  interpretation  of  the  Jehovist,  and  the  design  of 
his  predecessor  to  describe  the  procession  according 
to  oriental  custom  (p.  230).— For  he  said.— W« 
meet  here,  for  the  first  time,  the  later  important  "S2 
(comp.  XX.  111).  Esau's  face  is  to  be  covered  bv 
atoning  presents,  so  that  he  should  not  see,  any  mora 
the  offence  which  Jacob  had  committcil  against  him. 
Jacob  had,  in  an  ideal  sense,  deprived  him  of  prince- 
ly honor;  he  now  recognizes,  in  a  true  and  real 
sense  (and  one  entirely  suited  to  Esau's  thought  and 
disposition),  hrs  princely  honor,  and  thus  atones,  in 
fact,  for  his  fault,  since  Esau  cared  nothing  for  the 
ideal  element  in  and  by  itself.  ^Q3  here,  at  its  first 
occurrence,  refers  to  the  reconciling  of  one  who  is 
angry,  and  to  the  atonement  for  guilt.  .Since  the  of- 
fence is  covered  for  Esau's  lace,  so  even  Esau's  face 
is  covered  as  to  the  ollence.  It  is  very  remarkable, 
moreover,  that  the  word  "  face ''  here  occurs  three 
times.  E.-^au's  face  is  covered  towards  Jacob's  obliga- 
tion and  guilt.  Then  Jacob  beholds  the  face  of  Esau, 
and  is  comforted,  and  Esau  lilts  up  Jacob's  face,  i.  e., 
cheers,  enlightens  it,  since  he  receives  him  kindly. 

5.  The  night-crossing  of  the  train  oi'er  J<ibbok 
and  Jacob's  lerestimg  (vers."  21-32). — And  he  rose 
up  that  night. — The  confidence  of  Jacob,  rising 
out  of  his  prayer  and  the  sending  of  his  present,  is 
so  strong  that  he  does  not  defer  the  crossing  of  hia 
train  over  the  ford  of  Jabbok  until  the  morning. 
Jabbok  is  now  called  the  Zeika,  i.  e.,  the  blue,  from 
its  deep-blue  mountain  water.  "  It  rises  near  the  car- 
avan 1  onte  at  Castell  Zerka  ;  its  deep  mountain  valley 
then  forms  the  boundary  between  Moered  on  the 
north  and  Belka  on  the  south.  It  empties  into  the 
Jordan  about  midway  between  the  Sea  of  Tiberias 
and  the  Dead  Sea,  and  about  an  hour  and  a  half 
from  the  point  at  which  it  breaks  through  the  moun- 
tain." Vox  Racmee  :  "  Palestine,"  p.  74.  The 
Jabbok  comes  from  the  east  nearly  opposite  to  Si- 
chem.  It  was  at  oue  time  the  boundary  between  the 
tribes  of  Gad  and  Manasseh.  For  further  details, 
see  the  Bible  Dictionaries. — Although  it  is  quite  cus- 
tomary in  the  East  to  travel  during  the  night  (see 
KxoBEL,  p.  258),  yet  still  the  crossing  of  his  train 
over  a  rapid  mountain  stream  would  be  difficult 
The  ford  which  Jacob  used  was  not  that  upon  it( 
upper  course,  upon  the  route  of  the  Syrian  caravans, 
at  Ki'ila't  Zerka,  "  but  the  one  farther  to  the  west, 
through  which  Buckingham,  Burkhardt  ('  Syria,'  p. 
597),  and  Seetzen  ('Travels,'  i.  p.  392)  passed,  be- 
tween Jebel  Adsehlun  and  Jebel  Jelaad,  and  at  which 
are  still  to  be  seen  traces  of  walls,  buildings,  and  the 
signs  of  an  older  civilization  (Rittkk,  ed.  xv.  p. 
11140)."  Keil.— And  he  was  left  alone. — It  la 
generally  supposed  that  Jacob  remained  on  the  north 
side  of  "the  Jabbok.  Kkil,  p.  218;  Delitzsch,  p. 
334.  [Jacobus  ;  Wordsworth,  p.  136. — A.  G.]  Ro- 
senraiiUer  and  Knobel  reject  the  idea  that  Jacob  re- 
crossed  the  stream,  although  nothing  there  claimed 
his  attention,  the  latter  indeed,  on  the  incorrect  as- 
sumption that  Jacob  crossed  the  Jabbok  going  from 
the  south,  northwards.  In  ver.  23  it  is,  he  passed 
over,  i.  e.,  he  himself,  without  mentioning  that  he 
took  his  family,  which  is  specially  related  elsewhere. 
[It  seems  probable  that  he  first  went  over  himself, 
and  then,  finding  the  crossing  safe,  he  returned  and 
i  sent  over  his  herds  and  his  family.  — A.  (J.]  Then, 
too,  it  is  not  necessary  that  "irj^^  should  be  under- 
stood in  a  local  sense  (see  Ges.  under  ir"').  More- 
over, we  fin  1  him  (ver.  32),  when  lea\nng  the  placj 
of  his  wrestling,  Peniel,   ready  to  proceed  on  hii 


^6o 


GENESlej,  OR  THE  FIRST  BOOK   OF  MOSES. 


joumey.  Lastly,  it  would  seem  an  act  of  cowardice 
f  Jacob  liad  sent  his  wives  and  children  across  the 
brook,  which  was  a  protection  against  the  danger, 
while  he  himself  remained  behind.  [Still,  the  narra- 
tive plainly  implies  that  Jacob  remained  on  the  north 
of  the  Jabbok.  And  whatever  courage  may  have 
prompteJ  to  do,  as  to  protect  his  own  with  his  life, 
Jaaob  was  dimly  conscious  that  the  crisis  of  his  life 
•vas  now  upon  him,  and  that  he  must  be  alone  with 
Tod.  It  was  not  the  want  of  courage,  but  the  sense 
that  help  nmst  come  from  God,  and  the  working  of 
his  f  lith  which  led  him  to  cUng  to  the  arm  of  God, 
which  kept  him  here  for  the  prayer  and  struggle  and 
rictory. — A.  G.]  —  And  there  wrestled  a  man 
with  him. — Now,  when  he  supposed  everything  ar- 
ranged, the  greatest  difficulty  meets  him.  The  un- 
measured homage,  with  which  he  thought  to  recon- 
cile Esau,  touches  the  violation  or  at  least  puts  in 
peril  the  promise  which  was  given  to  him.  More- 
over, he  has  not  only  injured  Esau,  but  offended  God 
(Elohim),  who  is  the  God  of  Ksau,  and  will  not  suffer 
him  to  be  injured  with  impuniiy. — There  wrestled 
a  man. — This  archaic  form  occurs  only  here  and  in 
vers.  25  and  26.  Dietrich  traces  it  to  the  idea  of 
"struggling  or  freeing  oneself  from;  "  Delitzsch  to 
p:n ,  to  limit,  to  touch  each  other  closely,  member  to 
member.  We  prefer  the  reference  to  the  kindred  form, 
PES ,  to  hold  fast,  to  adhere  firmly,  etc.  Hithpacl, 
to  restrain  oneself.  There  seems  to  be  an  allusion  in 
the  word  to  the  name  Jabbok  (Knobel),  or  rather, 
the  brook  derives  its  name  from  this  struggle,  p3^ 
instead  of  p3!<^  (Keil).  An  older  derivation  traces 
the  word,  "  to  dust,"  to  raise  dust  in  the  struggle. 
The  question  ari.-es  whether  the  sense  of  the  word 
here  is,  that  the  nameless  man  came  upon  Jacob,  as 
if  he  had  been  his  enemy,  or  that  Jacob  seized  the 
man,  as  he  appeared  to  him,  and  held  him  fast, 
while  he  strives  to  free  himself  from  the  gi'asp.  Ac- 
cording to  ver.  27,  the  last  sense  is  the  true  one. 
If  we  take  the  other  supposition,  we  must  conceive 
that  Jacob,  during  the  night-wreslling,  recognized  as 
a  friend  the  man  who  came  upon  hini  as  an  enemy. 
Still  there  is  no  intimation  of  a  hostile  attack.  Tlie 
passage  in  Hosea  xii.  4,  also  supports  the  idea  that 
Jacob  held  fast  the  mysterious  man,  and  not  vice 
verxd.  ''  He  took  his  brother  by  the  heel  in  the 
womb — and  by  his  strength  he  had  power  with  God 
— he  had  power  over  the  angel  and  prevailed — he 
wept  and  made  supplication  \into  him — he  found 
him  in  Bethel." — And  when  he  saw  that  he  pre- 
vailed not  against  him. — That  is,  ver.  27,  he 
coulil  not  compel  liim  to  let  him  go. — For  the  day 
breaketh, — In  regard  to  this,  and  to  the  circum- 
stance that  Jacob  remained  alone,  Knobel  remarks, 
"  that  the  acts  of  God  are  not  spectacles  for  the  eyes 
of  impious  mortals  (see  ch.  xix.  17  ;  ixii.  IS;  Exod. 
xii.  29)."  There  is,  however,  a  broad  distinction 
between  the  heathen  and  theocratic  interpietaiion 
of  this  event.  There  is  no  reference  here  to  any 
fear  or  (head  of  the  day-light  on  the  part  of  spirits. 
—The  hoUow  of  his  thigh. — Lit.,  the  socket  of 
the  hlf.  It  ha  not  .said  that  he  struck  it  a  blow 
'Knobel);  the  finger  of  God  (for  it  is  God  who  is 
ipoken  of ) needs  but  to  touch  iis  object,  and  the  full 
result  is  scciireil.— And  the  hollow  of  Jacob's 
thigh  vras  out  of  joint. — This  is  explained  more 
fully  in  the  thirty-fourth  verse.  The  sinews  of  his 
thigh  (nervui  itchiadinui)  were  paralyzed  through 
the  extreme  teneion  ami  distortion.  But  this  bodily 
Daralyais  does  not  paralyze  the  persevering  Jacob. — 


I  Will  not  let  thee  go.—  Now  the  blessing  whicli 
he  obtained  from  his  father  by  cunting  and  deceit, 
must  be  sought  with  tears  from  this  mysterious  di 
vine  man.  .\nd  then  he  blesses  him  when  he  give( 
liim  the  name  Israel,  i.  e.,  the  God-wrestler  or  fight- 
er (from  mi  and  bs).  [The  captain  and  prince 
of  God,  from  sarah.  to  marshal  in  battle,  to  lead,  t» 
C07nmand,  to  Jight,  and  hast  prevailed,  ri-iio,  as  I 
prince.  Wordsworth,  p.  13S. — A.  G.]  Instead  ot 
a  siipplanter,  he  has  now  become  the  holy  wrestlei 
with  God,  hence  his  name  is  no  longer  Jacob,  bu' 
Israel.  There  is  no  trace  in  his  after-history  of  the 
application  of  his  wisdom  to  mere  selfish  and  cun- 
ning purposes.  But  the  new  name  confirms  to  him 
in  a  word  the  theocratic  promise,  as  the  name  Abra- 
ham confirmed  it  to  Abram.  For  the  connection  of 
this  pa.ssage  with  ch.  xxxv.  10,  see  the  Exegetical 
note  upon  that  passage. — And  hast  prevailed. — 
Has  he  overcome  in  his  wrestling  with  God,  he  need 
have  no  further  fears  as  to  his  meeting  with  Esau. — 
Wherefore  is  it,  that  thou  dost  ask  after  my 
name? — The  asking  after  his  name  in  this  particu 
lar  way,  not  the  general  inquiry,  is  the  point  which 
occasions  this  answer.  The  believer  is  not  to  learn 
all  the  names  of  the  Lord  in  this  theoretic  manner, 
but  through  the  experience  of  faith  ;  thus  even  the 
name  Immanuel.  Indeed,  he  had  already  learned 
his  name  substantially. — Thou  hast  wrestled 
vrith  God  and  men. — It  does  not  rest  upon  "  the 
view  which  the  Jews  have  when  they  regard  the 
name  Jehovah  as  apjiriTof,"  as  Knobel  asserts. — 
And  he  blessed  him. — The  bles.<ing  contained  al- 
ready in  the  name  Israel,  is  now  definitely  completed. 
— Peniel,  or  Penuel  with  the  1  conj.,  face  of  Ood. 
The  locality  of  this  place  has  not  been  definitely 
fixed  (V.  Eaumer,  p.  256),  but  if  it  could  be  identi- 
fied it  would  be  idle  to  look  for  it  upon  the  north 
of  the  Jabljok.  Knobel  refers  for  an  analogy  to  the 
Phtpuician  promontory  Oeoi"  Ttpocromov.  [Keil  thinks 
Peniel  was  upon  the  north  of  the  Jabbok,  though 
he  does  not  regard  it  as  certain.  Kiepert  locates  it 
on  the  Jabbok.  It  was  certainly  east  of  Succoth 
(see  Judg.  viii.  S,  9),  and  was  most  probably  on  the 
north  of  the  Jabbok. — A.  G.]— Face  to  face. — With 
his  lace  he  had  seen  the  face  of  (!od  (Exod.  xxxiii. ; 
Deut.  xxxiv.  10).  Exod.  xxxiii.  20  is  not  in  contra- 
diction to  this,  since  that  passage  speaks  of  the  see- 
ing of  (iod  beyond  and  above  the  form  of  his  reve- 
lation in  its  legal  development. — And  my  life  ia 
preserved. — Luther's  translation  and  my  soul  is 
healed,  saved,  is  equally  beautiful  and  correct.  For 
it  is  impossible  that  the  idea  here  is  that  of  the  later 
popular  notion :  he  rejoices  that  he  had  seen  the  face 
of  God  and  did  not  die. — The  sun  rose  upon  him. 
— The  sun  not  only  rose,  but  rose  especially  upon 
him  ;  and  with  a  joyful  mind  he  begins  « ith  the  sun 
rise  his  journey  to  meet  Esau. — And  he  halted 
upon  his  thigh. — He  appears  not  to  have  noticed 
this  liclbre.  In  the  effort  of  the  wrestling  it  had  es- 
caped him,  just  as  the  wounded  soldier  oftentimes 
first  becomes  aware  that  he  is  wounded  by  the  blood 
and  gash,  long  after  the  wound  was  received. — 
Therefore  the  children  of  Israel  eat  not. — 
"The  author  exjilams  the  custom  of  the  Ismelites, 
in  not  e:iting  of  the  sinew  of  the  thigh,  by  a  refer- 
ence to  this  touch  of  the  hip  of  their  ancestor  hj 
God  Through  this  divine  touch,  this  sinew,  lik« 
the  blood  (ch.  ix.  4)  was  con8ccr.il  ed  and  sanctifiec 
to  God.  This  custom  is  not  mcniioned  elsewhere  ir 
the  Old  Testament;  the  Talinudittt,s,  however  (Tract 


CHAP.    XXXII.    3.— XXXm.    .-16. 


55 1 


Cholin,  Mischna,  7),  regard  it  as  a  law,  whose  trans- 
gression was  to  be  punished  with  several  stripes." 
inobel.  Delitzsehadds:  "This exemption  exists  still, 
Diit  since  tlie  ancients  did  not  distinguish  clearly  in 
1^5  (rifsn  T'5,  the  large,  strong  cord  of  the  sinew 
of  the  thigh),  between  muscle,  vein,  and  nerve,  the 
einew  is  now  generally  understood,  i.  e.,  the  interior 
cord  and  nerve  of  the  so-called  hind-quarter,  includ- 
lEg  the  exterior  also,  and  the  ramifications  of  both." 
6.  Enaiis  approach,  the  new  arranijement  of  the 
train,  and  the  <)reitin(/  (ch.  xxsiii.  1-11). — And  Ja- 
cob lifted  up  Ilia  eyes. — In  contrast  to  his  previous 
inward  contemplation,  and  in  confident  expectation. 
—And  he  divided  the  children. — We  read  no 
more  of  the  two  l)ands  or  trains.  He  now  separates 
his  family  into  three  divisions.  He  himself,  as  the 
head  of  the  family,  as  its  protector  and  representa- 
tive, takes  the  lead ;  then  follow  the  handmaids  with 
their  chddreu ;  then  Leah  with  hers ;  and  at  last, 
Kachel  with  Joseph.  This  inverted  order,  by  which 
the  most  loved  came  last,  is  not  merely  chosen  from 
a  careful  and  wise  prudence,  but  at  tlie  same  time 
the  free  expression  of  the  place  which  they  occupied 
in  his  aflections. — To  the  ground  seven  times. — 
Not  that  he  cast  himself  seven  times  to  the  ground, 
which  would  have  been  expressed  by  nsiX  Q'SX, 
but  he  bowed  himself  seven  times  with  the  low  in- 
clination of  the  head  [the  low  oriental  bow,  in  which 
one  bends  the  head  nearly  to  the  ground  without 
touching  it.  Keil. — A.  G.].  But  even  this  couitesy 
far  excels  the  usual  degree  in  oriental  greetings,  and 
finds  its  explanation  in  the  number  seven.  The  bow- 
ing itself  expresses  the  recognition  of  an  external 
princely  prerogative,  from  which  Esau  believed  that 
he  had  robbed  him  ;  the  seven-fold  utterance  of  this 
recognition  stamjis  it  with  the  mimic  (Ger.,  mimische) 
seal  of  the  certainty  which  belongs  to  the  covenant. 
Thus  Jacob  atones  for  his  offence  against  Esku. 
The  manifestation  of  this  courtesy  is  at  the  same 
time,  however,  a  barrier  which  in  the  most  favorable 
issue  protects  him,  before  mingling  with  the  spirit 
and  temper  of  the  Edomitic  army. — And  Esau  ran 
to  meet  him. — He  is  overcome ;  his  anger  and 
threats  are  forgotten;  the  brother's  heart  speaks. 
Jacob's  heart,  too,  now  released  from  fear,  is  filled 
jvith  like  atfection,  and  in  their  common  weeping 
these  gray-headed  men  are  twins  once  more.  "  The 
unusual  pointing  of  inpiS'^  probably  indicates  a 
doubt  as  to  the  sincerity  of  this  kiss.  But  the  doubt 
is  groundless.  The  Scriptures  never  authorize  us  to 
regard  Esati  as  itdmman.  He  is  susceptible  of  noble 
desires  and  feelings.  The  grace  of  God  which  ruled 
in  his  paternal  home  has  not  left  him  without  its  in- 
fluence." Delitzsch.  The  assertion  of  Knobel,  "  that 
the  author  of  ch.  xxvii.  1  ff.  and  xxxii.  8  tf.  could 
not  thus  write  if  he  wrote  propria  tiiarte,"  is  critically 
on  the  same  level  with  the  remark  of  Tueh  upon 
Jacob's  prayer,  ch.  xxxii.  9 — "  it  is  unseemly  in  the 
narrator  that  he  allows  Jacob  to  remind  Goij  of  his 
promises."  The  old  Jewish  exegesis  has  indeed 
outbid  tti«  modem  zeal  in  effacing  this  great  and 
beautiful  moral  feature  in  the  narrative.  "  The 
Breschitl.  Rabba  and  Kimchi  inform  us  that  some  in 
the  earlier  time  held  that  ^inpB'^  meant  here  that  he 
Ut  hiri\.  The  Targum  of  Jonath.  says  that  Jacob's 
weeping  sprung  from  a  pain  in  his  neck,  and  Esau's 
from  a  toothache."  Knobel. — The  children  which 
Ood — The  name  Elohim,  out  of  regard  to  Esau's 
ticint  of  view  [and,  as  DeUtzsch  and  Keil  suggest,  in 


oriier  not  to  remind  Esau  of  the  blessing  of  Jehovah 
of  which  he  was  now  deprived. — A.  G.] — Josepk 
and  Rachel. — It  is  a  fine  trait  in  the  picture  thai 
the  order  is  here  reversed,  so  that  Joseph  comes  be- 
fore his  mother.  The  six-year-old  lad  seems  to  break 
through  all  the  cumbrous  ceremonial,  and  to  rush 
confidently  into  the  arms  of  his  uncle. — By  all  thii 
drove  (camp  or  train). — Knobel  thinks  that  he  her* 
discovers  a  third  explanation  of  the  name  Mahanaim, 
and  finds  in  the  answer  of  Jacob,  these  are  to  find 
grace,  etc.,  an  offensive  fawning,  or  cringing  humil- 
ity. But  in  fact,  it  is  not  a  mere  present  which  ia 
here  in  question,  but  a  voluntary  atonement — an  in- 
direct confession  that  he  needed  forgiveness.  We 
find  this  same  thought  also  in  Esau's  refusal. — I 
have  enough. — Esau  had  a  two-told  reason  for  hia 
refusal,  for  he  doubtless  possessed  a  large  share  of 
the  paternal  estate,  while  Jacob  had  earned  all  that 
he  had  by  the  labor  of  his  hands.  It  is  nevertheleaa 
a  noble  strife,  when  Esau  says,  keep  that  thou 
hast,  /  have  enough,  and  Jacob  overcomes  him, 
take,  I  pray  thee,  my  blessing,  /  have  enougli  of 
all,  or  briejiji  all. — For  therefore  I  have  seen. 
— 'This  cannot  mean,  I  have  gained  the  friendly  as- 
pect of  thy  face  by  my  present,  but  therefore,  for 
this  purpose,  is  it.  As  things  now  stand,  the  present 
is  an  offering  of  gratitude. — As  though  I  had  seen 
the  face  of  God. — The  words  sound  like  flattery, 
but  they  bear  a  good  sense,  since  in  the  fi  iendly  faca 
of  his  brother  he  sees  again  in  full  manifestation  the 
friendliness  of  God  watching  over  his  Ufe's  path 
(Job  xxxiii.  26  ;  Ps.  xi.  7).  [He  refers  either  to  hia 
wrestling  with  the  angel,  in  which  he  had  "  learned 
that  his  real  enemy  was  God  and  not  Esau,  or  in  th« 
fact  that  the  friendly  face  of  his  brother  was  th» 
pledge  to  him  that  God  was  reconciled.  "  In  the 
surprising,  unexpected  change  in  his  brother's  dispo- 
sition, lie  recognizes  the  work  of  God,  and  in  hit 
brother's  friendliness,  the  reflection  of  the  divine.' 
Delitzsch. — A.  G.]  The  words,  take,  I  pray  thee, 
my  blessing,  are  just  as  select  and  forcible.  It  is  aa 
if,  in  allusion  to  the  blessing  he  had  taken  away,  ha 
would  say,  in  so  far  as  that  blessing  embraced  pres- 
ent and  earthly  things,  and  is  of  value  to  you,  I  give 
it  back.  Knobel  explains  the  choice  of  the  expres- 
sion from  the  benedictions  which  accompanied  the 
present.  "  The  presents  to  the  clergy  in  the  middle 
ages  werp  called  benedictions."  But  the  idea  of 
homage  Ues  nearer  here.  In  the  reception  of  hia 
present  he  has  the  assurance  that  Esau  is  completely 
reconciled  to  him.  The  friendliness  in  Esau's  coun- 
tenance is  a  confirmation  to  him  of  the  friendlinesi 
of  the  divine  countenance,  a  seal  of  the  grace  of 
God,  which  he  saw  in  his  face  at  Peniel 

7.  Esauh  offer  and  return  (vers.  12-16). — I  will 
go  before  thee. — The  kindness  of  Esau  assumes  a 
confidential  and  officious  character.  He  will  take 
the  lead  in  the  way,  go  before  as  the  protector  of  hia 
caravan.  But  that  could  have  happened  only  at  the 
expense  of  Jacob's  freedom.  Besides  this,  the  car- 
avan, with  tender  children,  and  sucklings  among  the 
cattle,  could  not  keep  pace  with  a  train  of  Bedouin. 
Jacob  urges  this  strenuously,  in  order  to  effect  »  sep- 
aration. It  is  no  pretence  on  his  part,  but  it  is  the 
only  reason  he  ventures  to  oft'er  to  the  powerful  Esau, 
whose  superficial  nature  unfitted  him  to  appreciate 
the  other  reasons.  He  reveals  to  him  also,  in  a 
striking  way,  his  purpose  to  come  to  him  at  Seir.  li 
this  the  new  Israel  or  the  old  Jacob  who  speaka? 
The  words  are  ambiguous,  even  if  he  actually  visitea 
him  in  after  years  at  Seir,  as  some  have  urged  as  w 


GENESIS,  OB  THE  FIRST  BOOK   OF  MOSES. 


jxcHse.  There  is,  indeed,  a  peculiar  empliasis  upon 
tlie  word  '3x1?,  in  connection  witli  tiie  verb,  which 
excludes  any  obligation  to  hasten  there.  He  declines, 
also,  the  ofl'er  of  a  protecting  band. — What  need- 
eth  it? — He  is  conscious  of  a  higher  protector.  He 
Jesires  nothing  from  Esau  but  a  peaceful  and  friend- 
ly deportment.  [Jacob's  promise  of  a  visit  was 
honestly  made.  His  course  led  him  to  Canaan,  prob- 
ibly  to  Hebron,  and  from  thence  he  contemplated  a 
'isit  to  Esau  at  Seir.  Whether  it  was  ever  made,  or 
not,  we  do  not  know.  The  narrative  does  not  record 
all  the  events  of  Jacob's  Ufe,  and  this  may  well  have 
been  one  of  those  less  important,  which  it  passes 
over  in  silence.  There  is  no  ground,  in  auy  case,  to 
question  his  sincerity,  or  to  think  that  it  is  the  old 
Jacob  who  speaks. — A.  G.] 


DOCTRINAL  AND  ETHICAL. 

1.  This  section  belongs  to  the  more  important 
parts  of  Genesis,  especially  of  the  patriarciial  his- 
tory, holding  in  the  lil'e  of  Jacob  a  position  Uke  ch. 
XV.,  xvii.,  xviii.,  and  xxii.,  in  the  life  of  Abraham, 
ch.  xxvii.  in  the  life  of  Isaac,  and  ch.  xU.  and  xlv. 
in  the  life  of  Josepli.  We  have  here,  indeed,  the 
full  develoinneut  of  patriarchalism,  the  Jjud  which 
shall  open  into  its  most  perfect  flower,  and  which 
unfolds  fully  in  the  blessing  of  Jacob  (ch.  xlix). 
As  the  institution  of  a  sacred  sacrifice  reached  its 
full  development  in  the  offering  of  Abraham  (ch. 
xxii.),  and  the  mysterious  fact  of  election  comes  into 
prominence  in  the  blessing  of  Isaac  (ch.  xxvii.),  so 
this  narrative  brings  out  in  a  clear,  distinct  form  ;  1. 
The  prayer  of  faith,  based  upon  the  promise  and  the 
clear  consciousness  of  the  contrast  between  human 
unworthiuess  and  divine  grace ;  2.  the  actual  occur- 
rence of  a  believing  wrestling  with  God,  and  its  re- 
sult, the  prelude  to  the  theanthropic  life ;  3.  the  con- 
trast between  the  old  and  new  man,  between  Jacob 
and  Israel,  the  token  of  the  new  birth  growing  out 
of  the  circumcision  of  the  heart ;  heuei',  also,  4. 
the  dawn  of  the  love  of  one's  enemies,  and  of  the 
triumph  of  that  affection  over  the  hatred  of  our  en- 
emies, through  confidence  in  God  and  the  proofs  of 
ois  reconciliation ;  and  5.  lastly,  that  divine  law, 
according  towliich  beUevers  inwardly  and  ^ruly  over- 
come the  world,  by  their  outward  subjection  to  the 
demands  of  its  power.  In  the  struggle  with  Jacob, 
moreover,  the  form  of  the  Angel  of  tlie  Lord  passes 
already  into  the  form  of  the  angel  of  his  face,  which 
afterwards,  in  the  book  of  Exodus,  develops  itself 
more  comi)letely.  Thus,  also,  we  find  here  already 
clearly  intimated  tlie  germ  of  the  distinction  between 
the  external  aspect  of  the  kingdom  of  God  (the 
blessing  of  Isaac),  and  iis  inward  essence,  a  distinc- 
tion whicli  was  not  fully  comprehended  by  Israel  at 
the  time  of  Christ,  and  over  which,  even  in  our  own 
day,  many  toil  and  labor  without  clear  cimce|itions. 
This  .section  contains  also  a  representation  of  the 
oightly  and  sacred  birth  hour  of  Israel,  and  in  a 
foniial  point  of  view  is  well  fitted  to  introduce  a 
true  insight  into  the  fundamental  form  of  revelation. 

2.  The  intellectual  movement  and  progress  in  the 
I'^rrati.e.  corr(;spond  to  the  most  subtle  laws  of  the 
ILiritual  anil  inttlioctna!  life  of  tlu;  soul.  Alter  .la- 
cob  had  Been  the  divine  messengers,  the  angels,  in  liis 
journey,  he  takes  lieart,  and  sends  a  human  endjassy 
to  greet  Esau.  The  contents  of  their  message  is  de- 
teruiiiic<l  ny  his  prudence.     He  greets  his  lord  Esau, 


as  Jacob  his  servant.  The  unpleasant  and  djugeroui 
recollections  of  the  events  which  had  occasioned  hie 
long  absence,  are  passed  over  ;  on  the  contrary,  he 
speaks  of  his  rich  possessions  in  herds  and  flocks, 
which  he  had  acquired  while  with  Laban,  lest  Esau 
should  think  that  he  was  now  retnrning.  longing  for 
the  paternal  goods.  He  wishes  only  to  find  favor  ip 
tlie  eves  of  Esau.  In  thus  rendering  homage  to  him, 
he  recognizes  the  eartlily  iind  temporal  prerogatives 
of  the  first-horn,  and  at  the  same  time  makes  indi 
rectly  a  confession  of  his  guilt.  When  the  messen 
gers  return  without  any  counter-greeting,  and  an- 
nouncing that  Esau  was  drawing  near,  the  mere 
human  jirudence  of  Jacob  .again  suggests  his  course. 
As  he  apprehends  a  hostile  attack  from  Esau,  so  he 
thinks  of  resisting  force  with  force,  but  with  the 
pi'ospect  of  being  vanquished.  Hence  the  division 
of  his  caravan  into  two  bands.  But  this  measure 
gives  him  no  rest.  His  pressing  wants  drove  him  to 
faith  and  prayer,  a  prayer  which  marks  already  a 
great  development  of  the  patriarchal  life  and  faith. 
His  soul  was  thus  so  sustained  and  comforted,  that  he 
can  no  moie  rest  or  sleep  during  the  night.  He  now 
boldly  crosses  the  Jabbok  (his  Rubicon,  or  better, 
his  Kedron)  with  his  whole  train.  .Vnd  then,  in  the 
lonehness  and  solitmie,  he  meets  with  the  decisive 
struggle  of  his  life.  After  the  victory  of  his  faith 
in  this  struggle,  he  is,  as  Jacob,  lame  in  his  thigh ; 
he  no  longer  expects  salvation  from  his  natural 
struggles  with  Esau,  but  has  found,  in  the  grace  of 
Jehovah,  the  source  of  his  world  subduing  humility 
and  love.  He  thinks  no  longer  of  the  two  bands  foi 
mutual  self-defence  or  flight,  but  on  the  contrary,  he 
sends  his  five  bands  to  the  attack,  five  different  acts 
of  homage  embodied  in  presents,  which,  as  a  contin- 
uous train,  has  the  most  impressive  aspect,  and  gives 
the  highest  saiisfaetion  to  Esau  in  the  presence  of 
his  four  hundred  men.  The  closing  word  of  the 
messengers  was  that  .lacob  was  coming  after  them  ; 
he  himself,  and  thus  the  strongest  expres.^ion  of  his 
ctonfidence  toward  his  brother.  Upon  the  five  droves 
which  designate  the  completed  act  of  homage,  as  an 
actual  ouhiHird  ocrnyreuce  (since  five  is  the  number 
of  free  choice),  there  follows  now  the  seven-fold 
bowing  of  Jacob  himself,  as  a  sacred  assurance  of 
his  iiitelUclual ,  r  al  homage,  as  to  the  prerogatives 
of  the  first-born  which  belonged  to  Esau.  Hence 
his  family  also,  in  three  intervals  and  acts,  which 
follow  the  salutation,  must  render  the  same  homage. 
Jacob,  in  offering  so  large  a  portion  of  his  herds, 
had  made  a  great  sacrifice ;  so  that  probably  it  may 
be  literally  true  that  his  children,  who  at  first  rode 
upon  camels,  now  that  so  few  of  the  camels  were 
left,  were  obliged  to  walk.  But  it  was  both  noble 
and  wise  not  to  take  advantage  of  Esau's  magnani- 
mous feelings,  as  he  had  formerly  done  of  his  nat- 
ural and  sensual  infirmity  in  the  matter  of  the  lentile 
l)ottage.  And  now  lie  lias  completely  overcome  him, 
and  even  more  than  tliis.  As  he  had  at  first  to  guard 
against  his  former  threats,  and  his  alarming  appear- 
ance, so  now  against  his  amiable  iinportimity,  which 
migiit  liavc  led  him  into  the  danger  of  mingling  and 
developing  his  cause  and  future  history  with  those 
of  Esau.  Esau  actually  yields  to  his  recpiest,  and 
returns.  He  overcomes  him  in  this,  too,  but  not  aa 
Jacob  the  supplantcr,  but  as  Israel  the  warrior  ,,f 
Got!  [the  prince  with  God. — A.  G.]. 

;i.  Jacob's  prayer.  The  great  development  ol 
fiith  which  niarUed  this  j)rayer  :  1.  Tile  resting  o( 
the  prayer  upon  the  divine  promises,  and  the  mort 
definite  development  of  prayer  in  its  general  idea 


CHAP.    XXXU. 


-XXXIIl.    1-16. 


2.  the  contrast :  I  am  not  wortliy,  etc.  [literaUv,  I 
am  too  littlo  for,  less  than. — A.  G.],  an  ancient  denial 
of  nny  righteousness  of  worlis,  a  watchword  of  liii- 
mility  for  all  time ;  3.  the  connection  of  the  divine 
goodness  and  grace  (here  in  the  plural)  and  truth,  or 
faithfulness,  which  henceforth  rnns  through  the 
■acred  scriptures ;  4.  the  beautiful  description  of 
the  divine  blessing,  for  with  my  staff  I  passed  over 
this  Jordan,  etc.  [Jacob's  faith  appears  in  the  very 
terms  by  which  he  addresses  God,  'n  his  confidence 
in  the  divine  promise  and  command,  the  two  pillars 
of  his  hope,  in  his  expectation  of  dehverancr,  not- 
withstanding his  deep  sense  of  his  personal  unwor- 
thiness,  and  in  the  clear,  sharp  contrast  which  he 
makes  between  the  destruction  he  feareil  and  the 
divine  promise.  How  could  the  promise :  I  will 
make  thy  seed  as  tlie  sand  of  the  sea,  be  saved,  if 
the  mother  was  to  be  slain  with  the  children  ?  As 
Luther  has  said,  this  is  a  beautiful  specimen  of  all 
hearty  prayer,  and  has  all  the  attributes  of  real  pray- 
er.— A.  (i.j 

4.  The  prayer  of  Jacob  precedes  his  choice  of 
his  presents  for  Esau.  We  must  first  deal  with  God, 
be  reconciled  with  him,  then  with  men.  First  faitli, 
then  works. 

6.  Jacob's  present.  A  great  sacrifice  of  peni- 
tence and  restitution,  of  large  value  in  itself,  but  far 
more  glorious  in  its  spiritual  form  and  import. 

6.  Jacob's  wrestling.  We  must  distinguish:  1. 
The  motive  of  the  struggle;  2.  its  elements;  3.  its 
greatness  ;  4.  the  fruits  of  victory.  Its  motive  can- 
not lie  in  Jacob's  fear  of  Esau,  although  he  was  not 
yet  free  Irom  all  fear.  For  as  to  the  main  thing,  his 
fears  have  been  removed  by  the  foregoing  prayer 
and  the  sending  of  the  present,  with  which,  indeed, 
is  connected  also  the  announcement  that  -Jacob  him- 
eelf  was  coming  to  meet  Esau.  The  motive  arises 
from  the  fact,  that  a  new,  and  indeed  the  final  and 
greatest  necessity,  sprang  frora  this  act  of  homage 
which  Jacob  had  just  performed.  He  had  restored 
to  Esau  in  spirit  as  well  as  in  his  outward  arrangi-- 
ments  the  honor  of  the  first-born,  as  to  its  eartldii 
aspects.  But  had  he  not  thus  resigned  also  his  theo- 
cratic birthright,  the  Abrahamic  blessing  ?  This 
question  rested  upon  his  mind  witli  great  weight, 
since  the  external  aspect  of  the  blessing  was  appar- 
ently inseparably  connected  with  tlie  inward.  To 
tow  many  of  his  descendants  has  the  external  tlioo- 
cracy  occupied  the  place  of  the  inward  and  real  king- 
dom of  God !  Abraham  must  distinguish  the  pres- 
ent from  the  future,  Isaac  between  patient  endurance 
and  dominion,  but  Jacob  must  now  learn  to  distin- 
guish between  the  externaJ  attributes  and  the  internal 
and  real  possession  of  the  birthright  and  the  bless- 
ing. And  since  these  things  have  hitherto  been  in- 
separably blended  in  his  mind,  there  must  now  be, 
48  it  were,  a  rent  in  his  very  soul ;  it  is  oidy  through 
;he  sorest  birth-throes  that  he  can  attain  a  faith  in 
the  blessing,  stripped  of  its  outward  and  temporal 
glory.  If  he  will  retain  the  real  blessing,  then  ap- 
parently he  must  recall  the  messengers  who  have 
gone  to  render  homage  to  Esau.  If  he  suffers  these 
to  go  on,  then  all  his  hopes  for  the  future  seem  to 
ranish.  And  still  this  is  impossible,  since  his  hope 
'm  inscribed,  as  a  destination,  in  his  innermost  being, 
uis  election.  Like  Abraham  upon  Moriah,  he  must 
also,  through  his  readiness  to  make  the  sacrifice, 
attain  the  lull  assurance  in  its  great  gain,  the  new 
life  springing  out  froiu  this  sacrifice.  Hence  his 
wrestling.  According  to  Hosea,  it  consisted  essen- 
tially  and  fundamentally  in  weeping  and   tei^is;  a 


weeping  and  tears  that  he  might  secure  theassuranci 
of  the  blessing  hi  his  very  sacrifice  of  the  blessing. 
His  saciifice  must  be  completed  in  his  heart,  for  it  U 
the  genuineiiesa  of  his  repentance,  but  he  must  alsc 
have  the  certainty  of  his  blessing,  for  it  is  the  genu 
iiienessand  certainty  of  his  faith.  And  all  that  he 
can  present  to  the  God  of  revelation,  for  redemption 
and  deliverance  from  this  fearful  appearance  of  op- 
position in  his  inward  life,  is  his  sighs  and  tears, 
Tliere  his  prayer  becomes  a  vision  of  the  mosl 
intensive  form  and  nature.  Jehovah  appears  to  him 
in  his  Angel,  the  Angel  appears  to  hini  in  human 
form,  in  the  form,  indeed,  of  some  individual  man. 
The  man  in  a  certain  measure  is  his  alter  ego  in  an 
olijeetive  form,  in  so  far  as  he  is  the  image  of  his 
innermost  individuality  in  its  communion  with  Jeho- 
vah, or  the  type  of  the  Son  of  Man,  the  God-man. 
But  the  man  meets  him  as  a  stranger.  He  must  in 
lum  become  certain  of  his  own  inward  election,  as 
Moses  was  made  certain  of  the  law  in  his  own  heart, 
in  the  law  of  the  two  tables  of  stone.  At  first  he 
meets  him  as  a  mighty  wrestler,  who  will  cast  him 
to  the  groimd,  and  then  proceed  on  his  wsiy.  That 
is,  the  Angel  of  his  election  will  cast  him  down  and 
then  leave  him  lying  in  his  repentance  in  bitter  an- 
guish over  his  Ut'e  lost  through  his  sin  and  guilt. 
But  Jacob  wrestles  with  him,  although  unable,  and 
even  not  choosing,  to  make  use  of  his  strivings  as 
Jacob,  of  his  supplanting  and  crafty  efforts.  His 
human  prudence  discerns  no  way  of  escape  from 
this  fearful  inward  sorrow,  nor  does  it  seek  any. 
But  what  was  the  very  core  and  centre  of  his  nature 
as  Jacob,  his  adherence  to  his  faith  in  the  future, 
that  is  preserved,  even  now ;  he  does  not  yield  in 
his  wrestling.  The  day  dawns  upon  the  struggle, 
and  now  the  strange  man  seems  to  get  the  upper 
hand ;  he  puts  Jacob's  thigh  out,  of  joint.  The 
human  strength  and  elasticity  of  the  patriarch  were 
gone.  And  now  the  trial  culminates,  when  the  man 
says :  Let  me  go.  But  now  also  the  precise  thought 
of  Jacob,  and  the  purpose  of  his  heart,  comes  out 
in  the  words :  I  will  not  let  thee  go  except  ihou  bless 
me.  He  struggles  no  more,  but  throws  his  arms 
around  the  neck  of  the  divine  man  and  cHngs  to 
him.  This  is  the  fuU  renunciation,  and  the  full  and 
determined  embracing  of  faith,  both  in  one  act,  and 
theie  Ues  his  victory.  The  mysterious  stranger  asks 
after  his  name  and  his  name  is  now  as  an  acknowl- 
edgment, a  confession,  Jacob.  His  new  name,  Israel^ 
which  is  now  given  to  him.  on  the  other  hand,  im- 
ports not  only  his  absolution,  but  also  his  restitution, 
indeed,  his  exaltation  above  his  previous  blessed 
condition.  From  this  time  onwards  he  is  the  war- 
rior of  God.  He  not  only  overcomes  Esau,  but  God 
suffers  him  to  prevail  over  him  in  that  specific  way 
of  wrestling  which  he  has  just  learned.  Jacob  now 
asks  after  his  name.  He  must  not  seek  this  name, 
however,  prematurely,  but  learn  it  in  his  actual  ex- 
perience. The  names  Peniel,  Shiloh,  Immanuel,  are 
for  him  to  be  developed  from  the  name  Israel.  Bui 
when  the  parting  one  gives  him  a  special  blessing, 
that  is  the  assurance,  that  in  bringing  the  offering  of 
the  external  qualities  of  the  blessing  to  Esau,  he  hat 
perfectly  and  fully  gained  the  essential  blessing  of 
Abraham.  As  in  the  very  begirming  of  his  new 
birth  he  had  learned  to  distinguish  between  the  old 
and  new  life,  between  Jacob  and  Israel,  between  the 
wrestlings  of  Jacob  and  the  strength  of  Israel,  so 
also  he  has  now  been  taught  to  distinguish  betweec 
the  rights  of  the  natural  human  birth,  and  the  rightj 
of  the  new  divine  birth.     [There  is  another  view  of 


od4 


GENESIS,  OR  THE  FIRST  BOOK   OF   MOSES. 


this  wrestling,  which  bases  it  upon  the  character  and 
previous  history  of  Jacob.  He  was  not,  indeed,  des- 
titute of  faith  and  reliance  upon  God,  but  the  promi- 
nent feature  of  Ids  character  was  a  strong  reliance 
upon  his  own  resources  and  strength.  He  had  thus 
fallen  into  doubtful  and  censurable  courses.  In  this 
confidence  he  had  wrestled  with  Esau  for  the  birth- 
right, and  with  Laban  for  the  reward  of  his  wages 
and  ids  present  possessions.  God  had  dealt  with 
him  by  chastisements.  He  had  been  involved  in 
difficulties  and  trials  which  he  could  not  well  have 
failed  to  connect  with  his  sins.  Still  his  fault  was 
not  corrected.  And  now,  on  his  return  to  the  land 
of  promise,  and  his  paternal  home,  to  inherit  the 
blessing  lie  had  so  striven  to  secure,  he  is  met  by 
Ksau  with  his  four  hundred  men.  Conscious  of  his 
weakness,  and  reminded  of  his  sins,  feeling  as  he 
doubtless  did  that  Esau's  anger  was  not  unprovoked, 
he  flies  to  God  for  help  (vers.  10-13).  His  prayer 
gives  him  relief  from  his  fears.  But  it  does  not 
necessardy  wean  him  from  his  self-reliance.  He 
must  feel  that  his  crimes  against  men  are  at  the  same 
time  sins  against  God.  And  to  teach  him  this,  and 
at  the  same  time  bring  him  to  unreserved  reliance 
upon  God,  is  tlie  purpose  with  which  God  meets  him 
here.  The  progress  of  the  struggle  and  its  issue 
show  this.  He  struggles  with  this  new  combatant 
to  the  very  end,  or  as  long  as  he  had  any  strength, 
but  when  his  thigh  was  thrown  out  of  joint,  then  he 
saw  how  vain  the  struggle  in  this  form  was.  In  his 
disabled  state  he  merely  hangs  upon  the  conqueror, 
and  thus  overcomes  hira.  He  is  no  longer  strong  in 
himself,  but  in  the  Lord.  It  is  his  faith,  the  divine 
principle  planted  in  him,  in  one  sense  "  the  divine 
energy  "  workhig  in  him,  which  secures  the  victory. 
The  lesson  wldch  Jacob  here  learned  reveals  its 
power  in  his  wl^ole  after-hfe.  He  is  no  longer  the 
supplaiiter.  His  life  is  not  marked  by  his  own  striv- 
oigs,  but  by  his  reliance  upon  God.  And  this  is  in 
accordance  with  the  prophet  Hosea  (xii.  4  If.),  who 
not  only  teaches  that  the  sighs  and  tears  were  promi- 
nent features  in  the  struggle,  but  that  in  his  wrest- 
ling with  GoS  in  this  way,  Jacob  has  completely 
secured  what  he  had  been  striving  for  from  his  birth, 
the  inheritance  of  the  first-bom,  the  promise  and 
blessing  of  the  covenant;  secured  it,  however,  not 
by  his  own  strength,  but  by  casting  himself  upon 
God.— A.  G.] 

7.  With  regard  to  the  form  of  the  struggle,  it 
cannot  on  the  one  hand  be  a  dream-vision  which  is 
spoken  of  (Rosenra.  and  others),  nor  on  the  other 
hand  an  external  event  (Koitrz:  "History  of  the 
Old  Covenant,"  i.  p.  260 ;  Al'bkrlen,  in  the  article 
"Jacob,"  in  Hkkzog's  E/icyclopwdic.)  [Jaoobus  : 
"Notes,"  ii.  p.  131 ;  MnKpnv,  p.  414;  Wordswokth, 
p.  137. — A.  G.]  ;  for  the  mythical  explanation  may 
be  entirely  left  out  of  view.  For  moral  struggles 
and  decisions  are  not  wrought  in  dreams  or  in  dream- 
yisions.  Against  an  external  boddy  wrestling, 
Hengstenbcrg  reirdnds  us  forcilily  that  an  outward 
wrestling  docs  not  occur  in  the  form  of  weeping  and 
Bupplicaiion.  Kurtz  attempts  to  evade  thi^  difficully 
by  a.'isuming  two  acts  in  the  struggle,  in  wliich  tlic 
external  bodily  wrei^tling  precedes  the  sjiiritiial  wrest- 
ling with  tears  and  prayers.  He  thus  seeks  to  ex- 
clude the  vision  and  the  ecstasy  (conditions  which 
in  our  view  are  only  two  aspects  of  one  and  the 
name  state).  Kcil  rejects  the  idea  of  a  natural  cor- 
poreal wrestling,  but  thinks  that  an  ecstasy,  of  a 
like  or  rclatcil  condition  of  the  bo<ly  and  soul,  must 
be  received      Wc  have  often  seen  already  that  the 


condition  of  vision  or  ecstasy  does  not  exclude  th« 
objective  manifestation.  We  now  see,  also,  that  the 
soul-struggles  in  vision,  might  present  themselves 
under  the  form  of  bodily  labor,  an  1  wrestlings  of  th« 
soul,  since  in  the  vision  the  whole  spiritual  procesj 
is  represented  in  pictures ;  and  further,  that  such  a 
struggle  may  even  produce  bodily  effects,  as  here  the 
laiueness  of  Jacob's  thigh.  Kurtz  replies,  on  the 
contrary,  that  such  effects  of  the  inwaid  life  upon 
the  body  are  not  certainly  ascertained  ;  that,  indeed, 
the  reverse  is  for  the  most  part  true  in  such  cases, 
the  gerrainant  bodily  complaint  giving  its  peculiai 
form  to  the  dream.  But  how  can  one  confound 
these  mere  natural  dreams  with  the  very  highest  re- 
ligious events  in  the  world  of  mind  ?  .Should  we 
suppose  that  the  whole  history  of  the  despised  one 
rested  upon  a  mere  illusion,  still  the  history  of  Geth- 
semane  would  not  stand  there  in  vain  with  reference 
to  the  event  here  before  us.  It  ha.s  been  denied  that 
such  a  lameness  as  that  described  here,  could  result 
from  any  corporeal  wrestUng.  [It  may  be  said,  how- 
ever, that  there  is  no  necessity  here  for  departing 
from  the  obvious  and  literal  sense  of  the  passage. 
The  idea  of  close  personal  corporeal  conflict  seems 
to  be  suggested  in  the  very  terms  which  the  sacred 
writer  has  chosen  to  describe  this  wrestling.  It  is 
certainly  implied  in  the  crippling  of  the  thigh.  And 
if  God  walked  in  the  garden  with  Adam,  and  partook 
of  the  feast  which  Abraham  prepared,  there  is  no 
reason  why  he  should  not  enter  into  bodily  conflict 
with  Jacob.  The  other  events  in  the  narrative,  the 
crossing  of  the  Jabbok,  the  rising  of  the  sun,  seem 
also  to  require  that  we  should  understand  this  wres- 
tling as  real,  objective,  corporeal,  without  any  at- 
tempt, however,  to  define  too  closely  its  precise 
mode. — A.  G.] 

8.  The  man  who  wrestled  with  Jacob.  "Some 
have  absurdly  held  that  he  was  an  assassin  sent  by 
Esau.  Origen  :  The  night-wrestler  was  an  evil  spirit 
(Eph.  vi.  12).  Other  fathers  held  that  he  was  a  good 
angel.  The  correct  view  is  that  he  was  the  constant 
revealer  of  God,  the  Angel  of  the  Lord."  Schroder. 
Delitzsch  holds  "  that  it  was  a  manifestation  of  God, 
who  through  the  angel  was  represented  and  visible 
as  a  man."  The  well-known  refuge  from  the  recep 
tion  of  the  Angel  of  the  Incarnation  !  In  his  view, 
earlier  explained  and  refuted,  Jacob  could  not  be 
called  the  captain,  prince  of  God,  but  merely  the 
captain,  prince  of  tlie  Angeh  "No  other  writer  in 
the  Pentateuch,"  Knobel  says,  "  so  represents  God 
under  the  human  form  of  things  as  this  one."  Jacob 
surely,  with  his  prayers  and  tears,  has  brought  God, 
or  the  Angel  of  the  Lord,  more  conqjletely  into  the 
human  form  and  likeness  than  had  ever  occurred  be- 
fore. The  man  with  whom  he  wrestles  is  obviously 
not  only  the  angel,  but  the  type  also  of  the  future 
incarnation  of  God.  As  the  angel  of  his  face,  how- 
ever, be  marks  a  development  of  the  form  of  the 
angel  of  revelation  which  is  taken  up  and  carried  on 
in  Kxodus. 

9.  The  angel  and  type  of  the  incarnation,  is  at 
the  same  time  an  angel  and  type  of  atonement. 
When  Kurtz  (p.  257)  says  "that  God  here  meets 
Jacob  as  an  enemy,  that  he  makes  an  iiostile  at- 
tack," ihe  expressions  are  too  str(uig.  There  is  an 
obvious  distinction  between  a  wrestler  and  one  wlio 
attacks  as  an  enemy,  leaving  out  of  view  the  fact, 
that  there  is  nothing  said  here  as  to  which  pa-tj 
makes  the  assault.  After  the  revelations  which  Ja 
cob  received  at  Bethel,  Uaran,  and  Mahanaim,  f 
peculiar  hostile   relation  to  God  is  out  of  the  ques 


CHAP.    XXXII.— 3.— XXXIII.    1-16. 


55f 


lion.  So  much,  certainly,  is  tiue,  that  Jacob,  to 
whom  no  mortal  sins  are  imputed  for  whicli  he 
mu^t  oYercome  the  wrath  of  God  (Kortz,  p.  liSS, 
the  dirine  wrath  is  not  overcome  but  atoned),  must 
now  be  brought  to  feel  that  in  all  his  sms  against 
men  he  has  striven  and  sinned  against  God,  and  that 
he  must  first  of  all  be  reconciled  to  him,  for  all  tlie 
hitherto  unrecognized  sins  of  his  life. 

10.  The  wT-estling  of  Jacob  ha3  many  points  of 
resemblance  to  tiie  restoratio'i  of  Peter  (Jolm  xxi.). 
As  this  history  of  Peter  does  not  treat  of  the  recon- 
stituting of  his  general  relation  to  Jesus,  but  rather 
of  the  perfecting  of  that  relation,  and  with  this  of 
the  restitution  of  his  apostolic  calling  and  office,  so 
here  the  struggle  of  Jacob  does  not  concern  so  much 
the  question  of  his  fundamental  reconciUation  with 
Jehovah,  but  the  completion  of  that  reconciUation 
and  the  assurance  of  his  faith  in  his  patriarchal 
calUng.  And  if  Christ  then  spake  to  Peter,  when 
thou  wast  young  thou  girdedst  thyself,  etc.,  in  order 
that  he  might  know  that  henceforth  an  entire  reli- 
ance upon  the  leading  and  protection  of  God  must 
take  the  place  of  his  sinful  feeling  of  his  own 
strengtli  and  his  attachment  to  his  own  way,  so, 
doubtless,  the  lameness  of  Jacob's  thigh  has  the 
same  significance,  with  this  difference,  that  as  Peter 
must  be  cured  of  the  self-will  of  his  rash,  fiery  tem- 
perami  nt,  so  Jacob  from  his  selfish  prudence,  tend- 
ing to  mere  cunning. 

11.  A  like  relation  holds  between  their  old  and 
Dew  names.  The  name  Simon,  in  the  narrative  of 
Peter's  restoration,  points  to  his  old  nature,  just  as 
here  the  name  Jacob  to  the  old  nature  of  Israel. 
Simon's  nature,  however,  was  not  purely  evil,  but 
tainted  witli  evil.  This  is  true  also  of  Jacob.  He 
must  be  purified  and  freed  from  his  sinful  cunning, 
but  not  from  his  prudence  and  constant  perseverance. 
Into  these  latter  features  of  his  character  he  was 
consecrated  as  Israel.  The  name  Abram  passes  over 
into  the  name  Abraham,  and  is  si  ill  ever  included  in 
it;  the  name  Lsaac  has  in  itself  a  two-fold  signifi- 
cance, which  intimates  the  laughter  of  doubt,  and 
that  of  a  joyful  faith ;  but  the  name  Jacob  goes 
along  with  that  of  Israel,  not  merely  because  the 
latter  was  preeminently  the  name  of  the  people,  nor 
because  in  the  new-birth  the  old  life  continues  side 
by  side,  and  only  gradually  disappears,  but  also  be- 
cause it  designates  an  element  of  lasting  worth,  and 
etiU  further,  because  Israel  must  be  continually  re- 
minded of  the  contrast  between  its  merely  natural 
and  its  sacred  destination. 

12.  The  sacred  and  honored  name  of  the  Israelit- 
ish  people,  descends  from  this  night-wrestling  of 
Israel,  just  as  the  name  Christian  comes  from  the 
birth  and  naiue  of  Christ.  The  peculiar  destination 
of  the  Old-Testament  children  of  the  covenant  is 
ihat  they  should  be  warriors,  princes  of  God,  men 
of  player,  who  carry  on  the  conflicts  of  faith  to  vic- 
tory. Hence  the  name  IsraeUtes  attains  complete- 
ness in  that  of  Christians,  those  who  are  divinely 
blessed,  the  anointed  of  God.  The  name  Jews,  in 
its  derivation  from  Judah,  in  their  Messianic  des- 
tination, forms  the  transition  between  these  names. 
They  are  those  who  are  praised,  who  are  a  praise 
and  glory  to  God.  But  the  contrast  between  the 
ounning,  running  into  deceit,  which  characterized 
the  old  nature  of  Jacob,  and  the  persevering  struggle 
01  faith  and  prayer  of  Israel,  pervades  the  whole 
oistory  of  the  Jewisli  people,  and  hence  Hosea,  ch. 
lii.  1  ff.,  applies  it  to  the  Jewish  people  (see  Kcrtz, 


p.  259,  with  reference  to  the  "Practical  Com.'  of 
Umbreit,  iv.  p.  82).  The  force  of  this  contrast 
Ues  ill  this,  that  in  the  true  Israelite  there  is  no  guile 
since  he  is  purified  from  guile  (John  i.  47),  and  thai 
Christ,  the  king  of  Israel  (ver.  4-1),  is  without  guile, 
while  the  deceit  of  the  Jacob  nature  reaches  it# 
most  terrible  and  atrocious  perfection  in  the  kiss  of 
Judas. 

13.  The  natural  night,  through  which  Jacob  car 
ried  on  his  long  wrestling,  not  oijy  figures  sym'.)oli- 
cally  the  inner  night  which  brooded  over  his  soul, 
but  also  the  mystery  of  his  new-birth,  determined  of 
course  by  its  (JId-Testament  Umits.  Hence  the  dawn 
and  sunri.<e  indicate  not  only  the  blessed  state  of 
faith  which  he  had  now  gained,  but  also  the  fact  that 
he,  as  the  halting  and  lame,  now  appeared  as  a  new 
man  in  the  light  of  the  breaking  day. 

14.  When  it  is  said  of  Israel  that  he  had  prevailed 
with  God,  we  must  not  forget  that  he  prevailed  with 
him  because  God  permitted  him  to  do  so.  The  idea 
that  God  permits  himself  to  be  overcome,  assumes 
a  gross  and  dangerous  form  if  we  should  apply  it 
to  our  selfish  prayers  according  to  our  own  selfish 
thoughts.  In  the  entire  concession  to  the  grace  of 
God,  the  believer  first  reaches  that  turning-point  in 
his  life  where  the  will  of  God  becomes  even  his  own 
will,  where  God  can  yield  and  confide  himself  to  the 
will  of  his  faith. 

15.  In  the  apparent  rejection  of  Jacob's  question. 
Tell  me,  I  pray  thee,  thy  name  ?  the  angel  proceeds 
in  the  same  way  with  Christ  in  his  pubhc  ministra- 
tions. He  does  not  immediately  call  himself  Christ. 
Believers  must  attain  the  true  idea  of  his  name  from 
the  experience  of  its  efi'ects. 

16.  The  growth  in  Jacob's  life  of  faith  is  marked 
by  the  names  Bethel,  Mahanaim,  Peniel.  But  it  is 
surely  an  entirely  unallowable  explanation  of  the 
words  "  I  have  seen  God  face  to  face,  and  my  life  is 
preserved,"  when  they  are  explained  upon  the  preva- 
lent Jewish  notion,  that  whoever  has  seen  Jehovah 
must  die.  Leaving  out  of  view  the  essential  germ 
of  that  notion,  that  the  sight  of  the  glory  of  God 
terrifies  sinful  men  and  mortifies  sin  within  them, 
which  takes  place  in  this  case  also,  it  might  be  held 
more  plausibly  that  this  very  notion  grew  out  of  a 
misunderstanding  of  these  words  (comp.  the  similar 
expression  of  Hagar,  ch.  xvi.  13).  Dklitzsch  :  "The 
sun  which  rose  upon  Jacob  at  Peniel  has  its  antitype 
in  the  sun  of  the  resurrection  morning." 

17.  The  glorious  reconciUation  between  Jacob  and 
Esau  is  based  upon  the  perfect  reconciliation  of  Jacob 
with  God.  For  the  old  way  in  which  he  hoped  to 
overcome  Esau,  he  now  makes  amends  in  tiie  new 
method  by  which  he  actually  overcomes  him.  We 
shall  do  injustice  to  the  history  if  we  do  not  distin- 
guish here  the  elements  of  humility,  satisfaction, 
reconciling  love,  and  confidence.  Jacob's  humilia- 
tion before  Esau  implies  his  humiliation  before  God  , 
his  satisfaction  to  Esau,  his  reconciUation  with  God ; 
and  the  strength  of  his  love  and  confidence  by  which 
he  overcomes  Esau,  comes  from  Jehovah's  grace  and 
truth. 

18.  The  fact  that  Jacob  after  his  reconciliation 
with  Esau,  could  not  be  prevailed  upon  by  any  con- 
sideration whatever,  either  of  fear  or  favor,  to  mingli 
with  him,  is  the  clearest  proof  of  the  strength  of  til 
patriarchal  consciousness. 

19.  For  the  mythical  traditions  which  resemblt 
this  wTestling  of  Jacob  with  God,  see  DeUtascl' 
Bimsen,  Schroder,  upon  the  passage. 


D5e 


OENESIS,  OR  THE  FIRST   BOOK   OF   MOSES 


IIOMIIETIOAL   AND    PRACTICAL. 

See  the  Doctrinal  paragraphs. — Jacob  between 
Laban  and  Esau  on  his  homeward  journey. — Jacob's 
progress  from  struggle  to  struggle. — His  conflict  with 
Laban  compared  wiih  that  with  Esau. — Uis  struggle 
with  men,  in  comparison  with  that  with  God. — How 
the  sins  of  youth  are  punished  after  a  long  period  of 
years.  How  Jacob,  through  his  prayer,  passes  from 
the  plan  of  flight  from  Esau,  suggested  by  his  human 
I'ears,  to  the  method  of  attacking  him  witli  the 
weapons  of  humility  and  love ;  from  a  mere  human 
defensiTe,  to  a  divine  offensive. — The  prayer  of  Ja- 
cob.— The  distinction  between  his  prayer  and  his 
wrestling. — Jacob's  act  of  faith  in  crossing  the  Jab- 
boli. — Jacob's  struggle  and  victory,  or  how  from 
Jacob  he  became  Israel. — The  features  of  the  devel- 
opment of  revealed  faith  In  Jacob's  wrestling :  1. 
The  germ  of  the  incarnation  (Godhead  and  humanity 
wre.<tling  with  each  other ;  the  Godhead  in  the  form 
of  a  man) ;  i.  the  germ  of  the  atonement  (sacrifice 
of  the  human  will);  R.  the  germ  of  justification  by 
faith  ( 1  will  not  let  thee  go,  etc.) ;  4.  the  gei-m  of  the 
new-birth  (Jacob,  Israel);  5.  the  germ  of  the  prin- 
ciple of  love  to  one's  enemies  (the  reconciliation 
with  God,  reconciliation  with  the  world). — Jacob's 
night  and  Israel's  dawn. — The  sacrifice  of  human 
prudence  upon  the  altar  of  God,  one  of  the  most 
diSicult  sacrifices  (more  so  than  that  of  human 
strength). — Bethel,  Mahanaim,  Peniel,  divine  stations 
in  the  journey  of  the  pilgrim  of  faith. — The  shep- 
herd train  of  Jacob,  and  the  warlike  procession  of 
Esau. — Civility  a  barrier  against  injury,  and  a  source 
of  security  and  protection. — In  their  tears  Jacob  and 
Esau  are  twins  once  more. — Thus  the  nobler  life  of 
the  world  and  the  life  of  faith  have  twin  elements 
and  moments. — The  permanent  friendship  I  etween 
Jacob  and  Esau  (persons  so  in  antipathy  with  each 
other,  the  children  of  God  and  men  of  the  world,  the 
church  and  the  state),  under  proper  conditions  and 
at  proper  distances. — The  triumph  of  departing  Esau, 
and  Jacob  (the  future  Bedouin  sheik  and  the  ances- 
tor of  Israel). — Jacob  between  the  Jabbok  and  the 
Jordan. — The  return  of  the  banished  to  his  father- 
land. — The  native  country. — The  bloom  of  patri- 
archal ism. 

Fii-st  Section,  vers.  4-7.  Starke  :  Christians 
must  be  open  to  reconciliation  with  their  enemies 
(Rom.  xii.  18). ^Schroder  :  If  his  mother  had  sent 
him  the  message,  as  was  agreed  upon  :  Thy  brother 
has  now  laid  aside  his  anger,  then  Jacob  would  have 
had  an  easier  journey  than  now,  when  he  returns 
leaning  upon  the  hand  of  the  invisible  God  (Bauni- 
gat  ten). — The  little  ship  nears  the  haven,  all  de|ieiius 
on  this  last  moment. — Esau  a-s  prince  in  Mount  Seir. 
— Thus  he  cliooses  with  perfect  freedom  what  God 
has  Irom  the  beginning  determined  (Baum.  and 
t'alvin). 

■Second  Section,  vers.  8,  9.  Schroder  :  We  must 
not  overlook  the  nanre  of  Jehovah  in  his  prayer.  The 
•Janger  ia  so  great  that  a  mere  general  belief  in  a  gen-. 
£:ai  providence  will  not  sustain  him  (Hengstenbeig). 

Third  Section,  vers.  10-13.  .St.xkke  ;  Nothing  is 
more  humbling  tlian  the  grace  of  God. — Cramer: 
There  i^  no  better  way  to  avoid  danger  than  by  be- 
'Uving  prayer  (I's.  xxvii.  8). — Sohhodkr  :  His  humil- 
ity does  not  blush  at  the  recolleciion :  for  with  ray 
Jtafi',  etc. — 'J'lie  mother  with  the  children.  The  words 
describe  the  most  relenth'ss  cruelty. — The  death  of 
a  mother,  over  and  with  her  children,  is  the  most 
cruel  way  of  taking  life  imaginable  (Baumgarten). — 


God  saved  his  promise  in   having  Jacob. — Tadbe 

The  school  of  the  cross  is  the  most  glorious  school, 
for:  1.  It  reveals  his  God  to  the  Chri^'ian  ;  2.  it 
reveals  also  the  Christian  heart  before  God  and  th( 
world. 

Fourth  Section,  vers.  14-22.  Starke:  If  we  ma.' 
infer  from  his  presents,  as  to  the  size  of  his  flock» 
of  dift'ereut  kinds,  we  shall  easily  see  how  abundantly 
God  has  bltssed  Jacob,  and  fulfilh-d  to  him  his  prom- 
ise of  prosperity. — Schroder  :  He  chooses  milch- 
c:miels  because  they  are  more  valuable  for  their  milk, 
which  is  u.-ed  by  the  Arabians  as  a  drink.  The 
camel's  milk  becomes  intoxicating  when  it  has  stood 
a  few  hours,  but  when  I'rcsh  has  no  such  projferty 
(Michaelis). 

Fi/th  S,etio)i,  vers.  23-33.  Starke:  Cramer: 
When  a  Christian  has  prayed,  he  is  not  to  sit  down 
in  idleness  and  security,  but  should  consider  wel 
how  he  may  best  accomplish  his  end. — There  is  nt 
better  way  to  win  the  heart  of  an  enemy  than  b) 
good  deeds  (1  Sam.  xxv.  18 1. — Bibl.  Tub. :  There  is 
no  conflict  more  blessed  and  glorious  tlian  when  we 
wrestle  with  God  in  (aith  and  prayer,  and  tlms  take 
heaven  by  violence. — Osiasder  :  God  is  often  accus- 
tomed thus  to  try  his  saints,  and  prove  their  faith; 
he  sends  upon  them  many  atSictions  at  the  same 
time,  but  still  sustains  his  saints  so  that  they  shall 
not  sink  (Exod.  iv.  24  ;  Ps.  xxxviii.  0  ff.). — We  bear 
about  with  us  the  marks  of  our  sin,  our  misery,  and 
our  mortality,  that  we  may  not  become  proud  (2  Cor. 
xii.  7). — (Ver.  26.  The  Jews,  who  hold  this  man  to 
have  been  an  angel,  suppo-^e  that  in  thus  addressmg 
Jacob  he  wished  to  remind  him  that  it  was  time  tor 
him  to  sing  his  morning  song.  For  the  Jews  be- 
lieved that  at  the  dawn  the  angels  raised  their 
hymns  of  praise  to  God. — Ver.  28  (no  more  ;  No, 
here,  is  equivalent  with  not  alone). — Luther  :  Here 
the  temptation  lo  despair  often  enters,  a  temptation 
by  which  the  greatest  saints  are  wont  to  be  tried. 
Whoever  stands  the  test,  he  comes  to  the  perlect 
knowledge  of  the  will  of  God,  so  that  he  can  say,  I 
have  seen  God  face  to  face. — Hall  :  When  tlie  angel 
of  the  covenant  has  once  blessed,  no  trial  can  make 
us  miserable  (John  x.  28). — (Ver.  32.  The  Jews 
think  that  Jacob  was  healed  at  Sichem,  and  hence 
the  city  was  called  Shalem.) — Conjpare  the  conflict 
of  Jacob  after  he  had  crossed  tlie  Jabbok,  with  the 
conflict  of  Jesus  in  Gethscmane,  after  he  had  crossed 
the  Kedron.  [Wordsworth  also  has  a  long  and  sug- 
gestive note,  in  which  Jacob  is  held  up  as  a  type  of 
Christ,  and  this  comparison  is  carried  out  into  vari- 
ous minute  points. — A.  G.] — Jacob  a  type  of  the 
New-Testament  church.  —  Hil/t.  Tub. :  They  are 
blessed  who  see  the  face  of  God  in  faith,  for  thua 
tlieir  souls  are  healed. — Cramer  :  To  see  God  is  the 
best  Ibod  for  souls,  their  strength  and  courage  (1 
Cor.  xiii.  12). — Geulacii,  upon  the  28th  ver,se  :  In 
the  words,  with  men,  God  reminds  him  of  the  more 
consolatory  aspect  of  the  events  of  his  forme:-  life, 
of  the  opposition  which  first  Esau,  then  lsa:ic,  etc 
(We  must  remember,  however,  that  in  the  previous 
struggles  he  was  victorious  as  Jacob  merely.)— Calw, 
Httnd.:  Although  all  human  power  is  weakness  com- 
pared with  God,  yet  he  sutlers  himself  to  be  over- 
come by  faith  and  prayer. — His  name  truly  was  a 
confession  of  his  sin, — Schroder:  Quotations  Irom 
G.  D.  Krl'mmachi:k's  "Contest  and  Victory  of  Ja- 
colj." — The  thigh  is  the  very  basis  of  the  body  ;  when 
it  is  put  out  of  joint  the  body  falls  (KiiiJM.MAi'iiKK  ■ 
Jacob,  liowever,  did  not  fall). — 'fhere  was  noiliiii  ; 
left  lor  him  but  to  hang  upo:i   ins  ueek  if  he  woul 


CHAP.   XXXJII.   17— XXXV.    1-15. 


.55- 


BOt  fall. — Hope  maketh  not  ashamed  —The  wrestler 
first  for  himself  and  with  men,  then  with  G(id  and 
with  men,  lastly  for  God  and  for  men. — The  name  of 
Christian  is  the  completion  of  the  name  Israel. — 
Taube  :  Jacob's  conflict  and  victory:  1.  The  con- 
test ;  2.  the  victory. 

Shei/i  Sec/ion,  ch.  xxxiii.  1-11.  Starke:  In  ttiis 
manner  we  Christians  are  in  the  eyes  of  the  world 
the  most  miserable,  subject  to  every  one,  but  in  truth 
we  are  and  remain  the  heirs  of  heaven  and  earth. — 
Ver.  7.  The  wives  of  Jacob.  N'ow  when  they  tlioufrlit 
to  reach  his  father's  house  and  their  kindred,  they 
are  in  fear  of  death.  This  was  certainly  a  severe 
test. — How  beautiful  when  contending  parties  come 
together  ;  but  then  previous  difficulties  must  not  be 
called  up  (Rom.  xii.  10). — In  the  world,  among  all 
outward  means  there  are  none  more  effectual  than 
presents  and  gifts  (Prov.  xvii.  8). — Gerlacu  :  An 
atoning  present  is  indeed  blessing  (1  Sam.  xxv.  27). 
— Lisco :  His  victory  of  faith  is  typical  for  all  the 
children  of  God. 


Seventh  Section,  ver.  12-16.  Starke:  (Ver.  14. 
Some  are  offended  at  Jacob  and  have  charged  hio 
with  deceit  (Calvin).  But  it  rather  seems  that  ai 
the  first  he  was  willing  to  go  thither.  Perhaps  GoC 
had  warned  him,  as  he  did  the  wise  men  (Matt.  ii. 
12). — Ver.  15.  Osiander:  All  official  persons  ii 
ecclesiastical  or  worldly  positions  should  use  wig* 
precaution,  that  they  may  direct  affairs  accord'mg  to 
the  power  of  those  who  arc  entrusted  to  them,  legt 
they  should  be  rather  injured  than  helped. — Schro- 
per:  Luther:  Note,  the  justifi-'d  and  those  resting 
ill  tlieir  good  works  cannot  walk  together. — Calw. 
Hand. :  Persons  so  widely  different  as  Esau  and  Ja. 
cob  are  the  best  friends  when  they  do  not  come  into 
too  close  relations. — Schroder:  The  sacred  Scrip- 
tures are  indeed  sacnd.  As  the  dark  side  of  the  elect 
is  revealed  without  any  attempt  at  concealment,  so 
they  do  not  pass  without  notice  the  brighter  features 
of  those  who  are  without.  We  find  traces  of  the 
divine  image  in  every  one,  and  it  is  too  frequently 
true  that  the  world  teaches  morality  to  the  believei 


SIXTH    SECTION 

Jaeoi' s  settlement  in  Canaan.    At  Succoth.    At  Shechem.    Dinah.    Simeon  and  Levi.    The  fint  mani- 
festation of  Jetcish  fanaticism.     Jacobus  rebuke,  and  removal  to  Bethel. 


Chapter  XXXIII.  17— XXXV.  1-15. 


17  And  Jacob  journeyed  to  Succoth  [booths],  and  built  him  an  house,  and  made  booths 
for  his  cattle :  therefore  the  name  of  the  place  is  called  Succoth. 

18  And  Jacob  came  to  Shalem  '  [in  peace],  a  city  of  Shechem,  which  is  in  the  land  of 
Canaan,  when  he  came  from  Padan-aram  [Mesopotamia]  ;   and  pitched  his  tent  before  the 

19  city.     And  he  bought  a  [the]   parcel  of  a  field,  where  he  had  spread  his  tent,  at  the 
hand  of  the  children   of  Hamor  [ass ;  peaceful  bearer  of  public  burdens],  Shechem's   father,  for 

20  an  hundred  pieces "  of  money.     And  he  erected  there  an  altar,  and  called  it  El-Elohe- 

•      Israel  [strength  of  God,  the  God  of  Israel] 

Ch.  XXXIV.      1.  And  Dinah  the  daughter  of  Leah,  which  she  bare  unto  Jacob,  went  out 

2  to  see  the  daughters  of  the  land.  And  when  Shechem  the  son  of  Hamor  the  Hivite, 
prince  of  the  country  [rerion],  saw  htr,  he  took  her,  and  lay  with  her,  and  defiled  her. 

3  And  his  soid  clave  unto  Dinah   tlie  daughter  of  Jacob,  and  he  loved  the  damsel,  and 

4  spake '  kindly  unto  the  damsel.     And   Shechem   spake  unto  his  father  Hamor,  saying, 

5  -Get  me  this  damsel  [from  .Jacob]  to  wife.  And  Jacob  heard  that  he  had  defiled  Dinah 
his  daughter:  (now  his  sons  were  with  his  cattle  ''■  ''-e  field  :  and  Jacob  held  his  peace 
[held  in,  or  to  himself]  until  thev  were  come). 

6  And    Hamor   the   father  of  Shechem  went  out  unto  Jacob  to  commune  with  him. 

7  And  the  sons  of  Jacob  came  out  of  the  field  when  they  heard  it :  and  the  men  were 
grieved,  and  they  were  very  wroth^  because  he  had  wrought  folly  in   Israel,  in  lying 

8  with  Jacob's  daughter;  wliich  thing  ought  not  to  be  done  [and remain].  And  Hamor 
communed  with  them,  saying.  The  soul  of  my  son  Shechem  longeth  for  your  daughter  : 

9  I  pray  you  give  her  him  to  wife.     And  make   ye  marriages  with  us,  and  give   your 

10  daughters  unto  us,  and  take  our  daughters  unto  you.  And  ye  shall  dwell  with  us:  and 
the  land  shall  be  before  you ;  dwell  and  trade  ye  therein,  and  get  you  possessions  there- 

11  in.     And  Shechem  said  unto  her  father,  and  unto  her  brethren.  Let  me   find  grace  ic 

12  your  eyes,  and  what  ye  shall  say  unto  me,  I  will  give.  Ask  me  never  so  much  dowry 
and  gift  [price  of  the  bride],  and  I  will  give  according  as  ye  shall  say  unto  me  :  but  give 


558  GENESIS,  OR  THE  FIRST  BOOK   OF   MOSES. 

13  me  the  damsel  to  wife.  And  the  sons  of  Jacob  answered  Shecheni  and  Ilamor  hii 
father  deceitfully  [under  mere  pretence],  and  said,  Because  lie  liad  defiled  Dinah  tlieir  sist*"-: 

14  And  they  said  unto  tlieni,  We  cannot  do  this  thing,  to  give  our  sister  to  one  tiiat  is 

15  uncircuiucised  :  for  that  were  a  reproach  unto  us:   But  in  this  [condition]  will  we  consent 
1 3  unto  3-0U :  If  ye  will  be  as  we  he,  that  every  male  of  you   be   circumcised  ;   Then  will 

we  give  our  daughters  unto  you,  and  we  will   take   your  daughters  to  us,  and  we  wiL 

17  dwell  with  you,  and  we  will  become  one  people.     But  if  ye  will  not  hearken  unto  ua, 

18  to  be  circumcised;   then  will  we  take  our  daughter,  and  we  will  be  gone.     And  theif 

19  words  pleased  Hamor,  and  Shecliem,  Hamor's  .son.  And  the  young  man  deferred  not 
to  do  the  thing,  because  he  had  deUght  in  Jacob's  daughter :  and  he  loas  more  honor 
able  than  all  the  house  of  his  father. 

20  And  Hamor  and  Shecliem  his  son  came  unto  the  gate  of  their  city,  and  communed 

21  with  the  men  of  their  cit}',  saying.  These  men  are  peaceable  with  us,  therefore  let  them 
dwell  in  the  land,  and  trade  therein  :  for  the  land,  behold,  it  is  large  enough  for  them  ; 

22  let  us  take  their  daughters  to  us  for  wives,  and  let  us  give  them  our  daughters.  Only 
herein  [on  this  condition]  will   the  men  consent    unto   us  for  to  dwell  with  us,  to  be  one 

23  people,  if  every  male  among  us  be  circumcised,  as  they  are  circimicised.  Shall  not  their 
cattle,  and  their  substance,  and  every  beast  of  theirs  be  ours  ?  only  let  us  consent  unto 

24  them,  and  they  will  dwell  with  us.  And  unto  Hamor,  and  imto  Shechem  his  son, 
hearkened  all  that  went  out  of  the  gate  of  his  city  :  and  every  male  was  circumcised, 
all  that  went  out  of  the  gate  of  his  city. 

25  And  it  came  to  pass  on  the  third  day,  when  they  were  sore,  that  two  of  the  son3 
of  Jacob,  Simeon  and  Levi,  Dinah's  brethren,  took  each  man  his  sword,  and  came  upon 

26  the  city  boldly,  and  slew  all  the  males.  And  they  slew  Hamor  and  Shechem  his  son 
with  the  edge  of  the  sword,  and   took  Dinah  out  of  Sliechem's  house,  and  went  out. 

27  The   sons   of    Jacob   came   [now]    upon   the  slain  and  spoiled  tlie  city;   because  they 

28  [its  inhabitants]  had  defiled  their  sister.     They  took  their  sheep,  and  their  oxen,  and  their 

29  asses,  and  that  which  was  in  the  city,  and  that  which  was  in  the  field.  And  all  their 
wealth  and  all  their  little  ones,  and  their  wives  took  they  captive,  and  spoiled  even  all 

30  that  was  in  the  house.  And  Jacob  said  to  Simeon  and  Levi,  Ye  have  troubled  me 
[so  greatly]  to  make  me  to  stink  among  the  inhabitants  of  the  land,  among  the  Cnnaan- 
ites,  and  the  Perizzites  :  and  I  being  few  in  number  [of  a  small  household ;  easily  numbered], 
they  shall  gatlier  themselves  together  against  me,  and  slay  me,   and   I   shall   be   de- 

31  stroyed,  I  and  my  house.  And  they  said.  Should  he  deal  with  our  sister  as  with  an 
harlot  ? 

Ch.  XXXV.  1.  And  God  said  unto  Jacob,  Arise,  go  up  to  Bethel,  and  dwell  there  :  and 
make  there  an  altar  unto  God  [ei]  that  appeared  unto  thee  when  tliou  fleddest  from  the 

2  face  of  Esau  thy  brother.  Then  Jacob  said  unto  his  household  and  to  all  that  were 
with  him.  Put  away  the  strange  gods  that  are  among  you,  and  be  clean,  and  change 

3  your  garments:  And  let  us  arise,  and  go  up  to  Bethel;  and  I  will  make  there  an  altar 
unto  God,  who  answered  me  in  the  day  [at  the  time]  of  my  distress,  and  was  with  me  in 

4  the  way  which  I  went.  And  they  gave  unto  Jacob  all  the  strange  gods  which  loere  in 
their  hand  [possession],  and  all  their  ear-rings  which  were  in  their  ears  ;   and  Jacob  hid 

6  them  imder  the  oak  [terebinth]  which  was  by  Shechem.  And  they  journeyed :  and  the 
terri-r  of  God  was  upon  the  cities  that  were  round  about  them,  and  they  did  not  pursue 
after  the  sons  of  Jacob. 

6  So  Jacob  came  to  Luz,  whicli  is  in  the  land  of  Canaan  (tliat  is  Bethel),  he  and  all 

7  the  people  that  were  witli  him.  And  he  built  there  an  altar,  and  called  the  place  El- 
beth-el  ;   l)ecause   there  God  appeared  unto   him,   when   he   fied   from   the  face   of  his 

8  brother.  But  Deborah  ['*<■],  Uebekah's  nurse,  died,  and  she  was  buried  beneath  Beth- 
el, under  an  oak:  and  the  name  of  it  was  called  AUon-bachuth. 

9  And  God  appeared  unto  Jacob  again,  when  he  came  out  of  Padan-arain  [Mesopoiamia]  ; 
ift  and  blessed  him.     And  God  said   unto  him,  Thy  name  is  Jacob  :   thy  name  shall  not 

be  called  any  more  Jacob,  but  Israel  shall  l)e  thy  name  :   and  he  called  his  name  Israel. 

tl   And  God  said  unto  him,  1  am  God  Almighty:  be  fruitful  and  multiply;   a  nation  and 

a  company  [^^^P]  of  nations  shall  be  of  thee,  and   kings   shall   come  out  of  thy  loins. 

12  And  the  land  which  I  gave  Abraham  and  Isaac,  to  thee  I  will  give  il,  and  to  thy  seed 

13  after  thee  will  I  give  the  land.     And  God  went  up   from   him,  in  the  place  where  he 


CHAP.   XXXIII.    17.— XXXV.  1-16. 


oai) 


14  talked  with  him.     And  Jacob  set  up  a  pillar  in  the  place  where  he  talked  with  him 
tven  a  pillar  of  stone  :  and  he  poured  a  drink-offering  thereon,  and  he  poured  oil  there 

15  on.     And  Jacob  called  the  name  of  the  place  where  God  spake  with  him   Bethel 


(*  Ver.  18. — Shalem  is  not  a  proper  noun,  but  must  be  rendered  in  peace^  as  in  Jacob's  vow  (xxviii.  21).  to  whick 
•Tldtntly  refers.— A.  G.l 

('  Ver.  19.— Quesilah— weighed  or  measured.    Sept.,  Vul.,  OnJi.,  have  /a/n6,  as  if  stamped  upon  the  coin  ;  but  cc3«d 


■lODey  was  not  in  use  among  the  patriarchs. — A.  G.] 
''  Ch.  xxxiv.  3. — Lit.,  spake  to  her  heart. — A.  G. 


•■] 


PRELIMINABY     EEMAEKS. 

The  section  now  before  us,  whose  unity  consists 
III  the  remarkable  sojouni  of  Jacob  at  the  different 
stations,  on  his  homeward  journey  to  Hebron,  may 
be  divided  as  follows :  1.  The  settlement  at  Suecoth ; 
2.  the  settlement  at  Shechem ;  8.  Dinah  :  a.  The 
rape  of  Dinah;  b.  Shechem's  offer  of  marriage;  c. 
the  fanatical  revenge  of  the  sons  of  Jacob,  or  the 
bloody  wedding  ;  the  plot,  the  massacre,  the  sacking 
of  the  city,  the  judgment  of  Jacob  upon  the  crime  ; 
4.  the  departure  tor  Bethel ;  5.  the  sealing  of  the 
covenant  between  God  and  the  patriarcli  at  Bethel. 
Knobel,  as  usual,  finds  here  a  commingling  of  Jeho- 
visiic  and  Elohistic  elements,  since  the  internal  rela- 
tions are  brought  iTito  view  as  little  as  possible, 
while  names  and  words  are  emphasized. 


EXEGETICAL   AND    CBITICAL. 

1.  Ver.  17.— To  Suecoth. — The  name  Suecoth, 
booths,  tents,  might  have  been  of  frequent  occur- 
rence in  Palestine,  but  the  locality  here  spol;en  of 
is  generally  regarded  as  the  same  with  the  later  well- 
known  city  of  Suecoth,  which  lies  east  of  the  Jor- 
dan. It  was  situated  within  the  limits  of  the  tribe 
of  Gad  (Jos.  xiii.  27  ;  Judg.  viii.  5-14  ;  Ps.  bt.  6). 
Josephus  speaks  of  it  under  its  Greek  name  'S,Kr)vai, 
and  Jerome  says  Suecoth  is  to  day  a  city  across  the 
Jordan,  in  the  neighborhood  of  Scythopolis,  Rob- 
inson (later  "  Resear.,"  pp.  SlO-31-2)  identities  Sue- 
coth with  Sakut,  lying  west  of  the  Jordan,  and 
southerly  from  Beisan.  The  fact  that  the  traditional 
Suecoth  lies  too  far  to  the  north,  and  that  it  is  not 
aasy  to  see  how  Jacob,  after  crossing  the  Jabbok, 
should  come  hither  again,  is  in  favor  of  this  sug- 
gestion. Xor  is  it  probable  that,  having  so  nearly 
reached  the  Jordan,  he  would  have  settled  in  the 
east-Jordan  region  (comp.  ch.  xxxii.  10).  Knobel 
thinks  that  the  writer  wished  to  show  that  the  patri- 
arch had  now  fixed  his  abode  in  tlie  trans->Tordan  re- 
gion. That  Suecoth  belonged  to  the  tribe  of  Gad, 
does  not  disprove  Robinson's  conjectures,  since  there 
may  have  been  more  than  one  Suecoth.  Compare, 
further,  as  to  the  traditional  Suecoth,  Vox  Raumer 
p.  256  ;  Knobel,  p.  204  [also  Keil,  Murphy,  Words-  i 
worth,  Jacobus,  Smith's  "Bib.  Die.,''  all  of  whom 
decide  against  Robinson. — A  G  ] — And  he  built. —  ,' 
He  piepares  here  lor  a  longer  residence,  since  he  [ 
builds  himself  a  house  instead  of  tents,  and  booths 
for  liij  flocks,  i.  e.,  inelosures  made  of  shrubs  or 
etakes  wattled  together.  Knobel  thinks  "  that  tliis 
Is  very  improbable,  since  Jacob  would  naturally  wish 
to  go  to  Canaan  and  Isaac"  (ch.  xxii.  8).  But  if 
we  bear  in  mind  that  Jacob,  exhausted  by  a  twenty- 
years'  servitude  and  oppression,  and  a  flight  of  more 
than  seven  days,  shattered  by  his  spiritual  conflicts, 
«nd  lame  bodily,  now,  first,  after  he  had  crossed  the 
Tordan.  and  upon  the  spiritual  and  home  land,  came 


to  the  full  sense  of  his  need  of  repose  and  quiet, 
we  shall  then  understand  why  he  here  pauses  and 
rests.  As  the  hunted  hart  at  last  sink?  to  the  ground, 
so  he  settles  down  and  rests  here  for  a  time.  Ha 
seems  to  have  hoped,  too,  that  he  would  be  healed  at 
Suecoth,  and  it  is  probably  with  a  special  reference 
to  this  that  it  is  said,  ver.  18,  that  Jacob  came  "  in 
peace  or  in  health  "  to  Shechem.  Jacob,  too,  after 
his  experienceof  his  brother  Esau's  importuiuty,  had 
good  reason  tor  inquiring  into  the  coniiition  of  things 
at  Hebron,  before  he  brought  his  family  thither. 
[The  fact  that  he  built  a  house  for  himself,  and 
permanent  booths  for  his  flock,  indicates  his  contin- 
ued residence  at  Suecoth  for  some  years ;  and  the 
age  of  Dinah  at  his  flight  from  Laban  makes  it  ne- 
cessary to  suppose  either  that  he  dwelt  here  or  at 
Shechem  six  or  more  years  before  the  sad  events  nar- 
rated in  the  following  chapter. — A.  G.]  And  it  ap- 
pears, indeed,  that,  either  from  Suecoth  or  Shechetn, 
he  made  a  visit  to  his  father  Isaac  at  Hebron,  and 
brought  from  thence  his  mother's  nurse,  Deborah, 
.since  Rebekah  was  dead,  and  since  she,  as  the  confi- 
deiuial  friend  of  his  mother,  could  relate  to  him  the 
history  of  her  life  and  sufferings,  and  since,  more- 
over, she  stood  in  closer  rel.ation  to  him  than  any  one 
else.  Nor  could  Jacob,  as  Keil  justly  remarks,  now 
an  independent  patriarch,  any  longer  subordinate 
his  household  to  that  of  Isaac. 

2.  Tlie  sojourn  at  Shechem  (vers.  18-20). — 
And  Jacob  came  (to  Shalem)  in  good  health.— 
The  word  cVr  is  taken  by  the  Sept.,  Vul,  and 
Luther  [and  by  the  translators  of  the  Eng.  Bib. — 
A.  G.],  as  a  proper  noun,  to  Shalem,  which  soma 
have  regarded  as  another  name  for  Shechem,  and 
others  as  designating  an  entirely  different  place,  and 
the  more  so,  since  the  \'illage  of  Salim  is  still  found 
in  the  neighborhood  of  Shechem  (Robinson:  "Re- 
searches," vol.  iii.  p.  114  ft'.).  But  it  is  never  men- 
tioned elsewhere  in  the  Old  Testament,  and  abttj 
as  an  adjective,  refers  to  the  Dli'ia.  ch.  xxviii.  21. 
Jehovah  has  fulfilled  his  promise. — A  city  of  She- 
chem.— Or,  to  the  city.  Lit.,  of  Shechetn.  The 
city  was  not  in  existence  when  Abraham  sojourned 
in  this  region  (ch.  xii.  6).  The  Hivite  prince  Ha- 
mor  had  built  it  and  called  it  after  the  name  of  his 
SOIL  For  the  old  name  ilamorthi  of  Pliny,  sea 
Keil,  p.  224  [who  holds  that  it  may  be  a  corruption 
from  Hamor;  but  see  also  Robinson,  vol.  iii.  p.  119. 
— A.  G.]. — In  the  land  of  Canaan. — Keil  infers 
from  these  words  that  Suecoth  could  not  have  been 
in  the  land  of  Canaan,  i.  e.,  on  the  west  of  the  .Tor- 
dan.  But  the  words  here,  indeed,  refer  to  the  im- 
mediately following  Hebraic  acquisition  of  a  pieca 
of  ground,  just  as  in  the  purchase  of  the  cave  at 
Hebron  by  Abraham  it  is  added,  "  in  the  land  of 
Canaan"  (ch.  xxiii.  19). — Padan-aram  (see  ch. 
XXV.  20)— before  the  city. — [See  the  Bible  Diction- 
aries, especially  upon  the  situation  of  Jacob's  well, 
and  Robinson,' vol.  Mi.  pp.  113-1?6. — A.  G.].     r?e» 


560 


GENESIS.  OR  THE  flKST  BOOK  OF  MOSES. 


after  his  return  to  Hebron  Jacob  kept  a  pasture  sta- 
tion at  Shei-hfin  (ch.  xssvii.  12). — A  parcel  of  a 
field  (Josh.  xxiv.  32). — .Abraham  purchased  for 
himself  a  [lossession  for  a  burial  place  at  Hebron. 
Jacob  goes  further,  and  buys  a  possession  for  him 
self  during  hfe.  "  This  purchase  shows  that  Jacob, 
in  liis  faith  in  the  divine  promise,  viewed  Canaan  as 
his  own  home,  and  the  home  of  his  seed.  Tradition 
fixes  this  parcel  of  land,  which,  at  the  comiuest  of 
t'anaan,  fell  as  an  heritage  to  the  sons  of  Joseph, 
and  in  which  Joseph's  bones  were  buried  (Josh. 
ixiv.  32 ),  as  the  plain  lying  at  the  southeast  opening 
of  the  valley  of  Shechem,  where,  even  now,  Jacob's 
well  (John  iv.  6)  is  shown,  and  about  two  hundred  or 
three  hundred  paces  north  of  it  a  Mohammedan 
wely,  as  the  grave  of  Joseph  (Robinso.s  ;  "  Re- 
searches," vol  iii.  pp.  113-136,  and  the  map  of 
Xablons,  in  the  "German  Oriental  Journal,"  xvi.  p. 
634)."  Keil.  For  the  relation  of  this  passage  with 
ch.  xlviii.  22,  see  the  notes  upon  that  passage. — An 
hundred  pieces  of  money. — Onk.,  Sept.,Vid.,  and 
the  older  commentators,  regard  the  Quesita  as  a 
piece  of  silver  of  the  value  of  a  lamb,  or  stamped 
with  a  lamb,  and  which  some  have  held  as  a  proph- 
ecy pointing  to  the  Lamb  of  God.  Meyer  (Heb. 
Diet.)  estimates  the  Quesita  as  equal  to  a  drachm,  or 
an  Egyptian  double-drachm.  Delitzseh  says  it  was 
a  piece  of  metal  of  an  indeterminable  value,  but  of 
greater  value  than  a  shekel  (see  Job  xlii.  11). — An 
altar,  and  named  it. — That  is,  he  undoubtedly 
named  it  with  this  name,  or  he  dedicated  it  to  El- 
Elohe-Israel.  Delitzseh  views  this  title  as  a  kind  of 
superscription.  But  Jacob's  consecration  means 
more  than  that  his  God  is  not  a  mere  imaginary  deity  ; 
it  mean.s,  further,  th.at  he  has  proved  himself  actually 
to  be  (iod  (God  is  the  God  of  Israel) ;  God  in  the 
clear,  definite  form  of  El,  the  Mighlii,  is  the  God  of 
hrail.  the  wreitUr  with  God.  Israel  had  eiprrienced 
both,  in  the  almighty  protection  which  his  God  had 
shown  him  from  Bethel  throughout  his  journeving-, 
and  in  the  wrestlings  with  him,  and  learned  his 
might.  In  the  Mosaic  period  the  expre.^sion,  Jeho- 
vah, the  God  of  Israel,  takes  its  place  (Ex.  xxxiv. 
23).  "  The  chosen  name  of  God,  in  the  book  of 
Joshua."  Delitzseh.  [The  name  of  the  altar  em- 
braces, and  stamps  upon  the  memory  of  the  world, 
the  result  of  the  pa.st  of  Jacob's  life,  and  the  expe- 
riences through  which  Jacob  had  become  Israel. — 
A.  G.J 

3.  /Jinah  (ch.  xxxiv.  1-31). — Dinah  the  daugh. 
ter  of  Leah. — a.  T/ie  rape  of  Dinah  (vers.  1-4). 
Dinah  was  bom  about  the  end  of  the  fourteenth  year 
of  Jacob's  residence  in  Haran.  She  wa,s  thus  about 
six  yeara  old  at  (he  settlement  at  Suecoth.  Tne 
sojourn  at  Suecoth  appears  to  have  lasted  for  about 
two  years,  .hu-ob  must  have  spent  already  several 
years  at  Shechem,  since  there  are  prominent  and 
definite  signs  of  a  more  confidential  intercourse  with 
the  .Slieebemites.  We  may  infer,  ilierefore,  iliat 
Din.ah  was  now  from  twelve  to  sixteen  yeai  s  of  age. 
Joseph  was  seventeen  y('ars  old  when  he  was  sold  by 
his  brethren  (ch.  xxxvii.  2),  and  at  that  time  Jacob 
had  returned  to  Hebron.  There  must  have  passed, 
S.ierefore,  about  eleven  years  since  thf  return  Iroin 
Haran,  at  wlii.h  lime  Joseph  was  six  years  of  age 
If  now  we  regard  the  residence  of  Jacob  at  Bethel 
and  the  region  of  Ephrata  as  of  brief  linration,  and 
bear  in  mind  that  the  residence  at  Shechem  ceased 
with  Ihi'  rape  of  Dinah,  it  follows  that  Dinah  mu.st 
have  been  about  loiirteen  or  fifteen  yearn  of  age 
when  she  wa.'*  deflowered.     In  the  East,  too,  females 


reach  the  age  of  puberty  at  twelve,  and  sometimei 
still  earlier  (Delitzseh).  From  the  same  eircum 
stances  it  is  clear  that  Simeon  and  Le\i  must  hav^ 

Deen  above  twenty. — Went  out  to  see Scarcely 

nowever,  to  see  the  daughters  of  the  native  inhabit* 
ants  for  the  first  time,  nor  to  a  fair  or  popular  festi- 
val (Josephus).  Her  going  indicates  a  friendly  visit 
to  the  daughters  of  the  land,  a  circumstance  which 
made  her  abduction  ])ossible,  for  she  was  taken  by 
Shechem  to  his  house  (ver.  26). — His  soul  clave 
unto  Dinah. — This  harsh  act  of  princely  insolence 
and  power  is  not  an  act  of  pure,  simple  lust,  whicl 
usually  regards  its  subject  with  hatred  (see  the  his- 
tory of  Tamar,  2  Sam.  xiii.  15). — Spake  kindly  to 
her. — Probably  makes  her  the  promise  of  an  honor- 
able   marriage. b.  Shtcheins   offer    of    marnagi 

(vers.  5-12). — And  Jacob  heard  it — In  a  large 
nomadic  fimily  the  several  members  are  doubtless 
often  widely  dispersed.  Besides,  Dinah  did  not  re- 
turn home. — Held  his  peace  until  they  wrero 
come. — The  brothers  of  the  daughter  had  a  voice 
in  all  important  concerns  which  related  to  her  (xxiv. 
50  ff.).  Moreover,  Jacob  had  to  deal  with  tht  proud 
and  insolent  favorite  son  of  the  prince,  i.  e.,  prince 
of  that  region,  and  a  painful  experience  had  made 
him  more  cautious  than  he  had  been  before.-  -And 

Hamor  the  father  of  Shechem As  if  he  wished 

to  anticipate   the    indignation    of  Jacob's   youthful 

sons. — Because    he   had    wrought   folly Keil 

speaks  of  "  seduction,"  but  this  is  an  inadei^uate  ex- 
pression. Some  measure  of  consent  on  the  part  of 
Dinuh  is  altogether  probable.  In  this  case  the  dis- 
honor (S53B)  had  a  double  imDurii7,  since  an  uncir- 
cumcised  person  had  dishonored  her. — And  the 
men  viexe  grieved. — Manly  indigiiation  rises  in 
these  young  men  in  all  its  strength,  but  as  the  wise 
sons  of  Jacob,  they  know  bow  to  control  themselves. 
[It  was  more  than  indignation.  They  were  enraged  ; 
they  burned  with  anger ;  it  was  ki}tdled  to  them. — 
A.  G  ]— He  had  wrought  folly.— nbrj  nrr  , 
a  standing  expression  for  crimes  which  are  irrecon- 
cilable with  the  dignity  and  destination  of  Israel  as 
the  people  of  God,  but  especially  for  gross  sins  of 
the  Besh  (Deut.  xxii.  21 ;  Judg.  xx.  10  ;  2  Sam.  xiil 
12 1,  but  also  of  other  great  crimes  (Josh.  vii.  15i. — 
Which  thing  ought  not  to  be  done. — A  new 
and  stricter  morality  in  this  respect  also,  enters  with 
the  name  Israel. — My  son  Shechem. — The  hesi- 
tating proposal  of  the  father  gives  the  impression  of 
(.mViairassment.  The  old  man  offers  Jacob  and  his 
suns  the  full  rights  of  citizens  in  his  little  country, 
and  the  son  engages  to  fulfil  any  demand  of  the 
brothers  as  to  the  bridal  price  and  briiial  gilts.  Keil 
confuses  these  ordinary  determinations.  [He  holds 
only  with  most  that  they  were  strictly  presents  (tind 
not  the  price  for  the  bride)  made  to  the  bride  and  to 
Ikt  mother  and  brothers. — .\.  G] — c.  The  fanat  cal 
refvtii/e  of  the  .'<oiis  of  .Jacoh  (vers.  1:^-29). — De- 
ceitfuUy. — Jacob  had  scarcely  become  Israel  when 
the  arts  and  cunning  of  Jacob  appear  in  his  soii«, 
and,  indeed,  in  a  worse  form,  since  they  glory  in 
bi  ing  Israel — And  gaid('^^),  we  cannot  do  thii 
thing. — Keil  thinks  the  refusal  of  the  proposition 
lies  fundamentally  in  the  proposal  itself,  beeajse  if 
they  had  not  refused  they  would  have  denied  the 
historical  and  saving  vocation  ol  Israel  tind  his  seed. 
The  father,  Israel,  appears,  however,  to  have  been 
of  a  dilfeieiit  opinion.  For  he  doubtless  knew  tht 
proposal  of  his  sons  in  reply.  He  docs  not  condemn 
their  proposition,  however,  but  the  fanatical  wav  in 


CHAP.   XXXin.    17— XXXV.    1-15. 


561 


which  they  availed  themselves  of  its  consequences. 
Dinah  could  not  come  into  her  proper  relations  again 
but  by  Shccbem's  passing  over  to  Judaism.  Tliis 
way  of  passing  over  to  Israel  was  always  allowable, 
«nd  those  wlio  took  the  steps  were  welcomed.  We 
must  therefore  reject  only  :  I.  The  extension  of  the 
proposal,  according  to  wliich  the  Israelites  were  to 
blend  themselves  with  the  Sliechemites ;  2  the  mo- 
tives, which  were  external  advantages.  It  was,  on 
the  contrary,  a  harsh  and  un-sparing  course  in  refer- 
ence to  Kiiiah,  when  Leali's  two  sons  wi.shed  her  back 
again  ;  or,  indeed,  would  even  gratify  their  revenge 
and  Israelitish  pride.  But  their  resort  to  subtle  and 
fanatical  conduct  merits  only  a  hearty  condemnation. 

-The  young  man  deferred  not We  lose  the 

force  of  the  narrative  if  we  say,  with  Keil,  that  this 
is  noticed  here  by  way  of  anticipation  ;  the  thing  is 
as  good  as  done,  since  Shechem  is  not  only  ready  to 
do  it,  but  will  make  his  people  ready  also.  The  pur- 
pose, indeed,  could  only  be  executed  afterwards, 
since  Shechem  could  not  have  gone  to  the  gate  of 
the  city  after  his  circumcision. — And  communed 
with  the  men  of  the  city. — They  appeal  in  the 
sti'ongest  way  to  tiie  self-interest  of  the  Shechem- 
ites.  Jacob's  house  was  wealthy,  and  the  Shechem- 
it  s,  therefore,  could  only  gain  by  the  connection. — 
nana.  Beasts  of  burden,  camels,  and  ai-ses.  "Ac- 
cording to  Herodotus,  circumcision  was  practised  by 
the  Phffiniciaus,  and  probably  also  among  the  Ca- 
naauites,  who  were  of  the  same  race  and  are  never 
referred  to  in  the  Old  Testament  as  uncircumcised, 
as  e.  g.,  it  speaks  of  the  unCanaanitiah  Philistines. 
It  is  remarkable  that  the  Hivites,  Hamor  and  She- 
chem, are  spoken  of  as  not  circumcised.  Perhaps, 
however,  circumcision  was  not  in  general  use  among 
the  Phcenician  and  Canaanitish  tribes,  as  indeed  it 
was  not  among  the  other  people  who  practised  the 
rite,  e.  g.,  the  IshmaeUtes,  Edomites,  and  Egyptians, 
among  whom  it  was  strictly  observed  only  by  those 
of  certain  conditions  or  rank.  Or  we  may  suppose 
that  the  Hivites  were  originally  a  different  tribe  from 
the  Canaanitcs,  who  had  partly  conformed  to  the 
customs  of  the  land,  and  partly  not."  Knobel. — On 
the  third  day, — After  the  inflammation  set  in. 
This  was  the  critical  day  (see  Delitzsch,  p.  340). 
[He  says  it  is  well  known  that  the  operation  in  ease 
of  adults  was  painful  and  dangerous.  Its  subjects 
were  confined  to  the  bed  from  two  to  three  weeks, 
and  the  operation  was  attended  by  a  violent  inflam- 
mation.— A.  G.]  "  Adults  were  to  keep  quiet  for 
three  days,  and  were  often  suffering  from  thirty-five 
to  forty  days." — -Simeon  and  Levi. — Keuben  and 
Judah  were  also  brothers  of  Dinah,  but  the  first  was 
probably  of  too  feeble  a  character,  and  Judah  was 
too  frank  and  noble  for  such  a  deed.  "  Simeon  and 
Levi  come  after  Reuben,  who,  as  the  first-born,  had 
a  special  responsibility  towards  his  father  (ch.  xxxvii. 
21  ff. ;  xlii.  22),  and  appears,  therefore,  to  have 
withdrawn  himself,  and  as  the  brothers  of  Dinah 
next  in  order  undertake  to  revenge  the  dishonor  of 
their  sister.  For  the  same  reason  Ammon  was  killed 
by  Absalom  (2  Sam.  xiii.  28).  Seduction  is  punished 
with  death  among  the  Arabians,  and  the  brothers  of 
the  seduced  are  generally  active  in  inflicting  it  (Xie- 
BI7HR ;  Anibien,  p.  39  ;  Borkharot's  'Syria,'  p. 
361,  and  'Bedouins,'  p.  89)."  Knobel.  Keil  says 
that  the  servants  of  Simeon  and  Levi  undoubtedly 
tool  part  in  the  attack,  but  it  may  be  a  question 
whether  each  son  had  servants  belonging  to  himself. 
The  city  lay  in  security,  as  is  evident  from  the  naab. 

36 


— Sons  of  Jacob. — With  out  the  1  conjunctive.  The 
abiupt  form  of  the  narrative  does  not  merely  indi- 
cate "  the  excitement  over  the  shocking  crime."  For 
it  is  not  definitely  stated  that  all  the  sons  of  Jacob 
took  part  in  sackhig  the  city  (Keil),  although  the 
slaughter  of  the  men  by  Simeon  and  Levi  may  have 
kindled  fanaticism  in  the  others,  and  have  .ed  them 
to  view  the  wealth  of  the  city  as  the  spoils  of  war, 
or  as  property  without  an  owner.  Much  less  can  it 
be  said  that  Simeon  and  Levi  were  excluded  from 
these  sons  (as  Delitzsch  supposes).  On  the  contrary, 
they  are  charged  (xlix.  6)  with  hamstringing  th« 
oxen  [Eng.  ver.,  digged  through  a  wall. — A.  G.J, 
i.  e.,  with  crippling  the  cattle  they  could  not  take 
with  them.  Nor  are  we  here  to  bring  into  promi- 
nence that  the  Jacob  nature  breaks  out  again  in  thi» 
act,  but,  on  the  contrary,  that  the  deed  of  the  3on« 
of  Jacob  is  entirely  unworthy.  [Kurtz  urges  as  an 
extenuation  of  their  crime:  1.  The  fact  that  they 
viewed  the  rape  as  peculiarly  worthy  of  punishment 
because  they  were  Israel,  the  chosen  people  of  God, 
the  bearers  of  the  promise,  etc.  ;  2.  their  natural 
character,  and  the  strength  of  their  pass'ons ;  3. 
their  youthful  ardor ;  4.  the  absence  of  counsel  with 
their  depressed  and  suffering  father.  But  with  every 
paUiation,  their  treachery  and  bloodthirstiness,  their 
use  of  the  covenant  sign  of  circumcision  as  a  meani 
to  cloak  their  purpose,  their  extension  of  their  re- 
venge to  the  whole  city,  and  the  pillage  of  the  slain, 
must  shock  every  one's  moral  sense. — A.  G.] — 
d.   ITie  judfimejd  of  Jacob  upon  their  crime  (vers. 

30,  31). — Ye  have  troubled  me If  we  look  at 

the  places  in  which  the  word  IDS  occurs  (Josh.  vi. 
18;  vii.  15),  we  shall  see  plainly  that  Jacob  is  not 
speaking  here  of  mere  simple  grief.  The  idea  pro- 
ceeds from  the  nhaking  of  water,  to  the  utmost  con- 
fusion and  consternation  of  spirit,  or  changes  and 
loss  of  life.  The  expression  made  to  stiak,  signi- 
fies not  merely  to  become  odious,  offensive,  but  to 
make  infamous,  literally,  to  make  one  an  abomina- 
tion. When  Knobel  concludes  from  the  words: 
And  I  being  few  in  number,  that  Jacob  did  not 
censure  the  act  ai:  immoral,  but  only  as  inconsiderate, 
and  one  which  might  thus  cause  his  ruin,  the  infer- 
ence is  manifestly  false  and  groundless.  He  ex- 
presses his  censure  of  the  act  as  immoral  in  the 
words  trouble  me,  put  him  to  shame,  made  him 
blameworthy,  while  they  thought  that  they  were 
glorifying  him. — Should  he  deal. — Should  one 
then,  not  should  he  then  (Knobel),  for  he  is  dead; 
nor  even  should  thei/  t'ttn.  The  idea  is,  that  if  they 
had  suffered  this  patiently  they  would  thereby  have 
consented  that  their  sister  should  generally  have 
been  treated  in  this  way  with  impunity.  They  thus 
insist  upon  the  guilt  of  Shechem,  but  pass  over  his 
offer  of  an  atonement  for  his  crime,  and  their  own 
fearful  guilt.  "  They  have  the  last  word  (Delitzsch), 
but  Jacob  utters  the  very  last  word  upon  his  death- 
bed." [And  there,  too,  he  makes  clear  and  explicit 
his  abhorrence  of  their  crime,  as  not  merely  dan- 
gerous, but  as  immoral,  and  this  in  the  most  solemn 
and  emphatic  way. — A.  G.]  Indirectly,  indeed,  he 
even  here  utters  the  last  word,  in  his  warning  call  to 
rise  up  and  purify  themselves  by  repentance.  They 
must  now  flee  from  their  house  and  home,  i.  e.,  from 
the  land  which  they  have  so  lately  purchased. 

4.  The  departure  to  Bethel.  Ch.  xxxv.  1-8.— 
And  God  said  to  Jacob. — The  warning  to  depart 
comes  from  Elohim,  and  hence  Knobel  and  Delitz?ch 
regard  the  section  in  ch.  xxxv.   as   Elohistic.  *hougb 


>62 


GE.VESIS,  OR  THE  FIRST  BOOK  OF   MOSES. 


Knobel  tliinks  the  Jehorist  l:as  made  additions. 
(Vitlioiit  regard  tii  this,  we  can  easily  see,  that  God, 
who  is  to  linld  the  Cauaanites  under  his  fear,  so  that 
they  shall  not  take  revenge  on  the  house  of  Jacob, 
must  be  culled  Elohini.  Although  Jacob  had  suffer- 
ed nearly  ten  years  to  elapse  since  his  return  from 
Mesopotami:!,  without  fulfilling  the  vow  he  had  made 
(ch.  xxviii.  20)  at  Bethel,  when  he  fled  from  Esau 
(Keil),  we  are  not,  therefore,  to  infer  that  he  had 
been  regardless  of  his  duty  during  these  ten  years. 
r;r  a  perfect  security  against  Esau  was  a  part  of 
that  which  was  to  complete  his  happy  return  ;  but 
there  arose  a  necessity  between  Peniel  and  Siiccoth, 
that  he  must  not  only  have  security  for  himself  and 
his  family,  against  the  persecutions  of  Esau ;  but 
against  his  oflBcious  importunity,  before  he  could  go 
beyond  Shechem  with  his  whole  train.  Hence  his 
sojourn  at  Succoth  and  Shechem.  But  when  he  is 
now  reminded  of  a  duty,  too  slowly  fulfilled,  the  mo- 
tive is  found  not  merely  in  the  vow  which  he  has  to 
fulfil,  but  in  the  circumstances  occasioned  by  his 
eons,  which  make  his  longer  stay  at  Shechem  unsafe, 
t9  whicli  we  must,  doubtless,  add,  that  in  the  mean- 
while the  relations  and  distinctions  between  his  house 
and  that  of  Esau,were  more  securely  and  permanent- 
ly established.  Have  not  the  sons,  who  formerly 
were  easily  infatuated  to  render  homage  to  their 
stately  uncle,  now  manifested  in  an  extreme  way  their 
Israe/iiix/i  consciousness  ?  The  recollection  (ch.  xxxi. 
30)  proves  that  Jacob  cherished  the  consciousness  of 
his  duty.  He  seems,  indeed,  to  have  gone  too  far  in 
his  precautionary  tardiness.  In  seeking  to  entirely 
avoid  Esau,  he  is  entangled  with  the  Shechemites. 
The  call  and  warning  also — Make  an  altar  at 
Bethel — informs  him  that  the  time  for  his  complete 
return  home  has  now  come. — Up  to  Bethel. — 
Betliel  lay  in  the  mountain  region. — Put  away  the 
strange  gods. — Tlie  shock  that  Jacob  had  expe- 
rienced by  tlie  rape  of  Dinah,  the  crime  of  his  sons, 
the  imperilled  existence  of  his  family,  and  the  divine 
warning  immediately  following,  strengthens  his  sense 
of  the  holiness  of  God,  and  of  the  sinfulness  in  him- 
self and  his  household,  and  he  enjoins,  therefore,  an 
act  of  repentance,  before  he  can  enter  upon  the  act 
of  thanksgiving.  He  has,  moreover,  to  confess,  in 
reference  to  his  house,  the  sins  of  a  refined  idolatry, 
the  sins  of  his  sons  at  Shechem,  and  his  own  sins  of 
omission.  His  love  for  Rachel  had,  doubtless,  led 
him  weakly  to  tolerate  her  teraphim  initil  now.  B  t 
now  he  has  grown  strong  and  decided  even  in  ce- 
apect  to  Raeliel.  The  fanatical  Israelitish  zeal  of  his 
Rons  had  also  a  better  element,  which  may  have 
quickened  his  monotheistic  feeling.  Since  the  ma- 
jority of  Jacob's  servants  came  from  the  circle  and 
inllucnce  of  the  Nahorites,  whose  image-worship  was 
viewed  ijy  the  stricter  Israelitish  thought  as  idola- 
try (Kx.  XX.;  Josh.  xxiv.  2),  there  were  probably 
to  be  found  in  Jacob's  house  other  things,  besides  the 
teraphim  of  Ilichel,  winch  were  regardcil  as  the  ob- 
jects of  religious  veneration.  But  the  jiurification 
was  necessary,  not  merely  because  they  were  now  to 
renjove  to  Bethel,  the  place  of  the  outward  revela- 
tion of  Jehovah  (Knof)i'l),  but  because  the  spirit  of 
Jeliovah  utters  stronger  demands  in  the  conscience 
of  Jacob,  and  because  the  approaching  tliaidisgiving 
must  he  sanctified  by  a  foregoing  repentance,  [There 
la  gfKid  grounil  fir  the  cotijcctnre  that  there  was  a 
npucial  reason  for  the  charge  now,  since  in  the  spoil 
of  the  city  there  would  be  images  of  gold  and  silver. 
— AM.] — And  be  clean.— The  acts  take  place  in  tlie 
followirij^  order  :    1.  The  iiuttiiig  away  of  the  flt"**nge 


gods ;  2.  A  symbolical  purification,  completed,  with 
out  any  doubt,  through  religious  washings  (Ex.  xxii 
4  ;  and  similar  passages) ;  and  3.  The  change  of  gar 
ments.  In  some  cases  (Ex.  xix.  20)  a  mere  washing 
of  the  garments  was  held  to  be  sufficient,  here  thf 
injunction  is  more  strict,  since  the  pollution  has  oeen 
of  longer  duration.  In  Knobel's  view  they  were  tc 
put  on  their  best  garments,  but  they  would  scarcely  go 
on  their  mountain  journey  in  such  array.  Thechang 
ed  garments  express  the  state  of  complete  purification, 
even  externally. — Unto  God  wrho  answ^ered  mo. 
— He  will  thus  fulfil  his  vow,  and  hold  a  thaaksgiving 
feast  with  them. — And  all  their  ear-rings. — They 
followed  the  injunction  of  Jacob  so  strictly,  that  they 
not  only  gave  up  the  religious  images,  but  also  theii 
amulets  (chains),  for  the  ear-rings  were  eapecially  so 
used  (see  Wi.skr  ;  Renl  Worierbiich^  Amiilds). — And 
Jacob  hid  them. — As  stripped  and  dead  human 
images  they  are  buried  as  the  dead  (Lsa.  ii.  2o). — 
Under  the  oak  (Terebinth). — Kxobel:  "In  the 
Terebinth  grove  at  Shechem,  i.  e.,  under  one  of  its 
trees  (comp.  ch,  xii.  6;  Judg.  vi,  11).  According 
to  ch.  xii.  7,  and  other  passages,  it  was  a  grove.  We 
must,  therefore,  read  here  nixn,  as  in  Joshua,  xxiv. 
26,  by  the  same  author,  to  whom  belongs  also  Ex. 
xxxii.  2,  or  assume  that  there  were  both  kinds  of 
trees  in  the  grove." — And  the  terror  of  God  was 
upon. — The  genuine  repentance  in  the  house  of  Ja- 
cob was  followed  by  the  bles.sing  of  divine  protec- 
tion against  the  bloody  revenge  with  which  he  was 
threatened  from  those  who  dwelled  near  Shechem. 
God  himself,  as  the  protecting  God  of  Jacob,  laid 
this  terror  upon  them,  which  may  have  been  intro- 
duced on  the  one  hand,  through  the  outrage  of  She- 
chem (Knobel);  and  on  the  other,  through  the  fear- 
ful power  of  Jacob's  sons,  their  lioly  zeal,  and  that 
of  their  God. — Luz,  which  is  in  the  land  of  Ca- 
naan.— The  words  appear  to  be  .added,  in  order  to 
fix  the  f  ict,  that  Jacoli  had  now  accom]ilished  his  [iros- 
perous  return.  [The  name  Luz,  almond  tree,  still  re- 
curs, as  the  almond  tree  is  still  Hourishing.  Morphy. 
— A.  G  J — And  all  the  people. — The  nmnber 
of  Jacob  s  servants,  both  in  women  and  children, 
may  have  been  considerably  increased  through  the 
sudden  overthrow  of  Shechem.  Although  Jacob 
would  have  restored  all,  as  some  have  conjectured, 
the  heads  of  the  families  to  whom  this  restitution 
could  be  made  were  wanting. — That  is  Bethel. — 
There  is  no  contradiction,  as  Knobel  thinks,  between 
this  passage  and  ch.  xxviii.  19,  which  is  to  be  ex- 
jilained  upon  the  assumption  of  an  Elohistic  account, 
lint  as  (vers.  1 5)  a  confirmation  of  the  new  name  which 
.Jacob  gave  the  city.  Luz  is  so  called  by  the  Canaau- 
ites  now,  as  it  was  before,  although  a  solitary  wander- 
er had  named  the  [ilace,  where  he  spent  the  night, 
more  than  twenty  years  before,  Bethel. — El-Bethel. 
He  names  the  altar  itself,  as  he  had  also  the  altar  at 
Shechem  (ch.  xxxiii.  2il).  and  still  further  the  place 
surrounding  the  altar,  and  thus  declared  its  conse- 
cration as  a  sanctuary.  El,  too,  is  here  in  the  geni- 
tive, and  to  be  nad  i>f  God ;  the  place  is  not  called 
(iod  of  Bethel,  but  of  the  God  of  Bethel.  He  thus 
eviilently  connei'ts  this  consecration  with  the  earlier 
revelation  of  God  received  at  Bethel.  * — Then  Deb- 
orah died. — The  nurse  of  Rebekah  h.id  gone  with 
her  to  Ilel)i'on,  but  how  came  she  here?  Delitzsch 
conjectures  that  Rebekah  had  sent  her,  according 
to  the  promise  (ch.  xxvii.  46),  or  to  her  daughter- 

•  [The  vert)  tlPiD,  appejired,  is  tiore  plurai — one  of  tb 
few  caseH  im  whicli  Efohim  takes  the  plural  -flrb.— A.  (1.) 


CHAP.   XXXIII.    17— XXXV.    1-16. 


i>6S 


in-law  and  grandchildren,  for  their  care  ;  but  we 
hare  ventured  the  suggestion  that  Jacob  took  her 
with  him  upon  his  return  from  a  visit  to  Hebron. 
She  found  her  peculiar  home  in  Jacob's  house,  and 
irith  his  children  after  the  death  of  Rebekah.  For 
other  views  see  Knobel,  who  naturally  prefers  to 
Bud  a  difficulty  even  here.  It  is  a  well-known 
method  of  exaggerating  all  the  blanks  in  the 
Bible  into  diversities  and  contradictions. ^Allon- 
bachuth. — Oak  of  weeping.  Delitzsch  conjectures 
that  perhaps  Judg.  iv.  6  ;  1  Sam.  xvi.  3,  refer  to 
the  same  tree  as  a  monument,  a  conjecture  which, 
however,  the  locality  itself  refutes. — And  Ood  ap- 
peared unto  Jacob.^The  distinction  between 
God  spake  and  Ooil  appearedh  iinalogous  to  the  dis- 
tinction in  the  mode  of  revelation  (ch.  xii.  vers.  1 
and  7).  "  He  now  appears  to  him,"  Keil  says,  "  by 
day  in  visible  form  :  for  the  darkness  of  that  form- 
er time  of  anguish  has  now  given  way  to  the  clear 
light  of  salvation.  The  representation  is  incorrect, 
and  is  based  upon  the  assumption,  that  the  night 
revelations  are  confined  to  times  of  trouble. — Again. 
— Now,  at  his  return  when  the  vow  has  been  paid, 
as  before  in  his  migration,  when  the  vow  was  oc- 
casioned and  made.  But  now  Jehovah  appears  to 
him  as  his  God,  according  to  his  vow,  t/ien  shall 
the  Lord  be  mi/  God.  [  Wken  he  came  out  of  Padan- 
aram. — This  explains  the  clause  (ver.  6),  which  is 
in  the  land  of  Canaan.  Bethel  was  the  last  point 
in  the  land  of  Canaan  that  was  noticed  in  his  flight 
from  Esau.  His  arrival  at  this  point  indicates  that 
he  has  now  returned  to  the  land  of  Canaan.  Mokpht, 
p.  427. — A.  G.] — And  blessed  him. — So  also  Abra- 
ham was  blessed  repeatedly. — Thy  name  is  Jacob  ? 
— We  read  the  phrase  according  to  its  connection 
with  ch.  xxxii.  27,  as  a  question.  Then  Jacob  an- 
swered to  the  question  "  what  is  thy  name  ?  Jacob. 
Here  God  resumes  tlie  thread  again,  thou  art  Jacob? 
But  if  any  one  is  not  willing  to  read  the  words  as  a 
question,  it  still  marks  a  progress.  The  name  Israel 
was  given  to  him  at  Peniel,  here  it  is  sealed  to  him. 
Hence  it  is  here  connected  with  the  Messianic  prom- 
ise. [Murphy  suggests  also  that  the  repetition  of 
the  name  here  implies  a  decline  in  his  spiritual  life 
between  Peniel  and  Bethel. — A.  G.] — I  am  Ood 
Almighty. — This  self-applied  title  of  God  has  the 
lame  significance  here  as  it  had  in  the  revelation  of 
God  for  Abraham  (xvii.  1) ;  there  he  revealed  him- 
self as  the  miracle-working  God,  because  he  had 
promised  Abraham  a  son ;  here,  however,  because  he 
promises  to  make  from  Jacob's  family  a  community 
[assembly. — A.  G.]  of  nations.  [The  kahal  is  sig- 
nificant as  it  refers  to  the  ultimate  complete  fulfil- 
ment of  the  promise  in  the  true  spiritual  Israel. 
— A.  G.]  *  Knobel  sees  here  only  aci  Elohistic 
statement  of  the  fact  which  has  already  appeared 
of  the  new  naming  of  Jacob,  which,  too,  he  re- 
gards as  a  mere  poetic  fiction.  According  to  this 
supposition,  Israel  here  cannot  be  warrior  of  God, 
but,  perhaps,  prince  with  God.  Even  Delitzsch 
wavers  between  the  .assumption  of  an  Elohistic  redac- 
tion or  revision,  and  the  apprehension  and  recognition 
of  new  elements,  which,  of  course,  fiivor  the  idea  of  a 


*  [Murphy  says,  from  this  time  the  multiplicnlion  of 
Israel  is  rapid.  In  twenty-five  ye.irs  after  this  time  he  goes 
iowii  into  Egypt  with  seventy  sollle.  and  two  liandred  and 
Sen  years  after  that  Israel  goes  out  of  Esypt  numbering 
ihout  one  million  eight  hundred  thousand.  A  nation  and 
R  ctmtjrega' ion  of  nations,  such  as  loere  then  known  in  the 
rorld.  had  at  the  last  date  come  of  him,  and  "  kings"  were 
lO  follow  in  due  time.—  4..  G.] 


new  fact.  To  these  new  elements  belong  the  libation, 
the  drink-offei  ing  (probably  of  wine),  poured  upon  the 
stone  anointed  with  oil,  Jacob's  own  reference  to  thii 
revelation  of  God  at  Bethel  fch.  xlviii.  3),  and  the 
circumstance  that  Hos.  xii.  5,  can  only  refer  to  this 
revelation.  Under  a  closer  observation  of  the  devel- 
opment of  Jacob's  faith,  tliere  is  no  room  to  speak 
of  any  confounding  the  thcophany  at  Peniel  with  • 
second  theophany  at  Bethel.  It  must  be  observed, 
too,  that  henceforth  the  patriarch  is  sometimes  called 
Jacob,  and  sometimes  Israel.  [This  is  the  first  men- 
tion of  the  drink-offering  in  the  Bible. — A.  G.] 


DOCTRINAL  AND   ETHICAL. 

1.  We  view  Jacob's  settlement  at  Succoth:  a.  In 
the  light  of  a  building  of  booths  and  houses  for  re- 
freshment, after  a  twenty  years'  servitude,  and  tiie 
toils  and  soul-conflicts  connected  with  his  journey- 
ings  (comp.  the  station  Elim,  Ex.  xv.  27,  where  Is- 
rael first  rested) ;  b.  As  a  station  where  he  might 
regain  his  health,  so  that  he  could  come  to  .Shechem 
well  and  in  peace ;  c.  As  a  station  where  he  could 
tarry  for  a  time  on  account  of  Esau's  importunitj 
(comp.  Exegetical  notes). 

2.  Jacob's  places  of  abode  in  Canaan,  in  their 
principal  stations,  are  the  same  with  those  of  his 
grandfather  Abraham.  He  settles  down  in  the  vicin- 
ity of  Shechem,  as  formerly  .Abraham  had  done  in 
the  oak  groves  of  Moreh  (ch.  xii.  6).  Then  he  re 
moved  to  Bethel,  just  as  Abraham  had  gone  into  the 
same  vicinity  (ch.  xii.  8),  and  after  his  wandering  to 
Egypt  returned  here  again  to  Bethel.  At  last  he 
comes  to  Hebron,  which  had  been  consecrated  by 
Abraham,  as  the  seat  of  the  patriachal  residence. 

3.  The  importance  of  Shechem  in  the  history  of 
the  kingdom  of  God  (see  Bible  Diet.)  It  Is:  a.  A 
capital  of  the  Hivites,  and  as  such  the  scene  of  the 
brutal  heathenish  iniquity,  in  relation  to  the  rehgious 
and  moral  dignity  of  Israel ;  b.  The  birth-place  of 
Jewish  fanaticism  in  the  sons  of  Jacob  ;  c.  A  chief 
city  of  Ephraim,   and  an  Israelitish   priestly  city ; 

d.  The  capital  of  the  kingdom  of  Israel  for  some  time  ; 

e.  The  principal  seat  of  the  Samaritan  nationality 
and  cultus.  The  acquisition  of  a  parcel  of  land  at 
Shechem  by  Jacob,  forms  a  counterpart  to  the  pur- 
chase of  Abraham  at  Hebron.  But  there  is  an  evi- 
dent progress  here,  since  he  made  the  purchase  for 
his  own  settletnent  during  Ufe,  while  Abraham  barely 
gained  a  burial  place.  The  memory  of  Canaan  by 
Israel  and  the  later  conquest  (comp.  xlviii.  22),  is 
closely  connected  with  this  possession.  In  Jacob's 
life,  too,  the  desire  to  exchange  the  wandering  no- 
madic life  for  a  more  fixed  abode,  becomes  more  appa- 
rent than  in  the  life  of  Isaac.  [Robinson's  "History 
of  Shechem  "  is  full  and  accurate.  Wordsworth's  re- 
mark here,  after  enumerating  the  important  events 
clustering  around  this  place  from  Abraham  to  Christ, 
is  suggestive.  Thus  the  history  of  Shechem,  combin- 
ing so  many  associations,  shows  the  uniformity  of 
the  divine  plan,  extending  through  many  centuries, 
for  the  sahatian  of  the  world  by  the  promised  seed 
of  .Abraham,  in  whom  all  nations  are  blessed ;  and  foi 
the  outpouring  of  the  spirit  on  the  Israel  of  God, 
who  are  descended  from  the  true  Jacob;  and  foi 
their  union  in  the  sanctuary  of  the  Christian  church  , 
and  for  the  union  of  all  n.itions  in  one  household  it* 
Christ,  Luke,  i.  68.^A.  G.] 

4.  Dinah's  history,  a  warning  history  for  th( 
daughters  of  Israel,  and  a  foundation  of  the  Old 


564 


GENESIS,  OR   THE   FIRST   BOOK   OF  MOSES. 


Testament  limitation  of  the  freedom  of  the  female 
3ex. 

6.  The  collision  between  the  sons  of  Jacob  and 
Shechem,  the  son  of  Haraor,  is  a  vivid  picture  of  the 
collisions  between  the  youthful  forms  of  political 
despotism  and  hierarchal  pride.  Sheciiem  acts  as 
an  insolent  worldly  prince,  Jacob's  sons  as  young 
fanatical  priests,  luring  him  to  destruction. 

6.  Afier- Jacob  became  Israel,  the  just  conscious- 
ness of  his  theocratic  dignity  appears  manifestly  in 
Ins  sons,  under  the  deformity  of  fanatical  zeal.  \fe 
may  \iew  this  narrative  as  tlie  history  of  the  origin, 
and  fiisr  original  form  of  Jewish  and  Christian 
fanaticism.  We  notice  first  that  fanaticism  does  not 
originate  in  and  for  itself,  but  clings  to  religious  and 
moral  ideas  as  a  monstrous  and  misshapen  outgrowth, 
since  it  changes  the  spiritual  into  a  carnal  motive. 
The  sons  of  Jacob  were  right  in  feeling  that  they 
wore  deeply  injured  in  the  religious  and  moral  idea 
and  dignity  of  Israel,  by  Shecliem's  deed.  But  still 
they  are  already  wrong  in  their  judgment  of  She- 
chem's  act ;  since  there  is  surely  a  difference  between 
the  brutal  lust  of  Amnion,  who  after  his  sin  pours 
his  hatied  upon  her  whom  he  had  dishonored,  and 
Shechem,  who  passionately  loves  and  would  marry 
the  dishonored  maiden,  and  is  ready  to  pay  any  sum 
as  an  atonement ;  a  distinction  which  the  sons  of 
Jacob  mistook,  just  as  those  of  the  clergy  do  at  this 
day  who  throw  all  breaches  of  the  seventh  command- 
ment into  one  common  category  and  as  of  the  same 
heinous  dye.  Then  we  observe  that  Jacob's  sons 
justly  shun  a  mixture  with  the  Shechemites,  al- 
though in  this  case  they  were  ndlling  to  be  circum- 
cised for  worldly  and  selfish  ends.  But  there  is  a 
clear  distinction  between  such  a  wholesale,  mass 
conversion,  from  improj)er  motives,  which  would 
have  corrupted  and  oppressed  the  house  of  Israel, 
and  the  transition  of  Shechem  to  the  sons  of  Israel, 
or  the  establisiinient  of  some  neutral  position  for 
Dinah.  But  leaving  this  out  of  view,  if  we  should 
prefer  to  maintain  (what  Jacob  certainly  did  not 
maintain)  that  an  example  of  revenge  must  be  made, 
to  intimidate  the  heathen,  and  to  warn  the  future 
Israel  against  the  Canaanites,  still  the  fanatical  zeal 
in  the  conduct  of  Jacob's  sons  passed  over  into  fa- 
naticism strictly  so  called,  which  developed  itself 
from  the  root  of  spiritual  pride,  according  to  its  three 
world-historical  characteristics.  The  first  was  cun- 
ning, the  lie,  and  enticing  deception.  Thus-  the  Hu- 
guenots were  enticed  into  Paris  on  the  night  of  St. 
Bartholomew.  The  second  was  the  murderous  at- 
tack and  carnage.  How  often  has  this  form  shown 
itself  in  the  history  of  fanaticism  !  Tliis  protended 
Siicred  murder  and  carnage  draws  the  third  charac- 
teristic sign  in  its  train :  rapine  and  pillage.  The 
possessions  of  the  heretics,  according  to  the  laws  of 
the  miildle  ages,  fell  to  tlie  executioner  of  the  pre- 
tended justice ;  and  the  history  of  the  crusades 
against  the  heretics  testifies  to  similar  horrors  ami 
devaxlation.  Jacob,  therefore,  justly  declares  his 
condemnation  of  the  iniqidty  of  the  brothers,  Simeon 
and  Levi,  not  only  at  once,  but  upon  his  death-bed 
(ch.  xlix.),  and  it  marks  the  assurance  of  the  apocry- 
phal standpoint,  when  the  book  Judith,  for  the  pur- 
pose of  palliating  the  crime  of  Judith,  glorifies  in 
a  poetical  stmin  the  like  fanatical  act  of  Simeon  (ch. 
ii.).  Judith,  indeed,  in  the  trait  of  cunning,  appears 
fts  the  datigliter  in  spirit  of  her  ancestor  Simeon. 
We  must  ii.;*  fail  to  distinguish  here  in  our  liistory, 
in  this  first  vivid  picture  of  fanaticism,  the  nobler 
point  of  departure,  the  theocratic  motive,  from  the 


terrible  counterfeit  and  deformity.  In  this  relation 
there  seems  to  have  been  a  diflFerence  between  th« 
brothers,  Simeon  and  Levi.  While  the  former  ap 
pciirs  to  have  played  a  chief  part  in  the  history  of 
Joseph  also  (ch.  xlii.  24,  and  my  article,  "Simeon," 
in  Herzog's  "  Real  Encyclopedia"),  and  in  the  divi 
sion  of  Canaan  was  dispersed  among  his  brethreUi 
the  purified  Levi  came  afterwards  to  be  the  repre- 
sentative of  pure  zeal  in  Israel  (Exod.  xxxii.  28 ; 
Deut.  xxxiii.  8)  and  the  admmislrator  of  the  priest- 
hood, i.  e.,  the  theocratic  priestly  first-born,  by  tho 
side  of  Judah  the  theocratic  political  first-bom.  A 
living  faith  and  a  faithful  zeal  rarely  develop  them- 
selves as  a  matter  of  fact  without  a  mixture  of  fa- 
naticism ;  "  the  flame  gradually  purifies  itself  from 
the  smoke."  In  all  actual  individual  cases,  it  is  a 
question  «  hether  the  flame  overcomes  the  smoke,  or 
the  smoke  the  flame.  In  the  life  of  Christ,  the  Old- 
Testament  covenant  faithfulness  and  truth  bums 
pure  and  bright,  entirely  free  from  smoke ;  in  the 
history  of  the  old  Judaism,  on  the  contrary,  a  dan- 
gerous mixture  of  fire  and  smoke  steams  over  the 
land.  And  so  in  the  development  of  individual  be- 
lievers we  see  how  some  purify  themselves  to  the 
purest  Christian  humanity,  while  others,  over  sinking 
more  and  more  into  the  pride,  cunning,  uncharitable- 
ness  and  injustice  of  fanaticism,  are  completely 
ruined.  Delitzsch  :  "  The  greatest  aggravation  of 
their  sin  was  that  they  degraded  the  sacred  sign  of 
the  covenant  into  the  common  means  of  their  mal- 
ice. And  yet  it  was  a  noble  germ  which  exploded  so 
wickedly." 

7.  This  Shechemite  carnage  of  blind  and  Jewish 
fanaticism,  is  reflected  in  a  most  remarkable  way,  as 
to  all  its  several  parts,  in  the  most  infamous  crime 
of  Christian  fmaticisin,  the  Parisian  St.  Bartholo- 
mew. [The  narrative  of  these  events  at  Shechem 
shows  how  impartial  the  sacred  writer  is,  bringing 
out  into  prominence  whatever  traits  of  excellence 
there  were  in  the  characters  of  Shechem  and  Hamor, 
while  he  does  not  conceal  the  cunning,  falsehood, 
and  cruelty  of  the  sons  of  Jacob.  Xor  should  we 
fail  to  observe  the  connection  of  this  narrative  with 
the  later  exclusion  of  Simeon  and  Levi  from  the 
rights  of  the  first-born,  to  which  they  would  natu- 
rally have  acceded  after  the  exclusion  of  Reuben  ; 
and  with  their  future  location  in  the  land  of  Canaan. 
The  history  furnishes  one  of  the  clearest  proofs  of 
the  genuineness  and  unity  of  Genesis. — A.  G.] 

8.  Jacob  felt  that,  as  the  Israel  of  God,  he  was 
made  offensive  even  to  the  moral  sense  of  the  sur- 
rounding heathen,  through  the  pretended  holy  deed 
of  his  sons  ;  so  far  so  that  they  had  endangered  the 
very  foundntion  of  the  theocracy,  the  kingdom  of 
(iod,  the  old-covenant  church.  Fauiiticism  always 
produces  the  same  resiUts  ;  either  to  discredit  Chris- 
tianity in  the  moral  estimate  of  the  world,  and  im- 
peril its  very  existence  by  its  unreasonable  zeal,  or 
to  expose  it  to  the  most  severe  persecutions. 

0.  The  direction  of  Jacob  to  Bethel,  by  the  com- 
mand of  (iod,  is  a  proof  that  in  divine  providence 
tlie  true  community  of  believers  mu:<t  separate  itself 
from  the  condition  into  which  fanaticism  has  placed 
it.  By  this  emigration  Israel  hazards  the  possession 
at  Shechem  which  he  had  just  acquired. 

10.  Divine  providence  knows  perfectly  bow  to 
unite  in  one  very  different  aims,  as  this  narrative 
very  clearly  shows.  They  are  then,  indeed,  subordi. 
nated  to  the  one  chief  end.  The  chiif  end  her« 
which  the  providence  of  God  has  in  view  in  the  jour 
ney  of  Jacob  from  Shechem  to  Bethel,  is  the  dut> 


CHAP.   XXXIII.    17— XXXV.   1-15. 


56: 


>{  Jacob  to  fulfil  the  vow  he  had  made  at  Bethel. 
Dut  with  this  the  object  of  his  removing  from  She- 
?ht'ra  and  of  his  concealed  flight  is  closely  connect- 
ed. So  also  the  purpose  of  purifying  his  house  from 
the  guilt  of  fanaticism,  and  the  idolatrous  image- 
worship.  At  the  same  time  it  is  thus  intimated  that 
both  these  objects  would  have  been  secured  already, 
If  Jacob  had  been  more  in  earnest  in  the  fulfilment 
of  his  vow. 

1 1.  As  Jacob  intends  holding  a  feast  of  praise  and 
thanksgiving  at  Bethel,  ho  enjoins  upon  his  house- 
hold first  a  feast  of  purification,  i.  e.,  a  fast-day. 
This  preparation  rests  upon  a  fundamental  law  of  the 
inner  spiritual  life.  We  must  first  humble  ourselves 
for  our  own  deeds,  and  renounce  all  known  evil 
practices,  if  we  would  celebrate  with  joyful  praise 
and  thanksgiving,  with  pure  eyes  and  lips,  the  gra- 
cious deeds  of  God.  The  approach  of  such  a  feast 
is  a  foretaste  of  blessedness,  and  hence  the  con- 
science of  the  pious,  warned  by  its  approach,  is 
quickened  and  made  more  tender,  and  they  feel 
more  deeply  the  necessity  for  a  previous  purification 
by  repentance.  In  the  Mosaic  law,  therefore,  the 
purification  precedes  the  sacrifices ;  the  solemnities 
of  the  great  day  of  atonement  went  before  the  joy- 
ful feast  of  tabernacles.  Hence  the  Christian  pre- 
pares himself  for  the  holy  Supper  through  a  confes- 
sion of  his  sins,  and  of  his  faith,  and  a  vow  of  re- 
formation. The  grandest  form  in  which  this  order 
presents  itself  is  in  the  conufction  between  Good- 
Friday  and  Easter,  both  in  reference  to  the  facts 
jommemorated  (the  atonement  and  the  new  life  iu 
Christ)  and  in  reference  to  the  import  of  the  solemni- 
ties. The  Advent-season  affords  a  similar  time  for 
oreparation  for  the  Christmas  festival  (comp.  Matt. 
•.  23). 

12.  Viewed  in  its  outward  aspect,  the  purification 
of  Jacob's  house  was  a  rigid  purification  from  relig- 
ious image-worship,  and  the  means  of  superstition, 
which  the  now  awakened  and  enlightened  conscience 
of  Jacob  saw  to  be  nothing  but  idolatry.  But  these 
wurks  of  superstition  and  idolatry  are  closely  con- 
nected with  the  fanaticism  for  which  .Jacob's  house 
must  also  repent.  The  common  band  or  tie  of  idol- 
atry and  fanaticism  is  tlie  mingling  of  the  religious 
state  and  disposition  with   mere  carnal  thoughts  or 

•Bentiments.  There  is,  indeed,  a  fanaticism  of  icono- 
clasm,  but  then  it  is  the  same  carnal  thought,  which 
regards  the  external  aspect  of  religion  as  religion 
itself,  and  through  this  extreme  view  falls  into  an 
idolatrous  fear  of  images,  as  if  they  were  actual  hos- 
tile powers.  The  marks  of  a  sound  and  healthy 
treatment  of  images  idolatrously  venerated,  are  clear- 
ly seen  in  this  hi.<tory  :  1.  A  cheerful  putting  away 
of  the  images  at  the  warning  word  of  God  ;  but  no 
threats  or  violence  against  the  possessors  of  the  im- 
»ges ;  '1.  a  seemly  removal,  as  in  the  burial  of  the 
dead  body.  Whatever  has  been  the  object  of  wor- 
ship should  be  buried  tenderly,  unless  it  was  used 
directly  for  evil  and  cruel  purposes.  The  sacred 
washings  follow  the  removal  of  the  unages,  the  pre- 
lude to  the  religious  washings  of  the  Jews,  and  the 
first  preliminary  token  of  baptism.  The  washing 
was  a  symbol  of  the  purifying  from  sin  and  guilt  by 
repentance  ;  and  as  such  w;is  connected  witii  the 
change  of  garments,  the  new  garments  symbolizing 
the  new  disposition,  as  with  the  baptismal  robes. 

13.  The  religious  earnestness  with  which  Israel 
Jeparted  from  Shechem  set  the  deed  of  the  sons  of 
Jacob  in  a  different  light  before  the  surrounding  l"a- 
naanites.      They  saw   in  the  march  of  Israel  a  host 


with  whom  the  holiness  and  power  of  flod  was  ii 
covenant,  aud  were  restrained  from  pursuing  them 
by  a  holy  terror  of  God.  The  terror  of  God  her* 
indicates  the  fact,  that  the  small  suirouuding  nations 
received  an  impression  from  the  religious  ami  mora, 
earnestness  of  the  sons  of  Israel,  far  deeper  and 
more  controlling  than  the  thirst  foi  revenge.  A  like 
religious  and  moral  working  of  fear  went  afterwards 
before  the  nation  of  Israel  when  it  entered  Canaan, 
and  we  may  even  view  the  present  march  of  Jacob 
as  foreshadowing  that  later  march  and  conquest. 
But  the  same  terror  of  God  has  at  various  times 
protected  and  saved  the  people  of  God,  both  during 
the  old  and  new  covenants. 

14.  The  fulfilment  of  a  pious  vow  in  the  life  of  tho 
believer,  corresponds,  as  the  human  well-doing,  tc 
the  fulfilment  of  the  divine  promise.  It  stands  iu 
the  same  relation  as  the  human  prayer  and  amen  to 
the  word  of  Gi>d.  The  vow  of  baptism  and  con- 
firmation *  is  fulfilled  in  the  pious  Christian  life, 
upon  the  ground  of  the  grace  and  truth  with  which 
God  fulfils  his  promises.  Jacob's  vow  refers  to  a 
special  promise  of  God,  at  his  entrance  upoL  a  difiB- 
cult  and  dangerous  journey,  and  hence  the  fulfilment 
of  the  vow  was  the  glorification  of  the  gracious  lead- 
ing of  God,  and  of  the  truth  and  faithfulness  of  God 
to  his  word.  It  was  a  high  point  iu  the  life  of  Israel, 
from  which,  while  holding  the  feast,  he  looked  back 
over  his  whole  past  history,  but  more  especially  ovei 
his  long  journey  and  wanderings.  But  for  this  very 
reason  the  feast  was  consecrated  also  to  an  outlook 
into  the  future.  For  the  further  history  of  Bethel, 
see  Bible  Dictionaries. 

15.  The  solemn,  rev, rent  burial  of  Deborah,  and 
the  oak  of  weeping  dedicated  to  her  memory,  are  a 
proof  that  old  and  faithful  servants  were  esteemed 
in  the  house  of  Jacob,  as  they  were  in  Abraham's 
household.  As  they  had  taken  a  deep  interest  and 
part  in  the  family  spirit  aud  concerns,  so  they  were 
treated  in  life  and  death  as  members  of  the  family. 
The  aged  Deborah  is  the  counterpart  to  the  aged 
Eliezer.  The  fact  that  we  find  her  here  dying  in  the 
family  of  Jacob,  opens  to  us  a  glance  into  the  warm, 
faithful  attachment  of  this  friend  of  Rebekah,  and 
at  the  same  time  enables  us  to  conclude  with  the 
highest  certainty  that  Rebekah  was  now  dead.  Debo- 
rah would  not  have  parted  from  Rebekah  wiiile  she 
was  living.  Delitzsch  :  "  We  may  regard  the  hea- 
then traditioiu,  that  the  nurse  of  Dionysius  (P"33, 
BciKxos)  Ues  buried  in  Scythopolis  (Pli.v.  J{.  iV.  ch. 
v.  15),  and  that  the  grave  of  Sileuos  is  found  in  the 
land  of  the  Hebrews  (Pacsan.  Etiaca,  cap.  24), 
with  which  F.  D.  Michaelis  connects  the  passage,  as 
the  mere  distorted  echoes  of  this  narra'ive." 

16.  We  may  regard  the  new  and  closing  revelatiou 
and  promise  which  Jacob  received  at  Bethel  after  his 
thanksgiving  feast,  as  the  confirmation  and  sealing 
of  his  faith,  and  thus  it  forms  a  parallel  to  the  con- 
firmation and  sealing  of  the  faith  of  .\braham  upon 
Moriah  (ch.  xxii.  13).  But  it  is  to  be  observed  here 
that  .Jacob  is  first  sealed  after  having  purified  his 
faith  from  any  share  in  the  guilt  of  fanaticism.  And 
the  same  thing  precisely  may  be  said  of  the  sealing 
of  .\braham,  after  he  had  freed  himself  from  the 
fiinatical  prejudice  that  Jehovah  could  in  a  religioiu 


•  [Among  the  coniin(nt:il  churches  coniirmatiun  is  re. 
garded  in  much  the  same  li'-'ht  as  we  rejT.ird  the  opcD  recep- 
tion of  ihe  baptized  meiabers  of  the  church,  to  their  firs, 
communion  ;  when  they  are  said  to  a.ssume  for  themse  va 
the  vows  which  were  made  for  them  in  their  barr.s'n.— -A    i. 


066 


GENESIS,  OR  THE   FIRST  BOOK  OF  MOSES. 


•ense  literally  demand  the  sacrifice  of  a  human  life, 
L  e.,  the  literal  killing,  he  became  certain  of  his  life 
of  faith,  of  the  promise  of  God,  and  of  his  future. 
Thus  here  the  flame  of  Israel  is  completely  purified 
from  the  smoke.  But  here,  again,  it  lies  in  the  very 
law  01  the  inward  life,  that  God  cannot  seal  the 
faith  from  wliich  the  impure  elements  have  not  been 
purged.  Otherwise  fanaticism,  too,  would  be  con- 
firmed and  sanctioned.  Hence  the  assurance  of  faith 
■pill  always  waver  and  fluctuate,  even  to  its  disap- 
pearance in  any  one,  in  the  measure  in  wliich  he 
combines  impure  and  carnal  elements  with  his  faith, 
and  then  holds  it  more  and  more  as  a  confidence  of 
a  hiirher  grade.  Enthusiastic  moments,  mighty  hu- 
man acts  of  boldness,  party  earnestness  and  temerity, 
will  not  compensate  for  the  profound,  heavenly  as- 
surance of  faith,  an  established  life  of  faith,  which 
is  the  gift  of  the  Holy  Spirit.  True  it  is,  that  the 
precondition  of  sealing  is  justification,  the  heart  ex- 
perience of  the  peace  of  God,  of  reconciliation  by 
faith  ;  but  this  gift  of  God  the  Christian  must  keep 
pure  by  steadfastness  in  the  Lord,  even  in  the  midst 
of  temptation,  which  is  often  a  temptation  to  fanati- 
cism (see  the  Epistle  of  James),  and  then  he  is  con- 
firmed. In  our  estimate  of  the  stages  of  confirma- 
tion, it  is  not  at  all  strange  that  Jacob  should  have 
the  name  of  Israel,  first  given  to  him  at  Peniel,  here 
confirmed  to  him.  Henceforth  he  is  more  frequently 
called  Israel,  for  the  new  life  in  him  has  become  a 
new  nature,  the  prominent  and  ruling  feature  of  his 
being. 

17.  The  renewed  Messianic  promise  assured  to 
Jacob  (ch.  x-ixv,  11). 

18.  From  the  fact  that  Jacob  erected  a  stone  pil- 
lar at  Bethel,  on  which  he  poured  a  drink-offering, 
and  then  oil,  Knobel  conjectures,  without  the  least 
ground,  that  the  Elohist  here  introduces  the  sacrifice 
in  this  form,  and  knows  nothing  of  an  altar  and  of 
animal  sacrifices  (p.  274).  But  it  is  eviilent  that 
this  pillar  was  taken  from  the  altar  before  mentioned 
(ver.  7),  and  that  this  drink-offering  must  therefore 
be  distinguished  from  the  sacrifice  upon  that  altar. 
As  in  the  wrestling  of  Jacob,  the  distineiiijn  between 
the  outward  and  inward  aspects  of  the  riglit  of  the 
first-born,  and  thus  also  of  the  priesthood,  first  comes 
into  view,  so  here,  also,  we  have  the  distinction  be- 
tween the  peculiar  sacrifice  in  the  strict  sense  and 
the  thank-offering.  The  stone  designates  (ch.  xxviii. 
20)  the  ideal  house  of  God,  and  in  this  significance 
must  be  distinguished  from  the  altar.  Througli  the 
thank-ofiering  Jacob  consecrates  the  enjoyment  of 
his  prosperity  to  the  Lord  ;  through  the  oil  he  raises 
the  stone,  as  well  as  his  thanksgiving,  to  a  la.sting, 
sacred  remembrance.  [Kurtz  remarks  here  :  "  The 
thirty  years'  journey  from  Bethel  to  Bethel  is  now 
completed.  The  former  residence  at  Bethel  stands 
to  the  present  somewhat  as  the  beginning  to  the  end, 
the  prophecy  to  the  fidfilment ;  for,  the  unfolding  of 
the  purpose  of  salvation,  so  far  as  that  could  Ite 
done  in  the  life  of  Jacob,  iias  now  reached  its  acme 
and  relative  completion.  There  the  Lord  appeared 
to  him  in  a  dream,  here  in  his  waking  state,  and  the 
dream  is  the  prophetic  type  of  the  waking  reality. 
There  (Jod  jrrondsed  to  protect  and  bless  him,  and 
bring  \i\in  back  to  this  land — a  promise  injw  fulfilled. 
Theii'  Jacob  made  his  vow,  here  lie  pays  it.  There 
God  consecrates  him  to  be  tlie  bearer-  of  salvation, 
and  makes  the  threefold  promise  of  (he  blessing  of 
Balvatioir.  So  fur  as  the  promise  coidd  be  fulfilled 
In  Jacob,  it  is  now  fullilleil;  the  land  of  promise  is 
open  'lefore  him,  he  has  already  obtained  possession 


in  part,  and  the  promised  seed  reaches  it-s  first  stagi 
of  completeness  in  the  last  son  of  Rachel,  giving  the 
significant  number  twelve,  and  the  idea  of  salvatioc 
attains  its  de\'elopment,  since  Jacob  has  become  Ifl 
rael.  Bu.t  this  fulfilment  is  only  preliminary  and 
relative,  and  in  its  turn  becomes  a  prophecy  of  the 
still  future  fulfilment.  Hence  God  renews  the  bless 
ing,  showing  that  the  fulfilment  lies  in  the  futurt 
still ;  hence  God  renews  his  new  name  Israel,  which 
defines  his  peculiar  position  to  salvation  and  his  re- 
lation to  God,  showing  that  Jacob  has  not  yet  fuUj 
become  Israel ;  the  promise  and  the  name  are  cor- 
relates— the  one  will  be  realized  when  the  other  is 
fulfilled.  Hence,  too,  Jacob  renews  the  name  Beth- 
el, in  which  the  peculiarity  of  the  relation  of  God 
to  Jacob  is  indicated,  his  dwelling  in  and  among  tht 
seed  of  Jacob,  and  the  renewing  of  this  name  pro- 
claims his  consciousness  that  God  would  still  become 
in  a  far  higher  measure,  El-beth-el." — A.  G.] 


HOMILETICAIi  AND  PEACTICAIi. 

See  the  Doctrinal  and  Ethical  remarks.  Jacob's 
settlement  at  Shechem:  1.  The  departure  thithei 
from  Succoth  ;  2.  the  settlement  itself:  3.  the  new 
departure  to  Bethel. — The  settlement  itself:  1.  How 
promising  1  happy  return.  Prosperous  acquisition 
of  the  parcel  of  land.  Peaceful  relations  with  the 
Shechemites.  Religious  toleration.  2.  How  seri- 
ously endangered  (through  Jacob's  carelessness.  He 
does  not  return  early  enough  to  Bethel  to  fulfil  his 
vow.  Probably  he  even  considers  the  altar  at  She- 
chem a  substitute.  His  love  for  Rachel  makes  him 
tolerant  to  her  teraphim,  and  consequently  to  the 
teraphim  of  his  house  generally.  His  polygamy  ia 
perhaps  the  occasion  of  his  treating  the  children  with 
special  indulgence).  3.  How  fearfully  disturbed  I 
Dinah's  levity  and  dishonor.  Importunity  of  the 
Shechemites;  the  carnage  of  his  sons.  Ihe  exist- 
ence of  his  house  endangered.  4.  The  happy  con- 
clusion caused  by  Jacob's  repentance  and  God's  pro- 
tection.— The  first  great  sorrow  prepared  for  the 
patriarch  by  his  children. — Dinah's  conduct. — The 
dangerous  proposals  of  friendship  by  the  Shechem- 
ites.— The  brothers,  Simeon  and  Levi.  Their  right 
Their  wrong. — Fanaticism  in  its  first  biblical  form, 
and  its  historic  mauifestations. — Its  contagions  pow- 
er. All,  or  at  least  the  majority,  of  Jacob's  sons, 
are  swept  along  by  its  influence. — Jacob's  repentance, 
or  the  feast  of  purification  of  his  house. — How  the 
union  of  repentance  and  faith  is  reflected  in  the 
sacred  institutions.  In  both  sacraments,  in  the  oele- 
brutioii  of  the  Lord's  Supper,  in  the  connection  of 
sacred  festivals,  especially  in  the  connection  between 
Good-Friday  and  Easter. — The  thanksgiving  at  Beth 
el. — Here,  too,  the  feast  of  joy  is  followed  by  deep 
mourning  and  funer.-il  obsequies. — Deborah  :  1.  We 
know  ver-y  little  of  her;  and  yet,  2.  we  know  very 
much  of  her. — The  greatness  of  true  and  unselfish 
love  iu  the  kingdom  of  God. — The  nobility  of  free 
service. — Jacob's  confirmation — confirmed  as  Israel. 
— The  renewed  promise. 

First  Section,  'llie  settlement  at  Succoth.  Ch. 
xxxiii.  17.  St.uikk:  lie,  no  doubt,  visited  his  father 
during  this  hiterval, — Gmclacm:  (On  some  accounts 
we  believe  that  Succoth  was  situated  or  the  right 
.side  of  Jor-dan,  m  the  valley  of  Succoth,  in  which  \nj 
the  city  of  Betli-Shean.  Succoth  are  literally  huig 
made  of  boughs,  here  folds  irirrde  of  bough*  of  treef 
and  bushes.) 


CHAP.   XXXIII.   17— XXXT.    1-15. 


50' 


Secon  I  Sectio7t.  Thp  settlement  at  Shechem.  Ch. 
sxxiii.  18-20.  Starkk  :  (Shcchem,  Cjuesita.  The 
Septuagint  transl.,  lainbs  ;  Chaki.,  ])eai'Is.  Others  un- 
derstand money.  Epiph.^  de  po7id.  et  »to?w.'.,  asserts 
that  Abraham  introd\iced  the  art  of  coininf;  money 
m  Canaan),  Schkodek:  Von  Raunier  consideis 
Shalem  as  the  more  ancient  name  ofShechem.  Robin- 
son regards  it  as  a  proper  name,  and  finds  it  now  in  tlie 
village  of  Shalem,  some  distance  east  from  Shechem. 

Third  Section.  Dinah.  Ch.  xxxiv.  1-31. 
Btakke  :  Dinah's  walk :  without  doubt,  taken  from 
motives  of  curiosity. — -Contrary  to  all  his  expecta- 
tions (for  a  peaceful,  quiet  time  of  woi'ship,  etc.), 
Jacob's  heart  is  most  keenly  mortified  by  Dinah's 
disgrace,  and  the  carnage  committed  by  Simeon  and 
Levi. — He  who  wishes  to  shun  sin,  must  avoid  also 
occasions  of  sin. — Curiosity  is  a  great  fault  in  the 
female  sex,  and  has  caused  many  a  one  to  tall. 

ScHRiinKR  :  {Val.  Herb.)  A  gadding  girl,  and  a 
lad  who  has  never  gone  beyond  the  precincts  of  home, 
are  both  good  for  nothing  (Tit.  ii.  5).  a.  77ie  rape. 
St.\rke  :  (2  Sam.  xiii.  12)  By  force  (2  Sam.  xiii.  12- 
14).  (Judging  from  Dinah's  levity,  it  was  not  with- 
out hei  consent.) — Ckamkr  :  Rape  a  sin  against  the 
sixth  and  seventh  commandments. — What  a  disgrace, 
that  great  and  mighty  lords,  instead  of  being  an  ex- 
ample to  their  subjects  in  chastity  and  honor,  should 
surpass  them  in  a  dissolute  and  godless  deportment. 
— Gerl-ich  :  Ver.  7.  Fool  and  folly  are  terms  used 
frequently  in  the  Old  Testament  to  denote  the  perpe- 
tration of  tlie  greatest  crimes.  The  connection  of 
the  thought  is  this,  that  godlessness  and  vice  are 
the  greatest  folly,  etc. — Schroper  :  Josephus  says, 
Dinah  went  to  a  fair  or  festival  at  Shechem.  The 
person  that  committed  the  rape  was  the  most  ilistin- 
gtiished  (ver.  19)  son  (the  crown-prince,  so  to  speak) 
of  the  ruling  sovereign. — The  sons  of  Jacob,  for  the 
first  time,  transfer  the  spiritual  name  of  their  father 
to  the  house  of  Jacob,  etc.  They  are  conscious, 
therefore,  of  the  sacredness  of  their  families.  The 
sharp  antithesis  between  Israel  and  Canaan  enters  in- 
to their  consciousness  (Baumgarten).  b.  77ie  propo- 
sal of  marriage.  Stauke  :  Although  it  is  just  and 
proper  to  strive  to  restore  fallen  virgins  to  honor  by 
asking  their  parents  or  friends  to  give  them  in  mar- 
riage, and  thus  secure  their  legal  position  and  rights, 
^■et  it  is  putting  the  cart  before  the  horse. — Little 
children  bring  light  cares,  grown  children  heavy 
cares.  (God  afterwards  prohibited  (Dent.  vii.  3)  them 
to  enter  into  any  friendly  relations  with  the  heathen 
nations.)  c.  The  fanatical  revenge  of  Jacob''. s  sons. 
Starke  :  Take  care  that  you  do  not  indulge  in  wrath 
and  feelings  of  revenge. — H.ill  :  Smiling  malace  is 
generally  fatal. — Kven  the  most  bloody  machimitions 
are  frequently  gilded  with  religion. — FreibergerBibel : 
Hamor,  the  ruhng  prince,  is  a  sad  example  of  an 
unfaithful  and  interested  magistracy,  who,  under  the 
pretence  of  the  common  welfare,  pursues  liis  own  ad- 
vantage and  interests,  while  he  tries  to  deceive  his 
subjects.  —The  Sliechemites,  therefore,  did  not  adopt 
the  Jewish  religion  from  motives  of  pure  love  or  a 
proper  regard  for  it,  but  from  self-interest  and  love 
of  gain. — Cramer  :  It  is  no  child's  play,  to  treat  re- 
Dgii-in  in  a  thoughtless  and  careless  way,  and  to 
chcinge  from  one  form  to  another. — One  violent  son 
may  bring  destruction  upon  a  whole  city  and  countrv. 
— Hall  :  The  aspect  of  external  things  constrains 
many  more  to  a  profession  of  religion,  than  con- 
icience  (John  vi.  26).  But  how  will  it  be  with  those 
who  do  not  use  the  sacraments  from  proper  motives  ? 
—Strictures  upon  the  apology  for  this  deed  in  the 


book  of  Judith,  and  by  others. — Cramer  :  God  some 
times  punishes  one  folly  by  another. — Hall  :  To 
make  the  punishment  more  severe  than  the  sin,  is  nfl 
less  unjust  than  to  injure. — What  Shechem  perpe 
trated  alone,  is  charged  upon  all  the  citizens  in  com 
mon,  because  it  seems  that  they  were  pleased  with  it. 
— Lange:  This  was  a  preliminary  judpneiit  of  GoC! 
upon  the  Shechemites,  thus  to  testify  what  the  Ca- 
naanites  in  future  had  to  expect  from  Jacob's  dO' 
seend.ants. — Osiander  :  When  magistr.ates  sin,  their 
subjects  are  generally  punished  with  them.  They 
evidently  do  not  present  circumcision  as  an  entire- 
ly new  divine  service,  as  an  initiation  into  the  cove- 
nant with  the  God  of  Israel,  but  only  as  an  external 
custom. — It  is  remarkable  here,  how  adroitly  Hamor 
and  Shechem  represent  to  the  people  as  pertaining 
to  the  common  advantage,  what  was  only  for  their 
personal  interest. — We  here  meet  the  wild  Eastern 
vindictiveness  in  all  its  force.  Moreover,  tlie  carnal 
heathen  view,  that  all  the  people  share  in  the  act  of 
the  prince. — Schroder  :  We  have  here  the  same  sad 
mixture  of  flesh  and  spirit  which  we  have  seen  at 
the  beginning,  in  Jacob. — Taobe  :  Sins  of  the  world 
and  sins  of  the  saints  in  their  connection,  d.  .Jacob't 
jutlimeni  upon  this  crime.  Stakke  :  (Jacob,  no 
doubt,  sent  back  all  the  captives  with  their  cattle.) — 
(It  seems  that,  while  not  altogether  like  Eli,  he  did 
not  have  his  sons  under  a  strict  discipline,  since  his 
family  was  so  large.) — For  the  wrath  of  man  work 
eth  not  the  righteousness  of  God  (James  i.  20). — ■ 
Gerlach  :  How  miraculously  God  protected  this 
poor,  despised  (?)  company  from  mingling  with  the 
heathen  on  the  one  hand,  and  from  persecution  on 
the  other.^ScHRoDER :  Judging  from  this  test, 
what  would  have  become  of  Jacob's  descendants,  if 
divine  grace  had  left  them  to  themselves  in  such  a  way 
(Calvin)  ?  It  was  not  due  to  themselves,  certainly,  that 
they  were  not  entirely  estranged  from  the  kingdom 
of  God,  etc. 

Fourth  Section.  The  departure  to  Bethel.  Ch. 
XXXV.  1  -8.  Starke  :  Because  the  true  church  was 
in  Jacob's  house,  God  would  not  permit  it  to  be 
wholly  destroyed,  as  Jacob,  perhaps,  conjectured  — 
Chan  e  your  garments. — Which  are  yet  sprinkled 
with  the  blood  of  the  Shechemites. — Osiander  :  Le- 
gitimate vows,  when  it  is  in  our  power  to  keep  them, 
must  be  fulfilled  (Dent,  xxiii.  21). — Cramer:  The 
Christian  Church  may  err,  and  easily  be  led  to  super- 
stition ;  pious  bishops,  however,  are  to  recognije 
these  errors,  and  to  do  away  with  them.  They  are 
to  purify  churches,  houses,  and  servants,  and  pouit 
them  to  the  word  of  God.  Repentance  and  conver- 
sion of  the  soul  is  the  proper  purification  of  sins. — 
Bibl.  Tub. :  Is  our  worship  to  please  God,  then  our 
hearts  must  be  cleansed,  and  the  strange  gods,  our 
wicked  lusts,  must  be  eradicated. — The  proper  refor- 
matiou  of  a  church  consists,  not  only  in  the  extirpa- 
tion of  idolatry  and  false  doctrines,  but  also  in  the 
reformation  of  the  wrong  courses  of  life(Xeh.  x.  29). 
— Ver.  8.  All  faithful  servants,  both  males  and  fe- 
males, are  to  be  well  cared  for  when  they  become 
sick  or  feeble,  and  to  be  decently  buried  after  their 
death.— Cramer  :  Christ  is  the  pillar  set  up,  both  in 
the  Old  and  New  Testament ;  he  is  anointed  with 
the  oil  of  gladness,  and  with  him  only  we  find  the 
true  Bethel,  where  God  speaks  «itli  us.— Gerlach: 
Ver.  1,  His  worship  of  God  connects  itself  with  this 
critical  point  in  his  history.  ,\s  in  the  New  Test., 
"  The  God  of  jieace  and  of  comfort,"  etc.,  is  frequent- 
ly mentioned,  so  also  the  faith  of  the  patriarch  clings 
to  God   in   his  peculiar  personal  revelations.     It  ii 


iOS 


GENESIS,  OR   TUE  FIRST   BOOK   OF  MOSES. 


the  God  who  revealed  himself  at  Bethel,  (Still  the 
name,  El-Bethel,  given  with  the  first  revelation  at 
Bethel,  includes  the  whole  journey  of  Jacob  until  his 
return  to  Bethel.) — Schrookr  :  Jehovah  has  accom- 
plished wliat  he  has  said, — We  can  only  approach  the 
house  of  God  in  faith,  when  we  have  first  penitential- 
ly  put  away  fiom  our  houses  all  strange  gods.  (Mi-  | 
CHAELis  finds  here  the  first  and  oldest  trace  of  the  j 
baptism  of  proselytes.)  I  consider  that  Deborah,  a 
irise  and  pious  matron,  was  esteemed,  so  to  speak,  by 
the  servants  ;is  a  grandmother,  who  served  and  con- 
iolcd  Jacob  (Luther). — Tacbe  :  The  house  of  the 
patriarch   Jacob  as  a  mirror  of  Christian  family  hfe. 

Fiflli  Section.    The  sealing  nf  tfie  covenant  between 
Ood  and  the  patriarch  at  Bethel.     Ch,  x.txv.  9-15.  j 
Btarkd  :  As  God  appears  to  Abraham  ten  times,  so  i 


he  appears  to  Jacob  six  time;  (ch.  xxviiL  l!J;  xxii 
11,13;  xxxii.  1-2 ;  xxxii.  24 ;  xxxv.  1  ;  the  present 
passage;  and  ch.  xlvi.  •!). — Schroder;  Now  thai 
Jacob  has  become  Israel  in  its  luilest  sense,  the  re- 
newal of  the  promise  connected  with  the  coiifeiTing 
of  the  name  has  a  fir  greater  signifif;ition  than  be- 
fore (Hengstenbcrg). — Yer.  IS.  God  comes  down  to 
us,  wlienever  he  gives  us  a  token  of  his  ju'esence. 
Here,  therefore,  we  have  a  desiiznation  of  the  end  of 
the  vision  (Calvin). — For  tlie  symbolical  significaiioa 
of  oil,  see  B  ihr, — As  Israel,  as  patriarchal  ances- 
tor, the  tbundation-stone  of  the  spiritual  tem]ile,  he 
lays  the  first  (?)  stone  to  the  building  which  his  de- 
scendants are  to  complete,  (Dreciisler:  So  much 
is  certain,  that  the  first  idea  of  a  definite  house  of 
God  is  connected  with  the  Bethel  of  Jacob.) 


SEVENTH    SECTION. 

Departure  from  Bethel.     Benjamin's  birth.     RacheVs  death. 


Chapter   XXXV.    16-20. 

16  And   they  journeyed   from   Betliel ;    and   there  was  but  a  little' way  to   come  tc 

17  Ephrath  [fruit,  the  fruitful]  :  and  Rachel  travailed,  and  she  had  hard  labor.     And  it  came 
to  pass,  when  she  was  in  hard  labor,  that  the  tnidwife  said  unto  her,  Fear  not ;  thou 

18  shalt  have  this  son  also.^     And  it  came  to  pass  as  her  soul  was  in  departing,  (for  she 
died,)  that  she  called  his  name  Ben-oni  [my  son  of  pain  or  sorrow]  :   but  his  father  called  liim 

19  Benjamin  [son  of  the  right  hand].     And  Rachel  died,  and  was  buried  in  the  way  to  Epiiratli, 

20  whicli  is  Beth-lehem  [house  of  bread].     And  Jacob  set  a  pillar  [monument]  upon  her  grave: 
that  is  the  pillar  of  Rachel's  grave  unto  this  day. 

[1  yi5<rTn"133  ,  a  spaf^e  or  stretch  of  ground.    How  long  is  unknown  ;  see  ch.  xlviii.  7  ;  2  Kings  v.  19.    JosephuA 
lenders  a  forlong  ;  the  Sept.,  **  somewhat  longer  distance." — A.  G.] 
['  Lit.,  for  this  is  also  to  thee  a  son. — A.  G.] 


EXEGETICAL  AND    CRITICAL. 

And  they  journeyed. — The  residence  at  Beth- 
el, enjoined  ujion  him,  had  reached  its  end  with  the 
founding  of  the  altar,  and  the  completed  thanksgiv- 
ing.— And  there  w^as  but  a  little  way. — .\n  un- 
known distiiiice.  The  Rabbinical  cxphiniition,  "  as 
far  as  one  could  plough  in  a  day,"  is  sensrlcsx,  for  in 
one  direction  tlicy  could  plo\igli  miles,  but  in  plough- 
ing a  field,  the  breadth  plouglied  depends  upon  tlie 
length  of  the  field,  but  in  any  case  is  too  small  to 
be  the  measure  of  distiinccs.  The  Sept.,  misunder- 
Btanding  the  passage,  makes  it  the  name  of  a  jjlace. 
[In  the  l!Mh  verse,  however,  the  Sept.  hits  liippn- 
drome. — A.  G.]  Delitzsch  conjcctniea  a  distanei' 
equal  to  a  Tersian  parasang, — And  Rachel  travail- 
ed.— The  wish, she  had  uttered  at  Joseph's  birth,  tlnii 
God  would  give  her  another  son,  now,  after  a  long 
period,  perhaps  sixteen  or  sevcmteen  years,  is  aljout 
to  be  fulfilled,  but  it  caused  her  death.  Jacob  was 
now  old,  and  Racliel  erTlaiidy  was  no  longer  young  ; 
moreover,  she  had  not,  borne  children  for  many 
/ears.  Delitzsch  reckons  Jacolj's  age  at,  one  Itun- 
Ired  and  six,  and  Kachel's  at  about  fifty  years, — 


When  she  was  in  hard  labor .The  Piel  and  fft 

phil  forms  of  nOf5  denote  not  merely  heavy  birth- 
pains,  but  the  very  birth-throes  and  anguish. — The 
midwife,  i,  e.,  a  m.aid-servant  skilful  and  trusted  in 
this  matter. — Thou  shalt  have  a  son. — The  last 
consolation  for  Rachel,  Slie  dies  during  the  final 
fulfilment  of  the  strongest  wish  of  her  life,  [Ai  her 
soul  mis  departing,  denotes  not  the  annihilation  of 
the  soul,  but  the  ch.tnge  of  state  and  place.  It  pre- 
supposes, of  course,  its  perpetual  existence;  at  least, 
its  existence  after  death, — A,G,1  In  this  sense  we 
must  explain  the  giving  of  the  name.  The  empha- 
sis in  the  son  of  nuj  pain,  must  be  laid  upon  sort. 
l'"rom  lier  very  death-anguish,  a  son  is  bom  to  her 
Knobel  explains  the  name  to  mean  son  of  my  vanity 
'IX ,  because  his  birth  caused  her  "  annihilation,'* 
i,  e.,  de.ath.  In  this  explanation,  the  child  becomes 
the  father,  i,  e,,  originator  of  her  '■  annihilation,"  but 
is  not  tlie  soti.  The  son  of  her  pain,  on  the  con- 
trary, denotes  the  great  gain  of  her  sorrow  ;  she 
dies,  as  it  were,  sacrificing  lierseH';  and,  indeed,  llie 
once  child!e.s,s,  now  in  chililbed, — But  his  fathei 
called  him, — Against  tlie  interpretation  of  Benja 


CHAP.  XXXV.   16-20. 


56( 


min,  as  the  son  of  prosperity,  m:i_v  be  urged  the 
yO''  in  the  Hebrew,  which  cannot  with  any  certainty 
be  saiil  to  mean  prosperity;  and  further,  that  this 
would  have  been  in  l)arsh  contrast  with  the  dying 
word  of  ihe  motlier.  Delitzsch,  therefore,  holds  that 
the  sou  of  the  right  hand,  may  mean  the  son  of  the 
Bouth,  since  the  other  sons  were  born  in  the  north. 
Some  derive  the  name  son  of  prosperity  from  the  fact 
that  Jacob  had  now  reached  a  happy  independence,  or 
from  the  fact  that  Benjamin  filled  up  the  prosperous 
number  twelve  (see  Delitzsch).  But  Benjamin  might 
bt  regarded  as  the  son  ol'the  strong  right  hand,  since 
he  fills  up  the  quiver  of  the  twelve  mighty  sons  (Ps. 
cxxvii.  5).  We  may  bring  into  view,  further,  the  re- 
lation of  the  name  to  the  state  of  rest  which  Jacob 
now  believed  that  he  had  attained.  The  tired  wan- 
derer now  prepares  himself  as  a  patriarch  to  rest,  and 
his  youngest  favorite  must  take  the  place  at  his  right 
hand.  Btit  he  is  not  thereby  designated  as  his  suc- 
cessor. Jacob  seems,  in  some  erroneous  way,  for  a 
long  time  to  have  had  Joseph  in  his  eye  for  this 
position  ;  still,  not  with  the  same  self-will  with  which 
Isaac  had  chosen  Esau.  The  Samaritan  explanation, 
Bon  of  days,  C^t:^.  i.  e.,  of  his  old  days  or  age,  we 
pass  with  a  mere  allusion.  Some  suggest,  also,  that 
Jacob  called  him  Benjamin,  so  that  he  might  not  be 
constantly  reminded  of  his  loss  by  the  name  Beu-oni. 
This  lays  the  grotmd  for  the  change  of  the  name,  but 
not  for  the  choice  of  Benjamin. ^In  the  way  to 
Ephrath. — Ephrath  (from  n^B  )  is  the  fruitful,  a 
name  which  corresponds  with  the  added  name  Beth- 
lehem (house  of  bread).  The  distance  from  Jerusa- 
lem to  Bethlehem  is  about  two  hours,  in  a  southerly 
direction,  on  the  road  to  Hebron.  About  a  half-hour 
on  this  side  of  Bethlehem,  some  three  hundred  steps 
to  the  right  of  the  road,  there  lies,  in  a  small  recess, 
'.he  traditional  grave  of  Rachel.  This  "  Kubbet-Ra- 
hil  (Rachel's  grave),  is  merely  a  Moslem  wely,  or 
the  grave  of  some  saint,  a  small,  square  stone  struc- 
ture, with  a  dome,  and  within  a  grave  of  the  ordinary 
Mohammedan  form  (RoBt.\soN : '"  Res."  vol.  i.  p.  322), 
which  has  been  recently  enlarged  by  the  addition  of 
a  square  court  on  the  east  side,  with  high  walls  and 
arches  (later  "  Res."  p.  3T3)."  Keil.  We  must  dis- 
tinguish between  the  old  tradition  as  to  the  locality, 
<ind  the  present  structure.  Knobel  infers,  from  ilicah 
iv.  8,  that  Jacob's  next  station,  the  tower  of  the  flock, 
was  in  the  vicinity  of  Jerusalem,  In  that  case  Ra- 
chel's grave,  and  even  Ephrath,  must  be  sought  north 
of  Jerusalem,  according  to  1  Sam.  x.  2,  and  the  ad- 
dition— which  is  Bethlehem — must  be  viewed  as 
a  later  interpolation.  In  Micah,  however,  in  the 
passage  which  speaks  of  the  tower  of  the  tiock,  or 
the  stronghold  of  the  congregation,  the  words  seem 
to  be  used  in  a  symbolical  sense.  But  the  passage, 
1  Sam.  X.  2,  is  of  greater  importance.  If  Rama,  the 
.lome  of  Samuel,  lay  to  the  north  of  Jerusalem,  then 
Rachel's  grave  must  have  been  in  that  region,  and 
the  more  so,  since  it  is  said  to  have  been  within  the 
limits  of  Benjamin,  whose  boundaries  did  not  run 
below  Jerusalem.  We  refer  for  further  discussions 
to  Knobel,  p.  275,  and  Delitzsch  [and  Mr.  Grove, 
in  Smith's  Bible  Diet. — \.  G.]  We  are  inclined  to 
regard  it  as  probable  that  the  Benjamites,  at  the 
time  of  the  conquest  of  the  country,  brought  the 
Dones  of  Rachel  from  Ephrath,  into  their  own  re- 
gion, and  that  since  then,  there  have  licen  two 
menu  uents  of  Rachel,  one  marking  the  place  of  her 
death,  and  her  first  burial ;  the  other,  the  place  where 
they  laid  her  bones    in  the  horn  i   of  her  Ben-oni. 


Similar  transportations  of  the  remains  of  the  blessed 
occur  in  the  history  of  Israel.  In  this  view  wt 
may  explain  more  clearly  how  Rachel  (Jer.  xl.  H 
bewailed  her  children  at  Rama,  than  it  is  by  the 
usual  remark,  tliat  the  exiled  were  gathered  at  Rama 
— Unto  this  day. — From  this  notice  Delitzscii  in 
feis  that  Genesis  was  not  completed  until  after  the 
arrival  of  the  Israelites  in  Canaan.  Keil  says  thia 
remark  would  have  been  in  place  within  ten  or 
twenty  years  after  the  erection  of  the  pillar.  Still 
he  appears  to  have  felt  that  a  term  of  from  ten  tc 
twenty  years  could  make  no  distinction  between  old 
er  and  nioie  recent  times,  and  hence  adds  in  a  note, 
if  this  pillar  was  actually  preserved  until  the  time 
of  the  conquest,  i.  e.,  over  four  hundred  and  fiftj 
years,  this  remark  may  be  viewed  as  an  interpo- 
lation of  a  later  writer.  It  belongs,  doubtless,  to 
the  last  redaction  or  revision  of  Genesis.  Still 
there  are  possible  icays  in  which  the  Israelites  even 
in  the  desert  could  liave  received  information  as  to 
the  existence  of  this  monument,  althougli  this  is  less 
probable.  [Kurtz  defends  the  genuineness  of  the 
passage,  but  locates  the  grave  of  Rachel  in  the  vi- 
cinity of  Rama,  on  the  grounds  that  the  announce- 
ment here  of  a  stretch  of  land  is  indefinite,  and  fur 
ther,  that  the  designation  of  the  place  by  the  distant 
Bethlehem,  arose  from  the  fact  that  the  tower  of  the 
flock  in  Bethlehem  was  the  next  station  of  Jacob, 
and  his  residence  for  a  considerable  period ;  and  lastly, 
that  Jer.  xxxi.  15  clearly  points  to  the  vicinity  of 
Rama.  Keil  urges  in  favor  of  his  own  view,  that 
the  existence  of  a  monument  of  this  kind,  in  a 
strange  land,  whose  inhabitants  could  have  had  no 
interest  in  preserving  it,  even  for  the  space  of  ten  or 
twenty  years,  might  well  have  appeared  worthy  of 
notice. — A.  G.] 


DOCTMNAl  AND   ETHICAL. 

1.  Rachel's  wish  ;  Rachel's  death  ;  but  her  death 
at  the  same  time  her  last  gain  in  tliis  life. 

2.  Rachel's  confinement  at  Bethlehem,  viewed  in 
its  sad  and  bright  aspects  :  1.  The  sad  aspect ;  A 
confinement  upon  a  journey ;  a  death  in  the  presence 
of  the  goal  of  the  journey  so  long  desired  ;  a  part- 
ing by  death  from  the  desired  child.  2.  The  joyful 
aspect :  A  son  in  whom  her  old  wish  is  now  fulfilled 
(see  ch.  xxx.  21 ;  also  the  passionate  word,  "  Give 
me  children,  or  else  I  die,"  xxx.  1);  a  new  enrich- 
ing of  Jacob,  and  indeed,  to  the  completion  of  the 
number  twelve ;  the  trimnph  that  she  dies  as  the 
mother  of  a  child. 

3.  Rachel's  death  and  grave.  A  preliminary  con- 
secration of  the  region  of  Bethlehem.  Through  her 
tragic  end  she  becomes  the  ancestress  of  the  suffei^ 
ing  children  of  Israel  generally,  even  of  the  chil- 
dren of  Leah  (Jer.  xxxi.  15;  Matt.  ii.  17).  Hei 
grave  probably  at  Ephrath  and  Rama  at  the  same 
time.  Rachel  as  the  first  example  mentioned  in  the 
Scriptures  of  a  mother  dying  in  travail,  and  a  com 
forter  to  mothers  dying  in  similar  circumstances 
The  solemn  aspect  of  such  a  death  (Gen.  iii.  16) 
Its  beauty  and  transfiguration  (1  Tim.  ii.  15). 

4.  The  heroic  struggles,  and  struggling  places 
of  travailing  women.  Through  these  painful  strug- 
gles they  form  the  beautiful  complement  to  th 
manly  struggles  in  sacred  wars.  While  the  latte. 
are  the  causes  of  death,  the  former  are  the  sour;ef 
of  life. 

5.  The  first  midwife  who  appears  In  the  regijn  ol 


o70 


GENESIS,  OR    THE    FilitfT    BOOK    OF    MOSi;s. 


Mcred  history,  is  a  worthy  counterpart  to  the  first 
nurse,  Deborah.  She  shows  the  vocation  of  a  mid- 
wife, to  support  the  laboring  with  sympathy,  to  en- 
courage her,  and  to  strengthen  her  by  announiing 
the  birtli  of  a  child,  especially  of  a  son,  or  the  an- 
nouncement of  the  beginning  of  the  new  hfe. 

6.  The  name  Benoni,  on  Rachel's  lips,  was  not  nn 
ctterance  of  dcsp;iir,  but  of  a  deeply  painful  feeling  of 
Tictory.  The  desired  fruit  of  her  noTiib  came  out 
of  these  death-struggles.  Jacob's  naming  connects 
itself  with  this  also  :  the  son  of  my  right  hand,  com- 
panionship of  my  rest,  support,  joy  of  my  old  age. 
It  is  true,  indeed,  even  in  the  sense  of  the  usually 
received  antithesis,  that  every  new-born  child  is  a 
Benotii,  and  a  Benjamin;  Benoni  in  Adam,  Benja- 
min in  Olirist. 

7.  The  youngest  children  of  a  family,  Benjamin's 
companions ;  and  frequently  described  as  Benjamins, 
they  stand  under  the  blessing  of  a  ripe  old  age,  un- 
der the  protection  of  older  and  stronger  brothers  and 
Bisters ;  but  on  the  other  hand,  the  danger  that  the 
paternal  discipline  should  give  way  to  grandfather- 
like  indulgence,  great  as  it  may  be  in  particular  cases, 
is  scarcely  brought  into  view  here.  They  embrace, 
as  it  were,  in  themselves,  the  whole  past  of  the  fam- 
ily and  the  most  distant  future. 

8.  Bethlehem  here  enters,  clouded  by  Jacob's 
mourning ;  afterwards  enlightened  by  David,  the  Old- 
Testament  hero  out  of  Judah,  and  finally  glorified  by 
the  fulfilment  of  Israel's  hope. 

9.  Tlie  following  verse  shows  how  Jacob,  as  the 
Israel  of  God,  rises  from  his  grief  over  Rachel's 
death. 

10.  As  her  soul  was  departing.  As  Starke  sug- 
gests, we  have  thus  an  indication  that  we  are  to  re- 
gard death  as  the  separation  of  the  soul  and  body. 
For  if,  indeed,  lUES,  the  soul,  is  hfe  also,  so,  and 
much  more,  is  the  human  life,  souk 


HOMILETICAL  AND  PEACTICAL. 

See  the  Doctrinal  and  Ethical  remarks.     It  re- 
qiires  no  special  notice  that  this  section  is  peculiarly 


adapted  for  texts  at  the  burial  of  women  dying  ii 
confinement,  at  the  transactions  over  consecrate* 
graves,  and  similar  occasions. — Rachel's  death  upot 
the  journey. — Rachel's  joui-ney  home  in  a  two-fold 
sense. — Our  hfe  a  pilgrimage. — As  we  are  all  born 
during  the  pilgrimage,  so  we  must  all  die  upon  oui 
pilgrimage. — We  reach  a  fixed,  permanent  goal  02ly 
upon  the  other  side.  Benoni  and  Benjamin ;  1. 
The  similarity  of  the  names  ;  2.  the  difference  be- 
tween them. — Jacob  at  Rachel's  grave. — His  silent 
grief — His  uttered  faith. 

Starke  :  An  enunciation  of  Jacob's  sorrows.  \\ 
is  connected  with  the  names  :  Simeon,  Levi,  Dinah, 
Rachel,  Reuben,  and  Bilhah.  Then  follows  Isaac's 
death,  and  afterwards  Joseph's  disappearance  ;  the 
famine,  etc.  Hence  he  says  ;  "  Few  and  evil  have 
the  days  of  the  years  of  my  life  been  "  (ch.  xlvii.  9). 
(An  allegorical  comparison  of  Rachel,  at  this  birth, 
with  the  Jewish  Church.  As  Rachel  died  at  the 
birth  of  Benjamin,  so  the  Jewish  Church  at  the  birth 
of  Christ.) — Cramer  :  The  birth-throes  are  a  cross 
and  a  reminder  of  our  sins  (Gen.  iii.  16).  God 
recognizes  this,  and  gives  his  aid  (John  xvi.  21). — 
But  if  the  divinely-blessed  mother,  or  lier  fruit,  should 
die,  their  happiness  is  not  put  in  peril  (1  Tim.  ii.  15). 
— Christian  midwives  should  encourage  women  in 
this  fearful  crisis. — Women  in  this  state  should  dili- 
gently prepare  themselves  for  death. — Osiander; 
The  dead  bodies  of  the  pious  are  not  to  be  treated 
as  those  of  irrational  animals,  but  must  be  decently 
buried,  that  we  may  thus  testify  our  hope  in  the 
resurrection  from  the  dead  (Prov.  x  7). — Schroder: 
Bethlehem  is  calKd  now  Beit-Lahm  ;  i.  e.,  meat- 
house.  Benjamin  a  type  of  the  Messiah,  who,  in 
his  humiliation,  was  a  man  of  sorrows,  and  in  his  ex- 
altation a  son  of  the  right  hand  of  God  (Drechsler). 
[Wordsworth  here  brings  out  several  striking  analo- 
gies between  Benjamin  and  St.  Paul,  basing  them 
upon  the  word  furpoiua,  which  the  apostle  api)lies  to 
himself  "as  one  born  out  of  due  time,"  properly, 
"  the  child  whose  birth  is  the  cause  of  his  mother's 
dath."  Paul  speaks  of  himself  as  one  thus  bom, 
and  thus  seems  to  invite  us  to  compare  him  with 
Benjamin.    P.  145. — A.  G.] 


EIGHTH    SECTION. 

Tht  ttation  at  the  tower  of  Edar.     Reuben's,   crime.     Jacob't   none.     His  return  to  Itaae  and  Hebron 
(Rebekah  no  Irnrjer  living),     ttaac's  death.     His  burial  by  Esau  and  Jacob. 


Chapter  XXXV.  21-29. 

21  And    Israel   joiimeyeti,    and    spread    his    tent  beyond   the   tower  of  Edar    [flockj 

22  And  it  came  to  pass,  when  Israel  (Iwelt  in  that  land,  that  Reuben  went  and  lay  with 
Bilhah    his  father's  concubine:    and  Israel   heard  it.^     Now  tlie  sons  of  Jacob    were 

23  twelve  :  Tlie  sons  of  Leah  ;    Reuben,  Jacob's  first-born,  an  1  Siiueon,   and   Levi,  tiiid 

24  Judab,    and    Issachar,    and   Zebtilun :    The  sons  of  Rachel ;    Josepb,  and    Benjamin : 
25,  26   And   the  .sons  of  Bilhah,  Racbel's  biindniaid ;   Dan,  and  Naphtali :    And  the  .stjns 

'  of  Ziipab,    Lcali's  haiidniaiil ;    Gad,  and  Asber.     These  are  the  sous  of  Jacob,  wbict 
were  born  to  liiiu  in  Padan-aram  | Mcsoiiutamia]. 


CHAP.    XXXV.  -Jl-^iy 


57 


i7  And  Jacob  came  unto  Isaac  his  father,  unto  Mamre,  unto  the  city  of  Arlah  (wliich 

28  is  Hebron)   where  Abraham  and   Isaac  sojourned.     And  the  days  of  Isaac  were   an 

29  hundred  and  fourscore  years.     And  Isaac  gave  up  the  ghost  and  died,  and  was  gathereo 
unto  his  people,  being  old  and  full  of  days ;  and  his  sons  Esau  and  Jacob  buried  him. 

[J  Ver.  22.— The  break  in  the  MS.  here,  and  the  Masoretic  note,  "that  there  is  a  hiatus  in  the  middle  of  the  verse,' 
«nits  the  sense  better  than  the  division  into  versos.  It  may  have  been,  as  Wordsworth  suggests,  designed  to  express  thj 
«]lutteiak\e  feelings  of  Jacob  when  he  heard  of  this  horrible  act  of  his  eldest  eon. — A.  G.] 


EXEGETICAL  AND  CRITICAL. 

Vers.  21-26. — Beyond  the  tower  of  £dar. — 
Had  Rachel's  original  burial  taken  place  at  Rama,  we 
could  not  well  have  supposed  that  Jacob,  wlio  here,  as 
Israel,  ri.ses  above  his  grief  for  his  loved  wife,  should 
have  made  his  next  station  at  Jerusalem.  Moreover, 
the  region  immediately  around  Jerusalem  was  proba- 
bly not  suitable  for  .i  nomadic  station.  We  adhere, 
however,  to  the  tradition  whicli  fixes  Rachel's  death 
north  of  Bethlehem,  and  the  next  station  of  Jacob, 
below  Bethlehem,  at  the  tower  of  Edar.  The  tower 
of  the  flock  is  a  tower  built  for  the  protection  of  the 
flocks,  and  as  tlieir  gathering  place,  in  a  region  pecu- 
liarly fitted  for  pasturage  (2  Kings  xviii.  8  ;  2  Chron. 
xxvi.  lO;  xxvii.  4  f.).  Jerome  and  the  common  tradi- 
tion locate  it  south  of  Bethel,  and  not  lar  from  that 
place.  From  this  tower  Jacob  could  have  easily  and 
frequently  visited  his  father  Isaac,  without  prema- 
turely mingling  his  houseliold  and  possessions  with 
the  household  economy  at  Hebron,  which  it  is  possi- 
ble may  yet  have  stood  in  strict  relations  with  Esau, 
Such  an  absence  might  have  favored  Reuben's  crim- 
inal purpose  and  act. — Reuben  went. — Bilhah  was 
Rachel's  handmaid,  not  Leah's ;  nevertheless,  Reuben 
was  guilty  of  incest;  ofa  lustful  deed  of  impiety,  which 
occasioned  his  loss  of  the  birthright  (ch.  xlix.  4). 
The  characteristic  weakness  of  Reubett,  which  ap- 
pears in  its  praisewoi'thy  aspect  in  other  cases  (see 
history  of  Joseph),  here  exposes  him  to  the  force  of 
temptation. — And  Israel  heard  it. — As  if  he  was 
absent.  Was  he  at  Hebron," and  does  Reuben,  as 
the  temporary  head  of  the  household,  assume  special 
privileges  to  himself?  hrael  heard  it,  that  he 
might  reprove  it  in  a  suitable  way,  in  his  spiritual 
.maturity,  quiet,  and  dignity. — Now  the  sons  of 
Jacob  were  twelve. — Jacob's  .sons  must  also 
become  sons  of  Israel  through  a  divine  discipline 
and  training  They  arc,  however,  the  rich  blessing 
of  the  promise,  with  which  he  returns  to  his  father, 
and  are  here  enumerated  by  name  after  their  seve- 
ral mothers,  as  if  in  presenting  them  to  their  grand- 
father. As  a  whole,  they  are  said  to  have  been 
born  in  Padau-aram  ;  although  this  w.is  not  strictly 
true  of  Benjamin.  We  are  thus  prepared  already, 
anil  introduced  to  Isaac's  point  of  view,  for  whom,  it 
is  true,  Jacob  brings  all  his  sons  from  a  strange  land. 
Thus  the  exile  Jacob  returns  home  to  his  father 
Isaac,  laden  with  the  richest  blessing  of  the  promise. 
The  dark  days  of  this  patriarch  are  followed  by  this 
joyful  reappearance  of  the  exile. 

Vers.  27-29. — Unto  Mamre  (see  history  of 
Abraham,  above). — Isaac  has  thus  changed  his 
teaidetie  to  Hebron  during  the  absence  of  Jacob. 
—An  hundred  and  fourscore  years. — With 
Jhe  conclusion  of  tlie  life  of  Isaac,  the  narrative 
hastens  to  the  immediately  following  events  (ch. 
ixxvii,).  Jacob  was  born  in  the  sixtieth  year  of 
Isaac's  hfe  (ch.  xxv.  26),  and  was  thus  one  himdred 
«ud  twenty  years  old  w'len  L~aac  died.     lUit  when  he 


was  presented  to  Pharaoh  in  Egypt,  he  was  ont 
hundred  and  thirty  years  old  (ch.  xlvii.  9),  Of  this 
time  there  were  seven  fruitful  and  two  unfruitful 
years  since  Joseph's  exaltation  in  Egypt  (ch.  xlv.  6), 
and  tliirteen  years  between  the  selling  of  Joseph  and 
his  exaltation,  for  he  was  sold  when  seventeen  (ch. 
xxxvii.  2),  and  was  thirty  when  he  was  raised  to 
honor  and  power.  Hence  we  must  take  twenty- 
three  years  from  the  one  hundred  and  thirty  years 
of  Jacob,  to  determine  his  age  at  tlie  time  Joseph 
was  sold;  which  is  thus  one  hundred  and  seven. 
"  Isaac,  therefore,  shared  the  grief  of  Jacob  over 
the  loss  of  his  son  for  tliirteen  years."  In  a  similai 
way,  Abraham  had  witnessed  and  sympathized  with 
the  long  unfruitful  marriage  of  Isaac.  But  Isaac 
could  see  in  these  sorrows  of  Jacob  the  hand  of  God 
who  will  not  allow  that  any  one  should  anticipate 
him  in  a  self-willed  preference  of  a  favorite  son.— 
Old  and  full  of  days. — He  recognized  the  close  of 
his  life-experiences  and  trials,  and,  like  .\brahaTn, 
departed  in  peace. — And  Esau  and  Jacob  buried 
him. — It  is  a  beautiful,  genuine  historic  feature, 
that  Esau  here  precedes  Jacob,  while  Isaac  is  men- 
tioned before  Ishmael  at  the  burial  of  Abiaham. 
Could  we  draw  any  inference  from  this,  as  to  the 
external  inheritance,  the  assertion  of  Keil,  that  Ja- 
cob hcired  the  earthly  goods  of  Isaac,  is  far  too  strong 
and  confident.  It  is  certain,  itideed,  that  Esau  re- 
ceived a  considerable  portion,  and  in  external  affairs 
merely  he  took  a  prominent  part,  to  which  the  hom- 
age Jacob  rendered  him  had  given  him  an  indirect 
claim.  A  certain  degree  of  separation  had  already 
been  made  between  the  spiritual  and  earthbj  birthright. 
Isaac  was  buried  in  the  cave  of  Machpelah  (ch.  xlix.  31 ). 


DOCTRINAL  AND    ETHICAL. 

1.  Jacob's  last  station  at  the  tower  of  Edar  l« 
also  marked  by  a  new  heart-sorrow. 

2.  Reuben's  crime  probably  occasioned  by  hii 
authority  over  the  household  during  his  father's  ab- 
sence with  Isaac  at  Hebron.  The  cause  of  his  foi^ 
feiture  of  the  right  of  the  first-born  (ch.  xlix). 

3.  The  number,  twelve,  of  the  sons  of  Jacob,  in 
its  typical  significance.  Twelve,  the  number  of  a  lift 
completed,  or  expanded  to  its  full  limits  and  devel- 
opment. Thus  in  the  house  of  Ishmael  and  of  Esau, 
but  in  a  higher  sense  in  the  house  of  Israil.  Hence 
the  twelve  sons  are  the  types  of  the  twelve  tribea 
(ch.  xlix.;  Deut.  xxxiii.),  and  the  twelve  tribes  of 
the  theocracy  types  of  the  twelve  apostles  of  Christ, 
and  these,  again,  types  of  the  twelve  fundamental 
forms  of  the  New  Testament  Church  (Rev.  xxi.  !2f.). 
That  the  number  four  is  a  factor  of  the  mmiber 
twelve,  is  here  intimated  by  the  four  mothers  ;  four  is 
the  number  of  the  world,  three  the  number  of  the  sanc- 
tuary and  of  the  spirit ;  and  thus  twelve  is  the  num- 
ber of  a  fulness  or  completeness,  consecrated  to  God. 

4.  Jacob's  I  eturn  to  Isaac  with  his  sons,  *he  la* 


672 


GEXESIS,  OK   THE   FIKST   BOOli    OF    MOSES. 


my  of  sunlight  for  the  aged  and  blinded  patriarch. 
This  belonged  to  the  complete  satisfaction  of  the  old 
man's  life,  after  which  he  could  go  to  his  people 
"  full  of  days,"  or  satisfied.  Thus  Jacob's  soul  was 
once  more  revived,  when  he  saw  the  wagons  sent  by 
Joseph. 

5.  The  brotherly  union  of  Jacob  and  Esau  at  the 
buria.  of  Isaac,  a  beautiful  token  of  peace  and  re- 
conciliation at  his  end.  ["Esau  and  Jacob  having 
shaken  hands  over  the  corpse  of  their  father,  their 
paths  diverpe  to  meet  no  more."  DeUtzsch. — A.  G.] 


HOMTLETICAl  AND  PEACTICAl. 

See  Doctrinal  paragraphs.  Isaac's  long  and  pa- 
tient waiting  for  Jacob's  return  home,  during  the 
night  of  his  blindness. — Light  at  the  evening-time. — 
Isaac  and  Simeon  (Luke  ii.)  — Esau  and  Jacob,  or 
the  reconciling,  peace-making  efficacy  of  death  and 


the  grave.— Starvv;  :  Ver.  22.  (The  Jewish  Ralibil 
make  this  a  small  ciime,  and  say  Reuhcn  overthrew 
the  bed,  when  lie  saw  that,  after  Riichel's  death,  it 
was.  not  borne  into  his  mother  Leah's  tent,  but  inf 
that  of  Bilhah  ;  because  he  inferred  that  Jacob 
loved  Bilhah  more  than  Leah). — OsiANHEit :  In  the 
true  Church  also  there  arise  at  times  great  scandals. — 
(iERLACH :  Comp.  2  Sam.  xvi.  22.  Calwkr  Hand- 
buck:  Isaac  reached  the  greatest  age  among  tlie 
three  patriarchs. — Schroder  :  Bilhah  proved  lui^faith- 
fill ;  Reuben  committed  incest. — Jacob's  painful  si- 
lence.— Wlieu  he  departed,  nothing;  when  he  re- 
turned, all  (Drechsler). — Details  as  to  the  number 
twelve,  also  in  regard  to  Jacob. — [Wordswokth  : 
The  record  of  these  sins  in  the  history  is  an  evidence 
of  the  veracity  of  the  historian.  II  it  liad  been  a 
human  composition,  designed  to  do  honor  to  the  He- 
brew nation,  assuredly  it  would  have  said  little  of 
these  flagrant  iniquities  of  Simeon,  Levi,  Dinah  and 
Reuben.— A.  G.] 


NINTH    SECTION. 

Esau^t  Family  Record  and  the  Horiiet. 


Chapter  XXXVI.   1-43. 


1,  2  Now  these  are  the  generations  of  Esau  [hairy,  rough],  who  is  Edom  [red].     Esau 

took  his  wives  of  tlie  daughters  of  Canaan  ;   Adah   [ornament,  grace]  the  daughter  of  Elon 
[oak-grove,  oak,  strength]    tlie    Hittite,  and  Ahohbaniah    [tent  of  the  sacred  height]    the    daughter 


of  Anah   [answering 

3  And   Bashemath 


the  daughter  of  Zibeon  [Gcsi-nius:  colored;  I'lirst;  wild,  robber]  the  Hivite; 
pleasant  fragrance]   Ishniael's    daugiiter,   sister    of   Nehajolll    [lofty  place]. 

4  And  Adah  bare  to  Esau,  Ehphaz  [BtreogthofGod]  ;   and  Bashemath   bare  Reuel   [  \oy   of 

5  God];    And  AhoHbatnah    bare  Jeush  [or  Jehus,  gatherer],  and  Jaalam   [Farst:  mouEtain-climber], 

and  Korah '  [smooth]:  these  are  the  sons  of  Esau,   which  were  born  unto  him  in  the 

3  land  of  Canaan.      And  Esau  took  iiis  wives,  and  liis  sons,  and  his  daughters,  and  all  the 

persons  of  his  house,  and  his  cattle,  and  all  liis  beasts,  and  all  his  substance  which  he 

had  got  in  the  land  of  Canaan  ;   and  went  into  the  country  from  the  face  of  his  brother 

7  Jacob.     For  I  heir  riches  were  more  than  that  they  might  dwell  together:  and  the  land' 

8  wherein  they  were  strangers  coidd  not  bear  them,  because  of  their  cattle.     Thus  dwelt 
Esau  in  mount  Seir  [rough,  wild  mountaui-regioD] :   Esau  is  Edom. 

9  And  these  are  the  generations  of  Esau  the  father  of  ^he  Edomites,  in  mount  Seir  : 

10  These  are  the  names  of  Esau's   sons;    Eliphaz  the   son  of  Adah  the  wife  of  Esau; 

11  Retiel  the  son  of  Bashemath  the  wife  of  Esjvu.     And  the  sons  of  Eliphaz  were,  Teman 

[right  side,  Bouthlander],     Omar     [Oesenius:  eloquent;  Furst :  mountain-dweller],    Zepho     [watch],    and 

12  Gatam  [Ocwnlus:  puny,  thin;  Ffirst:  burnt,  dry  valley]  and  KenaZ  [hunter  ].      AndTimna  [restraint] 

was  concubine  to  Elipliaz,  Esau's  son;  and  she  bare  to  Eliphaz,  Amalek":  these  wcr( 

13  the  sons  of  Adah,  Esau's  wife.  And  these  are  the  sons  of  Reuel ;  Nrhath  [going down, 
evening],  and  Zerah  [rising,  morning],  Shammah  [wasting;  Furst:  report,  call],  atld  Mizzah 
[Oeseniug:  fear;  FOrBt :  perhaps  joy,  rejoicing]  !    these  were  the   SOUS  of   Bashemath,  E.sau's  wife 

14  And  these  were  the  sons  of  Aholiliamali,  the  daughter  of  Anah,  the  daughter  ol 
Zibeon,  Esau's  wife  :  and  she  bjire  to  Esau,  Jeusli,  and  Jaalam,  and  Korah. 

16  These  were  dukes  [princes,  heads  of  families,  ciiicfB]  of  tiic  SOUS  of  Esau:    the  sons  of  pjli 

phaz,  the  first-born  son  of  E.saii ;    duke  Teiii;iii,  duke  Omar,  duke  Zepho,  duke  Kenaz. 


CHAP.   XXXVI.   1-43. 


57S 


16  Duke  Korah,   duke  Gatam,  and  duke   Amalek  :    tliese   are   the   dukes   that   came  ol 
i!;liphaz,  in  the  land  of  Edom  :  these  were  tlie  sons  [grandsons]  of  Adah 

17  And  these  are  the  sons  of  Reuel,   Esau's  son;    duke  Nahath,   duk.;  Zerah,  duke 
bhammah,  duke  Mizzah  :  these  art  the  dukes  that  came  of  Reuel,  in  the  land  of  Edom 
these  are  the  sons  [grandsons]  of  Basliematli,  Esau's  wife. 

18  And  these  are  the  sons  of  Aholiban.ah,  K.au's  wife ;'  duke  Jeush,  duke  Jaalam,  duk» 
Korah :    these  were  the  dukes  thai  came  of  Aholibaniah  the  daughter  of  Anah    Esau'a 

OA         nM  "^  T  ''""  '°"*  of  Esau  (who  is  [prince  uf]   Edom)  and   these  are  their  dukes 

H)  Ihese  are  the  sons  of  Seir  the   Horite   [cave-dweUer,  troglodyte],  who  inhabited  [primitiv. 

dweller?]  the  land;  Lotan  [=  covering,  veiled],  and  Shobal  [traveller,  wanderer],  and  Zibeon, 
<51    and  Anah,  And    Dlshon  [gazelle],  and  Ezer  [Oeseniu,  :  store ;  Fiirst:  connection],    and    Dishau' 

[same  a.  Di8hon]  :  these  are  the  dukes  of  the  Horites,  the  children  of  Seirin  the  land  ol 
22  Edom.  And  the  children  of  Lotan  were  Hori  [troglodytes],  and  Heman  [oesenius :  destruo. 
ii  tion;  Fiirst:  commoHon]  :  and  Lotan's  sister  was  Timna.     And  the  children  of  Shobal  were 

these;    _^Alyan    [Oesenius:  nnjust;  Ftat:  lofty],    and    Manahath    [rest],    and    Ebal     [Fiirst  •  bald 

a  mountain],  Shepho  [bare,  desert],  and  Onam   [strong,  robust].     And  these  are  the  children  ol 
7      Tl  ^^^^  [screamer,  hawk],  and  Anah  [singer,  answerer]  :    this  Was   that  Anah    that 

found  the  mules  [hot  springs]  in  the  wilderness,  as  he  fed  the  asses  of  Zibeon  hi-^  father 

25  And  the  children  of  Anah  were  these:  Dishon,  and  Aholibamah  the  daughter  of  Anah' 

26  And  these  are  the  children  of  Dishon;   Hemdan  [pleasant],  and  Eshban  [oesenius:  insightj 


"■■"  '^■■"""^"  "'    J^i^iiuii  ,    j-iciijuaii  [pieasantj,  anu   i/SllDan   I  Oesenius :  insight 
Furst:  thoughtful  hero],    and    Ithran    [superior  =  Jethro  and  J.thron],    and    Clieran    [Oesenius :  harp 
^7    Furst:  comp.-,nion].       The    children    of    Ezer    are    these;     Bilhan    [-BUhah;   Gesenius:  modest 

Lkan    [twisting].     The   children   ol 

,        ,    ,         \ •      ""    L-""'^""'  "'  """"■"""J?    '»"'-'    -n-ian    [oesenius:  mightier].        These    are. 

the  dukes  <Ao<  came  of  the  Horites  ;   duke  Lotan,  duke  Shobal,  duke  Zibeon,  duke  Anah 


,™.— J.     ^..v,    .,..,..,1^11    ui     ^iei     u/e    Liirae;      Dunan    [- BUhah ;   Gesenius :  modest 

^s  Fursi :  tender],  and  Zaavan  [Furst:  unquiet,  troubled],  and  Akan    [twisting].     The   children   of 

29.1)ishan    are   tiiese ;     Uz    [sandman,  or  woodman],    and    Aran    [Oesenius :  mightier]  These    are 

on  ^V""^*^",         f "'  °^"'®  ^°'"'*''"  '  '^"'^'^  L°'^"'  t'"ke  Shobal,  duke  Zibeon,  duke  Anah' 

30  Duke  Dishon,  duke  Ezer,  duke  Dishan :  these  are  the  <lukes  that  came  of  Hori,  among 
their  dukes"  in  the  land  of  Seir.  ^ 

31  And  these  are  the  kings  that  reigned  in  the  land  of  Edom,  before  there  reigned  any 

32  kmg  over  the  children  of  Israel.     And  Bela  [comp.  eh.  .iv.  2]  the  son  of  Beor  [oesenins 
torch,  lamp;  First:  shepherd]   re.gned  in  Edom  :    and  the  name  of  his  city  was  Dinhabah 

66    [Oesenius,  Furst:  place  of  plund.r  (7  F.-hmgericht)  •].       And  Bela  died,  and  Jobab    [shout,  howl.  i.  e.. 

34  desert]  the  SOU  of  Zerah  of  Bozrah  [fold,  fort]  reigned  in  his  stead.     And  Jobab  died,  and 

35  il'i^liam  [=  n-^"' !  -PW,  haste]  of  the  land  of  Temani  reigned  in  his  stead.     And  Husham 

died,  and  Hadad    [prince;  strong,  violent]    the  SOn    of  Bedad    [separate,  the  lonely],   (who    smote 

Midian  ,n  the  field  of  Moab),  reigned  in  his  stead:  and  the  name  of  his  ci'tv  was  S 
d6  [Oesenius:  ruins;  Fiirst:  tent-village].  And  Hadad  died,  and  Samlah  [covering  I  of  Masrekah 
3/     a  vineyard    re.gned  in  his  stead      And  Samlah  died,  and  Saul  [asW,,rished]  of  Rehoboth 

38  L"d|.-™j  by  the  river  reigned  in  bis  stead.     And  Saul   died,  and  Baal-hanan  [g.acous 

39  lord]  the  son  of  Achbor  [=  Achbar,  mouse]  reigned  in  his  stead.     And  Baal-hanan  the  son 
ot  Achbor  died,  and  Hadar  [grace,  honor]  reigned  in  his  stead  :  and  the  name  of  his  city 

[God.benefit.ng],  the  daughter  of  MatreQ  [pushing],  the  daughter  of  Mezahab  [water  of  g„,d]. 

40  And  tiiese  are  the  names  of  the  dukes  that  came  of  Esau,  according  to  their  families, 
after  their  places,  by  their  names;    duke  Timnah,  duke  Alvah  [Oesen.us :  unrighteon^ess^, 

J7^  ^7",  exaltation],  duke  Jetheth  [Oesenius  ■  nail ;  Fiirst:  subjugation].  Duke  Aholibamah. 
19    7„^';,^  ^''n^""'^  oaks,  „,,,],  ,l,,ke   Pinon    [^Punon;  Oesenius:  dartaess;  Furst:  amine] 

'         °;'^^^^  ^''"='^'  '^"'^e  Teman   duke  Mibzar  [fortress,  strong  city].     Duke  Magdiel   If  J: 

^oryofGod;  Oesenius:  prince  of  God],    duke    Iram    [citizen,  city  «gion]  :     these    be   the    dukes    of 

P  Ve":  l-w"?e?r''si:urS„Ts.-TG*]'  ''^^«''»  ""^t*.  ^^S,  ice.-A.  G.] 

«J:  tlrietteTtrrva^l^fl'o.r"""  °'  ''-='-''-»>^"».  toilers,  Lange.    Laboring,  HcH^g  „p ;  Mnxphy:  wh„» 

[«  Ver.  21.-Murphy:  threshing.— A.  G.) 

r.  Ver  w~^^'°:^  7"^  *°.'?™  f"  tri'^e-princes  (and  tribe  name«).-A.  G.l 
n^iLl-k^-^""'  ^./-^enc.(  was  the  secret  crimmal  court  in  WeWhalia.\omewhat  akin  to  our  .gilanc  com 

rhis';.o';rs\*4-iJ^onTaltafrh^fa^^'tr;;e°plrl'r'f^  -'^  their  king,  and  prince. 


574 


GENESIS,  OR   THE  FIRST  BOOK  OF  MOSES. 


PRELIMINAEY   EEMABKS. 

A.  It  is  ill  full  accordance  with  the  mode  of 
statement  used  in  Genesis,  that  at  this  point,  at 
which  Esau  passes  out  from  connection  with  ihe 
theocratic  history,  the  history  of  his  family,  as  be- 
longing to  the  genealogical  tree,  should  be  presei-vcd 
in  the  memory  of  the  people  of  God  (see  p.  495). 
B.  The  toledoth  of  the  Edomites  is  recorded  in  a 
series  of  special  genealogies  :  1.  The  point  of  depar- 
ture :  Ksau's  wives  and  children,  and  his  settlement 
upon  the  mountains  of  Seir  (vers.  1-8) ;  2.  Esau's 
sons  and  grandsons  viewed  as  tribe-fathers  (vers.  9- 
14);  3.  the  tribe-chiefs  or  princes  of  the  house  of 
Esau  (vers.  15-19);  4.  the  genealogy  of  the  abori- 
gines of  the  land,  the  Horites,  with  whom  the  Edom- 
ites, as  conquerors,  are  mingled  (vers.  '20-3");  5. 
the  kings  of  the  land  of  Edoni  (vers.  31-39) ;  6.  the 
ruling  princes,  i.  e.,  the  heads  of  provinces,  or  rather 
the  seats  of  chieftains,  enduring  throughout  the 
reigns  of  the  kings  of  Edom  (vers.  40-43). — C.  It  is 
clear  that  these  tables  do  not  Ibrm  any  one  peculiar 
chronological  succession.  The  tables,  numbor  iliree  of 
the  Edoniitic  princes,  and  four,  of  the  llorite  princes, 
form  a  parallel ;  in  point  of  time,  indeed,  the  line 
of  Horite  princes  must  be  regarded  as  the  older  line. 
So,  also,  table  number  five  of  the  kings  of  Edom,  is 
parallel  with  number  six  of  the  provincial  princes 
or  councillors  of  Edom.  There  are,  therefore,  but 
three  iundaracntal  divisions:  1.  The  sons  and  grand- 
sons of  Edom  ;  2.  the  old  and  new  princes  of  Edom  ; 
3.  the  kingdom  of  Edom  viewed  as  to  its  kings  and 
as  to  its  provincial  rulers  (or  dukedoms). — In  Deut. 
ii.  12,  22,  the  Edomites  appear  to  have  destroyed  the 
Horites,  as  the  aboriginal  dweUers  in  Seir.  But  this 
must  be  understood  in  the  sense  of  a  warlike  subju- 
gation, which  resulted  partly  in  their  absorption, 
partly  and  mainly  in  placing  the  original  dwellers  in 
Ihe  land  in  a  state  of  bondage,  and  that  wretched 
condition  in  which  they  are  probably  described  in 
the  book  of  Job  (Job  xvi.  1 1  ;  xvii.  6  ;  xxiv.  7 ; 
XXX.  1 ;  see  Knobkl,  p.  277).  Knobtl  refers  these 
tables,  as  generally  all  the  completed  genealogical 
tables  in  Genesis,  to  the  Elohist.  But  this  only  is 
established,  that  the  genealogical  tables  are,  in  their 
very  nature,  in  great  part  Elohistic. 


EXEGETICAL   AND    CKITICAL. 

Esau^s  wives  and  children^  and  hi^  seUlefnent  upon 
the  tiwuniaii'S  nf  Seir  (vera.  1-8). — Of  Esau,  that 
is  Edom  (ch.  xxv.  30). — In  ch.  xxvi.  34  the  two 
first  wives  of  Esau  are  called  Judith,  the  daughter 
of  Been  the  Hittitc,  and  Bashemath,  the  daughter 
of  Elon  the  Ilittite.  In  ch.  xxviii.  9  the  tliird  wife 
bears  the  name  of  Mahalath,  the  daughter  of  Ish- 
mael.  Here  the  daughter  of  Elon  the  Hitlite  is 
called  Adah,  and  in  the  place  of  Judith,  the  daugh- 
ter of  Beeri  the  Hittite,  we  have  Aholibamah,  the 
daughter  of  Anah,  the  granddaughter  of  Zil)con  the 
Hivite.  Hut  while  the  daughter  of  Elon  is  named 
Baflhemath  above,  here  the  daughter  of  Ishinael 
bears  that  name.  It  is  perfectly  arbitrary  when 
Knobcl  and  olhers  identify  tlie  Zibeon  of  ver.  2  with 
the  Zibeon  of  ver.  21,  and  then,  instead  of  the  addi- 
tion, the  Hivitc,  rcarl  the  Horite.  But  Knobel  re- 
•narks  corri'Clly  :  "  The  different  accounts  (all  of 
which  he  ascribes  to  the  Elohist)  agree  in  tills :  a. 
Tl  it  Esau   ha<l  three  wives :  b.  that  one  ol'  them  is 


called  Bashemath  ;  c.  that  the  third  was  a  daughtei 
of  Ishniael  and  sister  to  Nebajoth."  Keil  explain! 
the  differences  upon  the  a.ssumption  that  Moses  used 
genealogical  records  of  Esau's  family  and  descend- 
ants, and  left  them  unaltered.  The  statement,  how 
ever,  presents  no  irreconcilable  contradiction,  but  i- 
explained  by  the  custom  of  the  ancient  orientals, 
which  is  still  in  use  among  the  Arabians,  by  which 
men  often  received  surnames  from  some  important 
or  remarkable  event  of  life  (as,  e.  g.  Esau  the  sur- 
name Edom,  eh.  xxv.  30).  which  gradually  became 
proper  names,  and  by  which  women  at  their  mairiage 
generally  assumed  new  first  names  (comp.  Hengsten 
bkrg's  Beiircif/e,  iii.  pp.  273-302).  We  remark  only 
that  Judith  takes  the  name  Aholibamah,  her  father 
Beeri  (for  the  conjecture  of  Hengsteuberg,  which  will 
scarcely  stand  the  test,  in  our  judgment,  see  Keil,  p. 
232)  ihe  name  Anah,  while  the  general  popular  name 
Hittites^Canaanites  becomes  specific  in  the  name 
Hivite.  But  now  the  names  Aholibamah  and  Auab 
appear  to  be  symbolic  and  religious  names.  Bashe- 
math, the  daughter  of  Elon,  now  bears  the  name 
Adah,  while,  on  the  contrary,  Mahalath,  the  daughter 
of  Ishmael,  is  now  called  Bashemath.  This  may  be 
explained  upon  the  supposition  that  Esau,  whose 
garments  were  fragrant  with  sweet  odors,  distin* 
guished  Judith  [Mahalath  ? — A.  G.J,  whom  he  mar- 
ried twenty  years  later  than  his  other  wives,  as  his 
favorite  wife  by  the  name  Bashemath,  the  fragrant, 
while  as  a  compensation  he  called  his  former  Bashe- 
math, Adah,  or  ornament.  If  Beeri  was  a  priest, 
the  name  Anah  (liearing,  answering),  would  be  ap- 
propriate to  him,  as  also  Aholibamah,  tent  of  height, 
holy  tabernacle,  would  be  to  his  daughter.  For  the 
different  attempts  at  reconciling  these  differences, 
see  Knobel,  p.  278.  The  impossibility  of  solving 
these  difficulties  is  emphasized  and  supported  by  a 
collection  of  examples,  which  certainly  shows  that 
there  were  different  traditions  according  to  different 
points  of  view,  in  full  accord  with  the  living  nature 
and  character  of  biblical  relations.  [These  tables 
carry  the  genealogy  of  the  descendants  of  Esau 
down  to  the  period  at  which  the  Pentateuch  closes, 
since  the  last  of  the  eight  kmgs,  whose  united  reigns 
would  probably  cover  this  length  of  time,  of  wliom 
it  is  not  said  that  he  died,  was  probably  still  upon 
the  throne  at  tlje  time  of  Moses,  and  was  the  king 
of  Edom  to  whom  Moses  apjilicd  for  leave  to  pass 
through  tlie  land.  The  statement,  though  very 
brief,  is  arranged  with  the  utmost  precision.  We 
have  first  the  introductory  statement  in  regard  to 
Esau  and  his  wives,  and  his  settlement  at  Seir ;  then 
the  genealogy  of  his  sons  and  grandsons  born  in 
Seir,  in  distinction  from  those  born  in  Canaan  ;  then 
of  the  tribe-princes  of  Edom  ;  then  by  an  easy  and 
natural  transition  the  genealogy  of  the  Horite  princes 
and  tribes  who  were  absorbed  by  the  Edomitic  tribes; 
then  of  the  kings  of  Edom ;  and  lastly  of  the  places 
or  chief  seats  of  these  tribal  princes,  after  their 
families,  by  their  names.  It  is  not  surprising  that 
there  should  be  inquiries  suggested  here,  which  can- 
not be  answered,  or  that  there  should  be  missing 
links  in  the  historical  statement.  The  apparent  dis- 
cre]iancies,  however,  involve  no  contradiction.  As 
to  the  wives  of  Esau,  the  different  accounts  may  be 
reconciled  in  either  of  two  ways.  We  ni.ay  suppose 
with  some  (Murphy,  Jacobus)  that  Judith,  during  the 
long  jieriod  between  her  marriage  and  the  romoval 
of  Ksau  to  Seir,  had  died,  without  leavuig  male  issue, 
and  that  Aholibamah  here  recorded  is  the  lourth 
wife  of  Esau  in  the  order  of  'Jmc,  although  in  thii 


CHAP.    XXXVl.    1-13. 


57£, 


hhle  classed  with  tlie  daughter  of  Elon,  because  she 
iras  a  Canaaniless  also.  The  mere  change  of  names 
in  the  females  occasions  little  difficulty,  since  it  is  so 
common  for  persons  to  have  two  names,  and  since 
the  first  name  of  the  female  was  so  frequently 
changed  at  marriage.  This  seems  a  natural  supposi- 
tion, and  will  meet  the  neces.-sities  of  the  case.  We 
■nay,  however,  suppose,  as  Hengstenberg  suggests 
(see  also  Kurtz,  Keil,  Baumgarten),  that  the  names 
Beeri  and  Anah  designate  the  same  person.  In  the 
24th  verse  we  meet  with  an  Anah  who  is  thus  de- 
ecribed  :  "  This  was  th:it  Anah  that  found  the  warm 
springs  (E.  V.  mules)  in  the  wilderness,  as  he  fed  the 
asses  of  Zibeon  ois  father."  The  identity  in  tlie 
name  of  the  fatlier,  Zibeon,  leads  to  the  identifying 
of  Anah  and  Beeri.  This  is  confirmed  by  the  signifi- 
cance of  the  name  Beeri,  man  of  the  wells,  which 
would  seem  to  refer  to  some  such  remarkable  event 
in  the  desert.  He  would  probably  be  known  by  this 
name,  Beeri,  among  his  associates,  but  in  the  gene- 
alogy he  appears  with  his  own  proper  name,  Anah. 
That  he  is  in  one  place  called  a  Hittite,  in  another  a 
Hivite,  in  another  still  a  Ilorite,  may  be  easily  ex- 
plained on  the  theory  that  the  Hittite  defines  the  race, 
the  Hivite  the  specific  tribe,  and  the  Horite  describes 
him  with  reference  to  his  abode.  The  theory  of 
Hengstenberg  is  certainly  ingenious,  meets  essentially 
the  difficulties  in  the  case,  and  may  well  be  held 
until  a  better  is  suggested.  See  Henostenberg's 
Beitruge,  vol.  iii.  pp.  273-302  ;  Keil,  Kurtz,  Baum- 
garten, in  loc. — A.  G.] — And  Adah  bare. — See  the 
names  of  the  sons  of  Esau,  1  Chron.  i.  35.  [The 
difference  between  the  catalogue  there  and  here  is 
due  to  the  change  in  the  Hebrew  from  one  weak  let- 
ter to  another. — A.  G.] — Into  the  country,  from 
the  face  of  his  brother. — The  conjecture  that  the 
word  .Seir  has  been  left  out  at\er  the  word  land  or 
country,  is  supt  duous  [and  hence  unjustifiable. — 
A.  G.],  if  we  understand  the  words  "  away  from  his 
brother"  as  a  qualifying  adjective  or  phrase.  He 
sought  a  country  in  which  he  should  not  meet  with 
his  brother.  The  final  emigration  of  Esau  to  Seir 
after  the  death  of  his  father  does  not  exclude  the 
preliminary  migration  thither  (xxxii.  3) ;  neither  does 
the  motive  for  the  earlier  removal,  the  securing  of  a 
wide  domain  for  hunting,  and  over  which  he  might 
j'ule,  exclude  the  motive  for  the  later,  in  the  fact 
that  the  flocks  of  the  two  brothers  had  grown  so 
large  that  they  could  not  dwell  together.  We  may 
well  conclude,  however,  from  the  last  statement,  that 
Esau  had  at  least  inherited  a  large  part  of  the  herds 
of  Isaac,  although  Keil  assumes  the  contrary. 

Second  Sectio?i,     Esau^s  sons  and  qrandsons  as 
the  ancestors  of  tribes  (vers.  9-14;  comp.  1  Chron.  i. 

36,  37). — To  Mount    Seir The  mountain-range 

between  the  Dead  Sea  and  the  Ailaniiic  Gulf.  The 
northern  part  w.as  called  Gebalene,  and  the  southern 
Es  Sherah  (see  Keil,  p.  233;  Winer's  Heal  Wiirter- 
bueh  [Kitto,  new  edition.  Smith,  Murphy. — A.  G.], 
ind  the  Geographies  of  the  Bible).  "  While  the  sons 
of  Aholibamah  became  directly  heads  of  tribes,  it 
was  only  the  grandsons  of  the  other  two  wives,  each  i 
of  whom  bare  only  one  son,  who  attained  this  dis- 
tinction. There  were  thus  thirteen  heads  of  tribes, 
or,  if  we  exclude  Amalek,  who  was  born  of  the  con- 
cubine Timnah,  twelve,  as  with  the  Nahorites,  Ish- 
maelites,  and  Israelites."  Knobel.  [It  is  probable, 
as  Hengstenberg  has  shown,  that  this  Amalek  was 
Ihc  ancestor  of  the  Amalekites  who  opposed  the 
Israelites  in  their  march  through  the  desert;  ami 
Uiat  this  is  what  Balaaip  iUudes  to  when  he  says  that 


Amalek  was  tlie  first  of  the  nations,  not  the  o.dest, 
but  the  first  who  made  war  with  the  Israelites  aftei 
they  became  the  covenant  people  of  God.  The  ref- 
erence to  the  field  of  the  Amalekites,  ch.  xiv.  7,  i» 
not  in  opposition  to  this,  since  it  is  not  said  in  tha; 
passage  that  the  Amalekites  were  slain,  but  that  thej 
were  slain  who  occupied  the  country  which  after- 
wards belonged  to  this  tribe.  It  is  not  probable  that 
a  people  who  played  so  important  a  part  in  the  his 
tory  of  Israel  (see  Numb.  xiii.  29  ;  xiv.  13  ;  Judg 
vi.  3;  vii.  12;  xii.  15;  1  Sam.  xiv.  48;  xv.  2  flf. ; 
xxvii.  8  ;  2  Sam.  viii.  12)  should  have  been  without 
their  genealogy  in  the  book  of  Genesis.  Amalek 
probably  separated  himself  early  from  his  brethren, 
perhaps  from  the  fact  of  his  birth  not  lieiiig  strictly 
legitimate,  and  grew  into  an  independent  people,  who 
seem  to  have  had  their  main  position  at  Kadesh,  Id 
the  mountains  south  of  Judah,  but  spread  themselves 
throughout  the  desert  and  even  into  Canaan.  See 
IlE.NGsrENBERG  :  Beitrdge,  vol.  iii.  p.  302  8'. — A.  G.] 
There  were  three  divisions  from  the  three  wives. — 
The  sons  of  Elliphaz. — For  the  ethnographic  im- 
portance of  these  names,  compare  Knobel  and  thfl 
Bible  Uicticmaries.  Amalek,  see  above. — These 
are  the  sons  of  Adah. — Since  Timnah  was  a  con- 
cubine, it  is  assumed  that  Adah  had  adopted  her. 

Third  Section.  Tlie  Edontitic  tribe-princes  (vers. 
15-19).  "n-'Slbs,  probably  from  C^bx  or  a''Sb.S  = 
mnsiTB ,  families,  heads  of  families,  is  the  peculiar 
title  of  Edomitic  and  Horitic  phylarchs,  only  once, 
Zech.  ix.  7,  xii.  5,  applied  to  Jewish  princes  or  gov- 
ernors. Knobel  is  entirely  wrong  when  he  explains 
these  names  geographically."  Keil.  But  they  may 
have  established  themselves  geographically  within 
more  or  less  fixed  limits,  e.  g.  Teman  (Edom  from 
Teman  to  Dedau,  Ezek.  xxv.  13). 

Fourth  Section.  Genealogy  of  ihe  Horites  (vers. 
20-30;  comp.  1  Chron.  i.  38-42).— Of  Seir.— The 
name  of  the  ancestor  of  the  early  inhabitants  of 
Seir  is  identical  with  the  name  of  the  land,  as  is  true 
also  with  the  names  Asshur,  Aram,  Mizraini,  Cauaan, 
in  the  genealogical  table. — The  Horites. — "'"in  . 
from  nin ,  hole,  cave,  cave-man,  troglodyte. — Who 
inhabited  the  land — i.  e.,  the  earlier  inhabitants 
in  contrast  with  the  Edomites.  The  land  of  the 
Edomites  is  full  of  caves  (Robinson,  "  Researches," 
vol.  ii.  p.  551  ff.).  "The  inhabitants  of  Iduma;a 
use  them  for  dwellings.  Jerome,  upon  Obadiah,  says 
they  had  dwellings  and  sheeptblds  in  caves.  This  was 
peculiarly  true  of  the  aboriginal  Horites,  who  (Job 
XXX.  6)  are  described  by  this  peculiarity.  It  is  re- 
markable that  the  description  of  the  wretched  man- 
ner of  living  and  evil  courses  of  the  Horites,  givcL 
in  the  book  of  Job,  are  still  accurately  true  to-da; 
of  the  dwellers  in  the  old  Edomitic  land."  Knobel. 
The  Horite  table  first  enumerates  seven  princes,  then 
their  sous,  among  whom  the  name  Anah  occupies  a 
prominent  place  (ver.  24),  who  is  said  in  Luther's 
version  [also  in  the  English. — A.  G.],  following  the 
error  of  the  Talmud,  "  to  have  found  the  mules  in 
the  wilderness."  He  discovered  rather  in  the  desert 
D^:c^n  ,  warm  springs  (Vulgate),  which  may  refei 
to  the  warm  sulphur  springs  of  Calirrhoe,  in  Wady 
Zerka  Maein,  or  to  those  in  Wady  El  Ahsa,  south 
east  of  tlie  Dead  Sea,  or  to  those  in  Wady  Hamad 
between  Kerek  and  the  Dead  Sea.  For  further  de 
tails  see  Knobel  and  Keil,  the  hitter  of  whom  re- 
marks that  the  notice  of  his  feeding  the  asses  maj 
indicate  that  these  animals  led  to  the  discovery  of 
the  springs,  p.  225,  note.     Besides  the  sons,  then 


i76 


GE^'ESIS,  OR  TPE  FIRST   BOOK  OF   MOSES. 


«re  two  daughters  named  in  this  genealogical  table, 
Thhnnah  and  Aholihamah.  "  Thimnah  may  per- 
haps be  the  same  person  with  the  concubine  of  Eli- 
phaz,  ver.  12.  Aholihamah  is,  however,  not  the 
same  with  the  wife  of  Esau."  Keil.  There  may 
nave  been,  also,  more  than  one  person  of  the  name 
of  Tliimnah.  For  the  ditferenccs  between  this  cata- 
.ogue  and  that  in  1  Chron.,  comp.  Keil,  p.  234. 
[These  diversities  are  maiidy  those  which  arise  from 
the  substituting  one  weak  letter  for  another. — A.  O.] 
The  princes  are  still  named  once  more,  as  they  gave 
their  names  to  tribes  or  districts.  Knobel  attempts 
to  explain  these  names  as  if  they  were  geographical 
and  not  personal,  which  Keil  should  not  so  strongly 
have  opposed.  [Keil  shows,  however,  how  vain  and 
groundless  this  attempt  is,  by  the  fact  that  the  son 
of  Zibeon  discovered  the  warm  springs,  which  proves 
i  course  that  this  is  a  table  of  the  names  of  per- 
sons, and  not  of  tnbes  or  their  localities. — A.  G.] 

Fifth  Sfclion.  The  kings  of  llie  land  of  Edom 
(vers.  31-39;  comp.  1  Chron.  i. '43-60).  Out  of  the 
original  discordant  or  opposing  Edomile  and  Horite 
princes  there  sprang  one  united  kingdom,  the  Edom- 
itic  element  being  undoubtedly  the  predominant. 
From  the  statement  here  made,  it  is  plain  that  the 
kings  were  not  hereditary  kings ;  in  no  case  does  the 
son  succeed  to  the  father's  throne.  Still  less  are  we 
to  suppose,  with  Keil,  Hengstenberg  [also  Murphy, 
Jacobus,  and  others. — A.  G.],  that  it  was  a  well- 
ordered  elective  monarchy,  with  chosen  kings,  since 
in  that  case,  at  least,  some  of  the  sons  would  have 
succeeded  their  fathers.  (Knobel  wavers  between 
the  assumption  of  elections  and  usurpations.)  It  is 
rather  in  accordance  with  the  Edomitic  character 
(see  the  blessing  of  Isaac  i,  that  a  circle  of  usurpa- 
tions should  arise  out  of  the  turbulent  transition 
state ;  dark  counterparts  of  the  way  and  manner  in 
which  the  judges  in  Israel  wrought  together  or  fol- 
lowed one  another  at  the  calling  of  God.  Thus  Bela, 
of  Dinhaba.  city  of  plunder,  as  devourer  (as  despotic 
Balaam),  might  well  begin  the  series.  And  the  name 
of  Jobab,  one  who  with  the  howling  of  the  desert 
breaks  forth  from  his  fa.stness,  confirms  the  mode  of 
the  kingdom  as  already  intimated.  Husham  seems 
to  have  gained  hi-i  power  and  position  by  surprise, 
Hadad  by  violence,  and  Samlah  by  political  arts  and 
fraud.  With  Saul,  therefore,  we  first  mcft  with  one 
who  was  desired  and  chosen,  and  the  remark  that  he 
was  succeeded  by  Baal-hanau,  gracious  lord,  and  he 
by  Hadar,  rich  in  lionor,  whose  wife  bears  a  truly 
pious  name,  justifies  the  conjecture  that  tlie  savage, 
uncultivated  forms  of  violence  and  cunning  gradually 
gave  place  to  the  more  noble  foi-ms.  Of  this  eighth 
king  of  the  Edomite.'*,  ii  is  not  said  here  that  he  died. 
The  table  closes,  therefore,  with  the  time  of  Hadar. 
Keil  justly  a.ssunies  that  the  tribe-princes  or  phylarchs 
(who,  indeed,  as  i)er8ons,  did  not  tbllow  each  other, 
hut  were  cotemporary,  and  as  hereditary  dignities 
located  and  fixed  themselves  geographically)  existed 
H.s  cotemporaricf  with  the  kings  (with  legard  to  Ex. 
IV.  16,  comp.  Ninnb.  xx.  14  ff.).  "While  Moses 
treats  with  the  king  of  Edom  with  reference  to  a 
Dassage  through  his  land,  in  the  song  of  Moses  it  is 
he  tribe-princes  who  are  filled  with  fear  at  the 
niraculous  passage  of  the  Israelites  through  the  Red 
Sea  (comp.  Exek.  xxxii.  2'.t).  We  may  urge  further 
that  the  account  of  the  seats  of  these  phylarchs, 
vers.  40^3,  follows  after  the  catalogue  of  the 
kings."  Keil. — Before  there  reigned  any  king 
over  the  children  of  Israel.— It  has  been  inferred 
from    tlja  statement,  that  Genesis,  or  the  part  of 


Genesis  lying  before  us  here,  was  not  composed  unti 
the  time  of  the  kings  in  Israel.  Deliizsch  repl  eg  t< 
this,  that  the  narrator  might  have  inserted  this  clause 
from  the  stand-point  of  the  promise  spoken,  e.  g.  ch. 
xvii.  1  and  ch.  xxxv.  11.  Then,  indeed,  we  should 
have  expected  another  mode  of  expression.  But 
how  obvious  it  is  to  suppose  that  this  phrase  is  an 
interpolation  by  a  later  writer  !  ["The  phrase  does 
not  imply  that  monarchy  began  in  Israel  immediately 
after  those  kings ;  nor  does  it  imply  that  monarchy 
had  begun  in  Israel  at  the  time  of  the  writer ;  aa 
I.'iaac's  saving  '  that  my  soul  may  bless  thee  before  I 
die,'  does  not  imply  that  he  was  dead  at  the  time  of 
his  saying  so.  It  simply  implies  that  Israel  was  ex- 
pected to  have  kings,  as  Isaac  was  expected  to  die." 
Murphy.  The  sentence  is  in  its  place,  and  the  sun- 
position  of  any  interpolation  is  needless  and  there- 
fore unwarrantable. — A.  G.]  But,  carefully  consid- 
ered, this  table  points  back  to  a  very  remote  time  of 
the  Edomitic  kingdom.  Leaving  out  of  view  the 
fact,  that  usurpations  follow  each  other  far  more 
rapidly  than  hereditary  sovereigns,  we  must  ob 
serve  that  no  one  of  tlie-se  kings  ever  appears  else 
where,  or  is  in  any  way  involved  in  the  Israelitisk 
history.  Some  have,  indeed,  supposed  that  Hadad 
the  son  of  Bedad,  ver.  36,  is  identical  with  the  Edom 
ite  king  who  rebelled  against  Solomon  (1  Kings  xi. 
14),  yet  the  various  distinctions  of  the  two  differ 
altogether  (see  Keil,  p.  236).  Hengstenberg,  with 
much  stronger  force,  concludes,  from  the  fact  that  he 
is  said  to  have  smitten  .Midian  in  the  field  of  Moab, 
that  he  must  have  been  nearly  a  contemporary  with 
Moses,  since  at  the  time  of  Gideon  the  Midianitea 
disappeai-  from  the  history. — Bela  the  son  of  Beor. 
— It  is  merely  an  accidental  coincidence,  that  Balaam 
also,  whose  name  is  related  to  Bela,  is  a  son  of  Beor, 
although  even  Jewish  expositois  have  here  thought 

of  Balaam  (see  K.nodkl,  p.  2SG). — Of  Bozrah An 

important  city  of  the  Edomites  (Is.  xxxiv.  6  and 
other  passages).  Knobel  thinks  that  the  name  has 
been  preserved  in  the  village  Busaireh  [see  Robin- 
son :  "Researches,"  vol.  ii.  p.  611  B'. — A.  G.].  For 
Masrekah  and  Rehoboth,  see  Knobel.  [Keil  holds 
that  the  allusion  to  the  river  determines  the  locality 
to  be  on  the  Euphrates  ;  probably  it  is  the  Errachabi 
or  Rachabeh  on  the  Euphrates  near  the  mouth  of  the 
Chaboras. — A.  G.]  We  prefer,  however,  to  seek  it 
at  some  small  nahar,  river,  in  Edom. — Hadar,  1 
Chron.  i.  50,  erroneously  Hadad. — Mezahab. — 
Regarded  by  Knobel  as  masculine,  by  Keil  as  femi- 
nine, but  the  former  is  more  probable.  [Keil  makes 
Matrcd  the  mother  of  his  wife,  and  Mi'zahab  her 
mother.  Murphy  regards  both  as  masculine  nouns. 
There  is  no  general  rule,  other  than  usage,  to  deter 
mine  the  gender  of  many  Hebrew  names,  and  the 
usage  is  not  uniform.  See  Green's  "Grammar," 
§  l(i7. — A.  G.]  Keil  supposes  that  the  last-named 
king,  Hadar,  is  the  same  one  with  whom  Moses 
treated  for  a  passage  through  his  land.  The  theory 
that  the  Pentateuch  must  be  entirely  referred  to  Mo- 
ses, probaljly  lies  at  the  basis  of  this  supposition. 
The  ciitical  history  of  the  Bible,  however,  cannot 
<lepend  upon  such  conjectures.  If  we  take  into  ac- 
count ihe  strong  desire  in  the  Edomitic  race  for  do 
minion,  we  ojay  well  conjecture  that  the  first  usurp» 
tion  began  soon  after  the  death  of  Es.au's  grandsona 
"If  now,"  Keil  remarks,  "we  place  their  death 
abo\it  two  hundred  and  fifty  years  before  the  exodus 
of  Israel  from  Egypt,  there  would  be  a  period  of 
two  hundred  and  ninety  years  before  the  arrival  oi 
Israel  at  the   borders  of  Edom  (Numb.  xx.  14) ;  • 


CHAP.    XXXVI.    1-4S. 


57} 


period  long  enough  for  the  reigns  of  the  eiglit  kings, 
even  if  the  liingdom  arose  first  after  the  death  of 
the  phylarehs  mentioned  in  vers.  15-18."  We  may 
add,  further,  tliat  the  tables  may  possibly  close  with 
tht  beginning  of  Hadar's  reign,  and  hence,  perhaps, 
we  have  a  more  detailed  account  of  his  family.  We 
should  thus  only  have  to  <livide  the  two  hundred  .and 
ninety  years  between  the  seven  kings.  An  average 
of  forty  years  is  certainly,  however,  a  very  long  pe- 
riod to  assiLin  to  a  circle  of  such  despotic  sovereigns. 
[If,  however,  the  kings  co-existed  with  the  dukos, 
and  were  elective,  chosen  probably  by  these  dukes 
or  phylarehs,  and  began  soon  after  the  death  of  Esau, 
we  shoiJd  have  a  longer  average.  The  length  of 
human  life  at  that  period  would  justify  the  assump- 
tion of  these  longer  reigns ;  if  there  is  good  reason 
to  beUeve,  as  there  seems  to  be,  that  their  reigns 
were  peaceful,  and  not  violent  usurpations.  All 
these  calculations,  however,  depend  upon  the  length 
of  the  period  of  the  bondage. — A.  G.] 

Sij-th  Section.  The  permanent  iribe-princea,  or 
the  seats  of  their  power,  in  Edom  (vers.  40-43  ;  eomp. 
1  Chron.  i.  51-54).  It  is  plain  that  we  have  here 
the  geographical  position  of  the  original  personal 
tribe-princes,  recorded  under  the  political  provincial 
tribe-names,  i.  e.,  we  have  the  ethnographic  and 
geographical  divisions  of  the  kingdom  of  Edom  ;  and 
Keil  justly  rejects  the  assertion  of  Bertheau,  that 
there  follows  here  a  second  cat  ilogue  of  the  Edomitic 
princes,  who  perhaps,  after  the  death  of  Hiidar, 
'  restored  the  old  tribal  institution  and  the  heredi- 
t:iry  aristoer.icy." — After  their  places,  according 
to  their  families,  by  their  names. — After  tlie 
names,  i.  e.,  which  they  had  formed  for  their 
families  and  places.  Hence  many,  perhaps  the 
most,  of  the  old  names  of  princes  have  passed  over 
into  new  names  of  tribes  and  localities. — 1.  Thim- 
nah=:Amalek  (see  vers.  12,  16,  and  22). — 2.  AI- 
wah. — Here  the  Horitic  name  Alwan,  ver.  23,  ap- 
pears to  have  forced  its  way  through  the  Edomite 
dominion.  —  3.  Jetheth. — 4.  Aholibamah. — Per- 
haps the  district  of  tlie  sons  of  Aholibamah,  ver.  2. 
Keil  is  inclined  to  refer  it  to  the  Horite  Aholibamah, 

ver.  25. — 5.  Elah Reminds   us   of  Elon,  ver.   2, 

and  of  Eliphaz  his  grandson  and  Esau's  son,  whose 
sons,  Omar,  Zepho,  and  Gatam  (ver.  11),  may  per- 
,haps  have  gone  up  into  the  district  of  Kenaz. — 6. 
Pinon. — -7.  Kenaz. — Points  back  to  Kenaz,  the  son 
of  Eliphaz,  ver.  11. — 8.  Theman. — This  was  the 
name  of  the  first  son  of  Eliphaz,  ver.  11. — 9.  Mib- 
lar. — Goes  back,  perhaps  through  Bozra,  to  a  tribe- 
prince.  The  signification  of  Zepho,  ver.  11,  is  analo- 
gous.— 10.  Magdiel — Is  perhaps  connected  with 
Uanahath,  ver.  23. — II.  Iram. — "  nl3:<  is  the  sea- 
point  Aila.  "iS'S  is  the  same  with  Phunou,  a  camp- 
ing place  of  the  Israelites  (Xumb.  xxxiii.  43  f), 
celebrated  for  its  mines,  to  which  many  Christians 
were  sent  by  Diocletian,  situated  between  Petra 
and  Zoar,  northeasterly  from  Wady  Jlusa  (Ritter, 
xiv.  p.  12.5  ffl.  "a^n,  the  capital,  ■'3'Q^nn  T^s  , 
ver.  34."  Keil.  Mibzar  might  be  referred  to  Petra, 
Knotiel  thinks,  since  it  is  a  stronghold,  but  that  place 
is  usually  called  Selah. — He  is  Esau.— The  conclu- 
sion of  tlie  narrative  is  entirely  in  accordance  with 
the  Hebrew  conception  of  the  personal  character 
and  relations  of  history.  Esau  is  actually  "  the 
father"  and  not  merely  the  founder  of  Edom,  as 
he  lives  on  in  his  toledoth.  This  close  of  the 
toleiloth  of  Esau  points  forward  to  the  toledoth  of 
lac  >b. 


BflCTRINAL  AND  ETHICAL. 

1.  The  sacred  history  hangs  up  in  the  .reasi  re 
house  of  the  Old  Testament  the  tables  of  -.he  tole- 
doth of  Ei^au,  not  merely  because  he  too  ?eceivedt 
blessing  from  God,  and  had  the  promise  of  a  blessing 
(Kein,  but  more  especially  because  he  now  break» 
the  band  of  the  theocracy,  and  passes  out  of  view, 
just  as  it  had  done  with  the  tables  of  the  nations,  and  all 
the  succeeding  genealogical  tables.  God,  indeed,  per- 
mits the  heathen  to  go  their  own  way  (.\cts  xiv.  16  ; 
Ps.  Ixxxi.  13),  but  is  mindful  of  all  his  children  (Acts 
XV.  14  f  ;  xvii.  26),  even  those  who  are  in  the  king, 
dom  of  the  dead  [but  in  a  different  sense,  surely 
— A.  G.]  (Luke  xx.  38  ;  1  Peter  iv.  6),  and  hence 
the  people  of  God,  too,  preserve  their  memory  in 
hope. 

2.  We  may  suppose  that  Edom  at  first  preserved 
the  patriarchal  religion,  although  in  a  more  external 
form.  Its  vicinity  to  the  trilie  of  Judah,  if  it  made 
any  proper  use  of  it,  was  a  permanent  blessing.  The 
idolatry  of  Edom  is  not  referred  to  frequently  even  in 
later  history.  The  only  allusions  are  1  Kings  xi.  1 ; 
ix.  8  ;  2  Chron.  xxv.  14.  From  these  intimations  we 
may  infer  that  Edom  declined,  to  a  certain  extent, 
into  heathen,  religious  darkness,  but  much  more  in- 
to moral  depravity  (see  Ex.  xv.  15,  and  other  pas- 
sages). The  people  of  Israel  are  frequently  remind- 
ed, however,  in  the  earlier  history,  to  spare  Esau's 
people,  and  treat  them  as  brethren  (Deut.  ii.  4,  5 ;  xxiii. 
7,  8).  It  may  be  remarked,  by  the  way,  that  these 
passages  show  the  early  age  of  Deuteronomy,  since 
Edom  stands  in  other  relations  at  a  later  period.  The 
refined  theocratic  recollection  in  Edom,  avails  so  far 
as  to  even  awaken  and  cherish  its  jealousy  of  Israel. 
And  in  this  respect  Edom  stands  in  the  relation  of 
an  envious,  malicious,  .and  fake  brother  of  Israel, 
and  becomes  a  type  of  Antichrist  (Obadiah).  This, 
however,  does  not  exclude  the  promise  of  salvation 
for  the  historic  Edom,  in  its  individual  members 
(Isai.  xi.  14;  Jer.  xlix.  17  fF.).  We  do  not  read  of 
any  special  conversion  of  Edom  to  Cliristianity,  per 
haps  (see,  however,  Mark  iii.  8),  because  the  violent 
conversion  of  Edom  to  the  Jewish  faith,  under  John 
Hyrcanus,  had  first  occurred,  by  which  Edom  was  par. 
tially  merged  into  the  Jews,  and  partially  amalga- 
mated  with  the  Bedouin  Arabs.  To  return  back  to 
Jacob,  or  to  fall  away  to  Ishmael,  was  the  only  alter- 
native open  to  Edom. 

3.  In  the  Herodian  slaughter  of  the  children  at 
Bethlehem,  however,  the  old  thought  of  Esau,  to  kill 
his  brother  Jacob,  becomes  actual  in  the  assault  upon 
the  life  of  Jesus. 

4.  The  history  of  the  Edomites  falls  at  last  mtii 
the  history  of  the  Herods.  For  this  history,  as  for 
that  of  Edom,  we  may  refer  to  the  Bible  Dictionaries, 
the  sources  of  religious  history  (Josephus,  and 
others),  and  books  of  travels.  [Robinson,  "  Re- 
searches," vol.  ii.  p.  551  ff. — A.  G-] 

5.  The  table  here  is  composed  of  several  tablej 
which  portray,  vividly  and  naturally,  the  origin  of 
a  kingdom:  I.  The  period  of  the  iribe-chiels ;  2. 
the  iieriod  of  the  peculiar  [lermanent  tribe-princes ; 
3.  the  period  of  the  formation  of  the  kingdom,  and 
its  continued  existence  upon  the  basis  of  permanent 
tribe  principaUiies  or  dukedoms. 

8.  The  subjugation  of  the  Horites  (whom  ne  ar» 
not  to  regard  as  savages,  merely  because  they  dwell 
in  caves)  by  the  Edomites,  and'  the  fusJcn  of  both 
oeople  inderan  Edomitic  kingdom,  represents  to  ui 


578 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSES. 


vividly  the  process  of  the  fonnation  of  a  people,  as 
in  a  precisely  similar  way  it  has  occurred  a  hundred 
times  in  the  history  of  the  world.  In  sacred  history 
we  may  refer  here  especially  to  the  rise  of  the  Sa- 
maritans, and  in  later  history,  to  the  formation  of 
the  Roman  people.  The  Franks  overcame  the  Gauls 
as  the  Edomltes  the  Horites,  although  under  different 
moulding  relations.  This  great  forming  process  is  now 
■  takins  place  under  our  very  eyes  in  North  America. 
But  these  historical  growths  of  a  people  are  the  sub- 
ject of  a  special  divine  providence  (Acts  xvii.  26). 

7.  We  are  here  reminded  again  of  the  prominent 
personal  view  of  all  the  relations  of  life  in  the  sacred 
Scriptures.  At  the  close  of  the  whole  evolution  of  a 
people  it  is  said  again :  This  is  Esau.  He  lives  still, 
as  the  father,  in  the  entire  people ;  stamps  even  the 
Horitic  element  with  his  own  image. 

8.  The  discovery  of  the  wann  springs  by  Anah, 
is  an  example  of  human  discoveries  in  their  accidental 
and  providential  bearings  and  significance.  [Words- 
worth says :  There  is  an  important  moral  in  these 
generatioris  of  Ei^au.  They  show  that  the  families  of 
the  carnal  race  of  this  world  develop  themselves 
more  rapidly  than  the  promised  seed.  Ishmael  and 
Esau  come  sooner  to  their  possession  *^an  Isaac  and 
Jacob.  The  promised  seed  is  of  slow  gr  » fit.  It  is 
like  the  grain  of  mustard-seed  (Matt.  xiii.  31).  The 
fulfilments  of  all  God's  promises,  of  great  blessings 
to  his  people,  are  always  long  in  coming.  But  the 
kingdoms  of  this  world  would  soon  fade,  while  the 
kingdom  of  heaven  will  endure  for  ever  (p.  147, 148). 
— A.G.] 


HOMTLETICAL  AND  PEAOTIOAl. 

Meditations  upon  this  chapter  must  be  connected 
with  the  general  declarations  as  to  Esau,  e.  g.,  with 
Isaac's  blessing  upon  him,  with  the  prophetic  p.is- 
Bages  relating  to  Esau,  with  the  history  of  the  Herods, 
with  Acts  xvii.  26,  or  with  other  New  Testament 
passages. — The  fulfilling  of  tlie  blessing  upon  Esau. 
— Esau's  development. — The  ancient  and  modern 
Edom. — How  Israel  even  in  later  days  regarded  the 
fraternal  relation  of  Edom  as  sacred. 

Starke  :  This  narrative  of  Esau  has,  doubtless,  its 
important  uses,  partly  as  it  shows  how  richly  God 
fulfils  his  promises (ch.  xxv.  23  ;  xxvii.  39,  40),  partly 
as  it  sets  before  the  descendants  of  Jacob,  how  far 
the  boundaries  of  Esau's  descendants  reach,  and 
partly  as  thence  the  Israelites  are  earnestly  forbidden 
to  encroach  upon  them(Deut.  ii.  4,  6),  except  in  rela- 
tion to  the  Amalekites  (Ex.  xvii.  14).  Moreover, 
there  were  many  pious  men  among  the  descendants 
of  Esau,  who  were  in  covenant  with  God.  Observe 
how  the  patriarchal  sacrificial  service  continued  for 
a  long  time  among  the  Edomltes,  until,  after  the 
exodus  of  the  Israelites  from  Kgyi)t,  the  church  of 
the  Edomltes  gradually  declined,  etc.  (Taken  in  part 
from  Rambach'.')  "  Ecclesiastical  History.")  Ver.  3. 
These  names  lead  one  to  think  of  Jolj's  friends.  (He 
then  remarks,  that  .some  suppose  that  Job's  friend 
Eliphaz  descended  from  this  one,  while  oiherB  regard 
tho  Eliphaz  of  Job  as  still  older.)  View  of  the  Edo- 
milM  and  of  the  Amalekites. — (Ver.  24.  Mulea,  ac- 


cording to  Luther.  The  Hebrew  word  occurs  bet 
once  in  the  sacred  Scriptures,  and  is,  therefore,  more 
difficult  to  explain.  The  Sept.  has  formed  from  it  a 
man's  name;  the  Chaldee  renders  u  "giants;"  the 
Samar.  Emim,  a  race  of  giants  ;  in  the  Arabic  some 
understand  a  kind  of  warm  bath;  others,  a  kind  ol 
healing  drug.) — Ver.  33.  This  Jobab  is  held  by  some, 
though  without  any  good  reason,  as  the  same  with  Job. 
— OsiANDER :  The  kingdom  of  Christ  alone  endure 
and  is  eternal;  the  other  kingdoms  and  sovereign 
ties,  which  are  of  this  world,  are  subject  to  fre- 
quent changes,  and,  indeed,  decay  and  perish  (Ps. 
Ixxxix.  3,  4).  Whatever  rises  rapidly  disappears 
rapidly  also  (Ps.  xxxvii.  36  f.).  Lanqe  :  Jacob,  not 
less  than  Abraham  and  Isaac,  was  a  type  of  Christ: 
1.  According  to  the  promise,  the  lord  over  all 
Canaan,  but  he  had  nothing  of  his  own  there  but 
the  parcel  of  the  field  which  he  bought  at  Shechem. 
Thus,  Christ  also  is  the  Lord  of  the  whole  world, 
etc. ;  2.  Jacob  a  great  shepherd,  Christ  the  chief 
shepherd  ;  3.  Jacob's  long  service  for  Rachel  and 
Leah,  Christ  in  the  form  of  a  servant  and  his  ser^ 
vice ;  4.  Jacob  gained  two  herds,  Christ  the  Jew* 
and  Gentiles  ;  5.  Jacob  a  prophet,  priest,  and  king, 
the  three  offices  of  Christ ;  6.  Jacob's  wrestling, 
and  Christ's  agony  and  struggle ;  7 .  Jacob  lame 
in  his  thigh,  Christ  and  the  prints  of  the  nails  and 
spear;  8.  Jacob  left  behind  him  twelve  patriarchs, 
Christ  the  twelve  apostles.  Geri.ach  :  Calvin's  re- 
marks.  We  must  here  remember,  that  those  sep- 
arated from  God's  covenant  rise  quickly  and  de- 
cay rapidly,  like  the  grass  upon  the  house-tops, 
which  springs  up  quickly  and  soon  withers  be- 
cause it  has  no  depth  of  earth  and  roots.  Both 
of  Isaac's  sons  have  the  glorious  promise  that 
kings  shall  come  from  them  ;  now  they  appear  first 
among  the  Edomltes,  and  Israel  seems  to  be  set 
aside.  But  the  course  of  the  history  shows  how 
much  better  it  is  first  to  strike  the  roots  deep  in- 
to  the  earth,  than  to  receive  immediately  a  tran- 
sitory glory  which  vanishes  away  in  a  moment. 
The  believer,  therefore,  while  he  toils  slowly  on- 
wards, must  not  envy  ihe  rapid  and  joyful  pro- 
gress of  others,  for  the  permanent  prosperity  and 
blessedness  promised  to  him  by  the  Lord  is  of 
far  greater  value. — Schroder:  (Ranke:)  The  Is- 
raelites also  were  to  be  encouraged  in  their  con- 
test, through  the  conspicuous  victory  which  the 
Edomltes  la  earlier  times  had  obtained  over  the 
numerous  tribes  of  Seir.  (Baumgarten :)  This  exter- 
nal glory  in  the  very  beginning  of  Esau's  history, 
stands  in  striking  contrast  to  the  simple  relations 
in  the  family  of  Jacob,  but  corresponds  jjerfectly 
with  the  whole  previous  course  of  our  history, 
which,  from  the  begiiming,  assigns  worldly  power 
and  riches  to  the  line  which  lies  beyond  the  cove 
nant  and  union  with  God,  while  it  sets  forth  the 
litnnility  and  retiiing  nature  in  the  race  chosen  by 
(loil. — In  later  history,  the  kingdom  among  the 
lidomites  ilppears  to  have  been  hereditary  (I  Kings 
xi.  14). — Ver.  43.  (Baumgarten  :)  We  may  ex 
plain  the  fact  that  only  eleven  names  are  found 
liere,  while  there  are  fourteen  above,  upon  th« 
supposition  that  some  of  the  seats  of  power  em 
braced  more  than  one  princely  fimilv. 


CBAP.   XXXVII.  1-S8.  57* 


THIRD    PERIOD. 

The  Genesis  of  the  People  of  Israel  in  Egypt  from  the  Twelve  Branches  of  Israel 
or  the  History  of  Joseph  and  his  Brethren.  Joseph  the  Patriarch  of  the  Faith 
dispensation  through  Humiliation  and  Exaltation. — Ch.  XXXVII.  1 — L. 


FIRST     SECTION. 


Jacob's  incormderate  fondness  for  Joseph.     Joseph's  dreams.     Hit  hrothers'  envy.     Joseph  sold 

into  Egypt. 


Chaptkb  XXXVn.   1-36. 

1  And   Jacob   dwelt   in  tlie   land  wherein   his   father  was  a  stranger,  in  the  land  of 

2  Canaan.  These  are  the  generations  of  Jacob.  Joseph  being  seventeen  years  old,  waa 
feeding  the  flock  with  his  brethren  ;  and  the  lad  was  with  the  sons  of  Bilhah,  and  with 
the  sons  of  Zilpah,  his  father's  wives :  and  Joseph  brought  unto  his  father  their  evil 

3  report.'  Now  Israel  loved  Joseph  more  than  all  liis  children,  because  he  was  the  son 
of  his  old  age'';    and   he  made   him  a  coat  of  many  colors'  [a  beautiful  robe,  oh.  rxvii.  is], 

4  And  wijen  his  brethren  saw  that  their  fatlier  loved  him  more  than  all  his  brethren,  they 

5  hated  him,  and  could  not  speak  peaceably  unto  him.     And  Joseph  dreamed  a  dream. 

6  and  he  told  it  to  his  brethren :  and  they  hated  him  yet  the  more.     And  he  said  unto 

7  them.  Hear,  I  pray  you,  this  dream  which  I  have  dreamed  :  For,  behold,  we  were 
binding  sheaves   in  the   field,  and,   lo.   my  sheaf  arose,   and   also  stood  upright;    and, 

8  behold,  your  sheaves  stood  round  about,  and  made  obeisance  to  my  sheaf  And  his 
brethren  said  unto  him,  Shalt  thou  indeed  reign  over  us?  or  shalt  thou  indeed  have 
dominion  over  us?  and  they  hated  him  yet  the  more  for  his  dreams,  and  for  his  words. 

'  9  And  he  dreamed  yet  another  dream,  and  told  it  to  his  brethren,  and  said.  Behold,  I  have 
dreamed  a  dream  more ;   and,  behold,  the  sun  and  the  moon  and  the  eleven  stars  made 

10  obeisance  unto  me.  And  he  told  it  to  his  father,  and  to  his  brethren;  and  his  (inther 
rebuked  him,  and  said  unto  him.  What  is  this  dream  that  thou  hast  dreamed  ?  Shall  ] 
and   thy  mother  and  thy  brethren   indeed   come  to  bow  down  ourselves  to  thee  to  the 

11  earth?     And  his  brethren  envied  him;   but  his  father  observed  [kept,  prcserTed]  the  say- 
12,  1.3  ing.    And  his  brethren  went  to  feed  their  father's  flock  in  Shecliem.     And  Israel  said 

unto  Joseph,  Do  not  thy  brethren  feed  the  flock  in  Shecliem?  come,  and  I  will  send  thee 

14  unto  them.  And  he  said  to  him.  Here  am  I.  And  he  said  to  him.  Go,  I  pray  thee, 
see  whether  it  be  well  with  thy  brethren,  and  well  with  the  flocks;  and  bring  me  word 

15  again.  So  he  sent  him  out  of  the  vale  of  Hebron,  and  he  came  to  Shechem.  And  a 
certain  man  found  him,  and,  behold,  he  was  wandering  in  the  field  :   and  the  man  asked 

16  him,  saying,  What  seekest  thou?     And   he  said,  I  seek  my  brethren:  tell  me,  I  pray 

17  thee,  where  they  feed  their  flocks.  And  the  man  said.  They  are  departed  hence;  for  I 
heard   them  say,   Let  us  go  to  Dothan    [the  two  wells].     And    Joseph    went    afler  h;« 

18  brethren,  and  found  them  in  Dothan.     And  when  they  saw  him   afar  off,  even  before 

19  he  came  near  unto  them,  they  conspired  against  him  to  slay  him.     And  they  said  one 

20  to  another.  Behold,  this  dreamer  [man  ol  dreams]  cometh.  Come  now,  theiefore,  and  lei 
us  slay  him,  and  cast   him  into  some   pit ;   and  we  will    say.  Some  evil   beast  Lath   de- 

21  voured  him  :   and  we  wi'l  see  what  will  become  of  his  dreams.     And  Reuben  h'lard  it 


s»80 


GENESIS.  OR   THE  FIRST   BOOK   OF  MOSES. 


and  he  delivered  him  [sought  to  deliver']  out  of  their  hands ;  and  he  said,  Let  us  r  it  kill  him 

22  And  Reuben  said  unto  them,  Shed  no  blood,  hut  cast  him  inio  this  pit  that  is  in  th< 
wilderness,  and  lay  no  hand  upon  him  ;  that  he  might  rid   him  out  of  their  hands,  tc 

23  deliver  him  to  his  father  again.  And  it  came  to  pass,  wnen  Joseph  was  come  unto  his 
brethren,  that  they  stripped  Joseph  out  of  his  coat,  his  coat  of  many  colors  that  vjoi 

24  on  him.     And  they  took  him,  and  cast  him  into  a  pit:  and  the  pit  was  empty,  there  was 

25  no  water  in  it.  And  they  sat  down  to  eat  bread:  and  they  lifted  up  tlieir  eyes  and 
looKed,  and,  behold,  a  company  of  Ishmaelites  [a  caravan]  came  from  Gilead.  with  theii 
camels  bearing  spices  [tragakanth-grum],  and  balm,  and  myrrh,  going  to  carry  it   down  tt 

-26  Egypt.     And  Judah   said   unto   his  brethren.  What  profit  is  it  if  we  slay  our   brother, 

27  and  conceal  his  blood  ?  Come,  and  let  us  sell  bim  to  the  Islimaelites,  and  let  not  our 
hand  be  upon  him  ;   foi  he  is  our  brother,  and  our  flesh.     And  his  brethren  were  content. 

28  Then  there  passed  by  Midianites,  merchantmen ;  and  they  drew  and  lifted  up  Joseph 
out  of  the  pit,  and  sold  Joseph  to  the   Ishmaelites   for  twenty  pieces  of  silver:  and  they 

29  brought  Joseph  unto  Egypt.      And  Reuben  returned  unto  the  pit;   and,  behold,  Joseph 

30  was  not  in  the  pit:  and  he  rent  his  clothes.     And  he  returned  unto   his  brethren,  and 

31  said,  The  child  is  not;  and  I,  whither  shall  I  go?     And  they  took  Joseph's  coat,  and 

32  killed  a  kid  of  the  goats,  and  dipped  the  coat  in  the  blood.  And  they  sent  the  coat  of 
many  colors   and  they  brought  it  to  their  father ;  and  said.  This  have  we  found  ;   know 

33  now  whether  it  he  thy  son's  coat  or  no.     And  hk.  knew  it,  and  said,  It  is  my  son's  coat 

34  an  evil  beast  hath  devoured  him  ;  Joseph  is  without  doubt  rent  in  pieces.  And  Jacob 
rent  his  clothes,  and  put  sackcloth  upon  his  loins,  and  mourned  for  his  son  many  days. 

35  And  all  his  sons,  and  all  his  daughters,  rose  up  to  comfort  him  ;  but  he  refused  to  be 
comforted ;  and  he  said,  For  I  will  go  down  into  the  grave  [sheol]  *  unto  my  son  mourn- 

36  ing.     Thus  his  father  wept  for  him.     And  the   Midianites  sold  him  into  Egypt,  unto 

Potiphar  [Septuagint:  nereijipis,  belonging  to  the  buh],  an    officer    of    Pharaoh's    [king;  Lepsius:  sun], 

and  captain  of  the  guard. 

1'  Ver.  2.^n5"l  DP3n.  LXX.,  i|*070»' ttovt^poc  ;  Vulgate,  more  strongly,  accw5atJi7/ra(re5  swos  apu(fpa/rem  crtmifw 
pestimo.    From  23T ,  an  onomatope  {dabab — dab—dabbfey^  denoting  a  light,  oft-repeated  sound  (tap-tap),  or  motitm,  like 

the  Arabic  1,^4^     leniter  incessit,  replavit.    In  either  way  the  noun  n3'n  would  come  to  mean  a  rumor  whispered,  or 

creeping  round.  It  does  not  mean  that  Joseph  made  accusations  against  them,  as  the  'v'ulgate  has  it,  but  that,  in  boyish 
simplicity,  he  repeated  what  he  had  heard  about  them.  The  root  D2*l  occurs  only  Cant.  ni.  10,  where  Gesenius  gives  it 
the  sense  o\  lightty  finwing,  which  hardly  seeras  consistent  with  the  radical  idea  of  repetition.  The  light  motion  of  the 
lips,  like  one  muttering,  or  faintly  attempting  to  speak  in  sleep,  as  our  translators  have  given  it,  is  more  in  accordance 
with  the  nature  of  the  root. — T.  L.1 

[*  Ver.  3. — D'^3pT  "iS  .  Rendered,  son  of  his  old  age,  TrjAvycros.  But,  as  Maimonides  well  remarks,  this  could  not 
have  been  the  cise  with  Joseph  in  a  degree  much  exceeding  the  relation  to  the  father  of  Issachar  and  Zebulon.  Ho 
thinks,  therefore,  that  he  was  so  called,  not  bec;iuse  he  was  late  bora,  but  because  he  stayed  at  home,  and  thus  became  his 
father's  principal  stay  and  support — "  as  L-i  the  custom  of  old  men  to  retain  one  son,  in  this  manner,  whether  the  younger* 
or  not — '^S'pTb  PT^'^  ".IIUD— that  is,  be  to  him -jTipoTpo^os  or  yTjpo/Soo-KOv,  as  the  Greeks  called  it."  In  this  view  the 
plural  form  would  be  intensive,  denoting  extreme  old  age,  to  which  the  other  places  where  the  form  occurs  would  well 
agree,  Gen.  xsi.  2,  7  ;  xliv.  20.  After  Joseph,  lieojamin  performed  this  duty.  The  Turgum  of  Onkelos  seems  to  have  had 
something  of  this  kind  in  view,  when  it  renders  it  nb  C'^DH  "l~  ,  his  wise  son — his  careful  son,  who  provided  for  him. — T.  L.) 

[3  Vc-r.  3, — C©D  rSPS,  coat  of  many  colors, — rather,  coat  of  pieces.  The  context  shows  that  it  was  something 
beautiful  and  luxurious ;  the  other  passage  where  it  occurs,  2  Sam.  xiii.  18,  shows  that  it  may  denote  a  garment  for 
either  sex,  and  the  plural  form  indicates  variety  of  construction  or  material.  The  primary  sense  of  the  root,  DOS  , 
is  diminntioTi,  not  diffusion,  as  Gesenius  says  (see  HDD).  This  is  inferred  from  the  use  of  D5X  for  something  small,  as 
the  end  or  extremity  of  anything,  and  the  parallelism  of  the  verb,  Ps.  xii.  2,— a  garment  distinguished  for  small  spot*, 
stripes,  i}T  fringes — 1.  L.] 


[*  Ver.  35. — On  the  etymology  of  31X11'  see  Excursus,  p.  585  eqq. — T.  L.] 


OENEBAL  PRELIMINARY  REMABKS. 

1.  It  is  to  be  noted  ber^  in  the  first  place,  that  thu 
history  of  Joseph  is  amplified  beyond  that  of  aiiv 
»!'  tin;  patriarchs  hitherto.  This  is  explained  liy  the 
contact  which  .Jo.seph'»  transportation  ^ives  rise  to 
between  the  Hebrew  spirit  and  the  Egyptian  cnltiire 
and  literature.  \  trace  of  this  may  be  found  in 
the  history  of  Abr.'diatn  ;  for  after  .Abraham  hail  been 
In  Eu'y(it,  his  history  be.omcs  tnore  full.  V'th  the 
neuioiabilia  of  Joseiih   connects  itself  tb  ■    ooount 


of  Moses,  who  was  educated  in  all  the  different 
branches  of  Egyptian  learning,  whilst  this  again 
)ioints  to  Samuel  and  the  schools  of  the  prophcLs. 

'1.  Knobel  regards  .loseph's  liistory  as  having  grown 
out  of  the  original  Elohistic  text  connected  with  a 
later  revision  (p.  28s).  lie  supposes,  liowever,  in 
this  case,  two  halves,  wiiieh,  taken  sej)ara'ely,  hav* 
iiosignilicance.  That  Joset)h  was  sold  into  I'-gvpt,  ac« 
cording  to  the  snjiposed  original  text,  can  iidy  be 
explain!  d  Votn  the  fact  mentioned  in  the  supposed 
additions.    Iliat  ho    had    'Ucurred    th"  hatred   of  hi» 


UUAP.    XXXVII.    1-36. 


5» 


brethren  by  reason  of  his  aapiring  dreams.  Reu- 
ben's proposition  to  cast  Joseph  into  the  pit,  and 
» liict  aimed  at  his  preservation,  was  not  added  until 
ifterwards,  it  is  said.  Even  Joseph's  later  declara- 
tion :  I  was  stolen  from  the  country  of  the  Hebrews, 
18  regarded  as  mal;ing  a  difference.  Dehtz.-ich,  too, 
^opts  a  combination  of  different  elements,  witliout, 
however,  recognizing  the  contradictions  raised  by 
Knobel  (p.  517).  He  presents,  also,  as  a  problem 
difficult  of  solution,  the  usage  of  tlie  divine  names  in 
this  last  period  of  Genesis.  In  ch.  xxxvii.  no  name 
of  God  occurs,  but  in  ch.  xxxviii,  it  is  Jehovah  that 
slays  Judah's  sons,  as  also,  in  cli.  xxxix.,  it  is  Jeho- 
vah that  blesses  Joseph  in  Potiphar's  house,  and  in 
person  ;  as  recognized  by  Potiphar  hicnself.  Oidy 
in  ver.  9  we  find  Elohim, — the  name  Jehovah  not 
being  here  admissible.  From  ch.  xl.  onward,  the 
name  Jehova':  disappears.  It  occurs  but  once  be- 
tween ch.  xl.  and  1.,  as  in  ch.  xlix.  18,  when  Jacob 
uses  it :  "I  have  waited  for  thy  salvation,  Jehovah." 
For  different  interpretations  of  this  by  Keil,  Drechs- 
ler,  llengstenberg,  Baumgarten,  and  Delitzsch,  see 
Delitzsch,  p.  615.  The  three  last  agree  in  this,  that 
the  author  of  Genesis,  in  the  oft-repeated  Elohim, 
wished  here  to  mark  more  emphatically,  by  way  of 
contrast,  the  later  appearance  of  the  Jehovah- 
period,  Exod.  iii.  6.  This  would,  indeed,  be  a  very 
artificial  way  of  writing  books.  The  riddle  must 
find  its  solution  in  actual  relations.  The  simple  ex- 
planation is,  that  in  the  history  of  a  Joseph,  which 
stands  entirely  upon  an  Elohistic  foundation,  this 
name  Elohim  pTcdominantly  occurs.  Joseph  is  the 
Solomon  of  the  patriarchal  times. 

3.  The  generations  of  Jacob  coimect  themselves 
irith  those  of  Esau.  Delitzsch  justly  remarks,  p. 
511,  that  the  representation  which  follows  (ch. 
ixxvii.  to  ch.  1.),  was  intended  to  be,  not  a  mere  his- 
tory of  Joseph,  but  a  history  of  Jacob  in  his  sons. 
Otherwise  Judah's  history,  ch.  xxxviii.,  would  appear 
as  an  interpolation.  The  twelve  sons  of  Jacob  con- 
stitute Israel's  new  seed.  The  latter  fact,  of  course, 
has  the  stronger  emphasis.  The  generations  of 
Jacob  are  the  history  and  successions  of  his  poster- 
ity— that  is,  his  living  on  in  his  posterity,  just  as 
Adam's  tholedoth.  Gen.  v.  1,  represent  the  history  of 
Adam,  not  personally,  but  historically,  in  hi;!  descend- 
uits. 

4.  Joseph's  history  is  considered  in  a  triple  rela- 
tion :  as  the  history  of  the  genesis  of  the  Israelitish 
people  in  Egypt ;  as  an  example  of  a  special  provi- 
dence, such  as  often  brings  good  out  of  evil,  as  ex- 
emplified in  ihe  book  of  Job  ;  and  as  a  type  of  the 
fundamental  law  of  God  in  guiding  the  elect  from 
suffering  to  joy,  from  humiliation  to  exaltation^a 
law  already  indicated  in  the  life  of  Noah,  Abraham, 
Isaac,  and  Jacob,  but  which,  henceforth,  develops  it- 
self more  and  more  (especially  in  the  history  of 
David),  to  terminate,  at  last,  in  the  life  of  Jesus,  as 
presen  ting  the  very  sublimity  of  the  antithesis.  Hence 
the  appearance,  in  our  history,  of  individual  types 
represeLting  the  New-Testament  history  of  Jesus, 
such  as  the  jealousy  and  hatred  of  Joseph's  brethren, 
the  fact  of  his  being  sold,  the  fulfilment  of  Joseph's 
prophetic  dreams  in  the  very  efforts  intended  to  pre- 
tent  his  exaltation,  the  turning  of  his  brothers'  wick- 
'A  plot  to  the  salvation  of  many,  even  of  themselves, 
»nd  of  the  house  of  Jacob,  the  spiritual  sentence 
pronouuced  on  the  treachery  of  the  brethren,  the 
victory  of  pardoning  love,  Judah's  suretyship  for 
Benjamin,  his  emulating  Joseph  in  a  spirit  of  re- 
ieeming  resignation,  Jacob's  joyful  reviving  on  hear- 


ing of  the  life  and  glory  of  his  favorite  son,  whon 
he  had  believed  to  be  dead. 

Concerning  Israel's  genesis  in  Egyp;,  Delitzsch 
remarks  :  "  According  to  a  law  of  divine  providences, 
to  be  found  not  only  in  tlie  Old  Testament,  but  also 
in  the  New  (?),  not  the  land  of  the  promise,  but  a 
foreign  country,  is  the  place  where  the  Clmrcb  is 
born,  and  comes  to  maturity.  This  foreign  country, 
to  the  Old-Testament  Church,  is  the  land  of  Egypt. 
To  go  before  his  people,  to  prepare  a  place  for  them, 
is  Joseph's  high  vocation.  Sold  into  Egypt,  he  opens 
the  way  thither  to  the  house  of  Jacob,  and  the  same 
country  where  he  matures  to  maidiood,  where  he  suf- 
fers ill  prison,  and  attains  to  glory,  becomes,  to  his 
f  miily,  the  land  where  it  comes  to  the  maturity  of  a 
nation, — the  land  of  its  servitude,  and  of  its  re- 
demption. Thus  far  Joseph's  history  is  the  overture 
of  Jacob's  history — a  type  of  the  way  of  the  Church ; 
not  of  Jehovah  only,  but  of  Christ  in  his  progress 
from  humiliation  to  exaltation,  from  subjection  to 
freedom,  from  sufferings  to  glory."  See  Matt.  ii.  15  ; 
Hosca  xi.  1.  Israel's  riches  of  election  and  endow- 
ment are  to  be  developed  by  contact  with  different 
heathen  nations,  and  especially  with  Egypt.  Just  as 
Christianity,  the  completed  revelation  of  the  now 
covenant,  developed  itself  formally  for  the  world,  by 
its  reciprocal  intercourse  with  a  Gra;co-Komanic 
culture,  thus  was  it  also  with  the  faith  of  the  old 
covenant  in  its  reciprocal  intercourse  with  the  old 
Egyptian  world-culture,  as  shown  especially  in  the 
history  of  Joseph,  Moses,  and  Solomon  who  became 
the  son-in-law  of  one  of  the  Pharaohs.  More  prom- 
inently does  this  appear,  again,  in  the  history  of  Alex- 
andrian Judaism  ;  in  which,  however,  the  interchange 
of  influence  with  Egypt  becomes,  at  the  same  time, 
one   with  that  of  the  whole  Orient,  and  of  Greece. 

The  key  of  Jc«eph's  history,  as  a  history  of  prov- 
idence, is  clearly  found  in  the  declaration  made  by 
him  ch.  xlv.  5-8,  and  ch.  1.  20.  The  full  explanation, 
however,  of  its  significance,  is  found  in  the  history 
of  Christ  as  furnishing  its  perfect  fulfilment.  Per- 
mission of  evil,  counteraction  and  modification 
of  evil,  frustration  of  its  tendency,  its  conver- 
sion into  good,  victory  over  evil,  destruction  of  evil, 
and  reconciliation  of  the  evil  themselves, — these  are 
the  forces  of  a  movement  here  represented  in  its 
most  concrete  and  most  powerful  relations.  The 
evil  is  conspiracy,  treachery,  and  a  murderous  plot 
sigainst  their  innocent  brother.  The  conversion  of 
it  is  of  the  noblest  kind.  The  plot  to  destroy  Jo- 
seph is  the  occasion  of  his  greatest  glorification. 
But  as  God's  sentence  against  the  trembling  con- 
scious sinner  is  changed  into  grace,  so  also  the  tri- 
umph of  pardoning  love  overcoming  hatred  becomes 
conspicuous  as  a  glorious  omen  in  Joseph's  lite. 

"  Inasmuch,"  says  Delitzsch,  "  as  Israel's  history 
is  a  typical  history  of  Christ,  and  Christ's  history  the 
typic;il  history  of  the  Church,  so  is  Joseph  a  type  of 
il'hrist  himself  What  he  suffered  from  his  brethren, 
and  which  God's  decree  turned  to  his  own  and  Ida 
nation's  salvation,  is  a  type  of  Christ's  suffermgs, 
caused  by  his  people,  but  which  God's  decree  turned 
to  the  salvation  of  the  world,  including,  finally,  the 
salvation  of  Israel  itself."  Says  Pascal  {Pensees,  ii. 
St,  2):  "Jesus  Christ  is  typified  in  Joseph,  the  be- 
loved of  his  father,  sent  by  his  father  to  his  brethren, 
the  innocent  one  sold  by  his  brethren  for  twenty  pie 
ces  of  silver,  and  then  becoming  their  Lord,  theii 
Saviour,  the  saviour  of  those  who  were  aliens  tc 
Israel,  the  saviour  of  the  world, — all  which  would 
not  have  been  if  thev  had  not  cherished  the  desigf 


582 


GENESIS,  PR  THE  FIRST   BOOK    ,F   MOSES. 


of  destroying  him — if  they  had  not  sold  and  rejected 
him.  Joseph,  tlie  imiocent  one,  in  prison  with  two 
malefactors — Jesus  on  the  cross  between  two  thieves; 
Joseph  predicts  favoiably  to  the  one,  but  death  to 
the  other;  Jesus  saves  the  one,  whilst  he  leaves  the 
other  in  condemnation.  Thus  has  the  Church  ever 
regarded  Joseph's  liistory."  Already  is  this  inti- 
mated in  the  Gospels.  What  Pascal  here  says,  and 
13  is  also  held  by  the  fathers,  e.  g,.  Prosper  Aqui- 
tanus,  (/'  Promissionibut  et  Praedictionibus  Dei,  is 
but  a  brief  statement  of  the  pious  thoughts  of  all 
believers,  in  the  contemplation  of  the  history.  It  is 
this  which  imparts  to  the  wonderful  typical  light  here 
presented  its  irresistible  chann. 

When,  however,  Joseph  is  made  the  exclusive 
centre  of  our  history,  and  the  patriarchal  type  of 
Christ  (Kdktz,  "History  of  the  Old  Testament,"  i. 
p.  343),  Kcil  presents,  in  opposition,  some  most  im- 
portant considerations.  It  is,  indeed,  no  ground  of 
difference  (as  presented  by  him),  that  Joseph  became 
formally  naturalized  in  Egypt;  for  Christ,  too,  was 
delivered  to  the  heathen,  and  died  out  of  the  camp. 
Nor  does  it  make  any  important  difference  that  Jo- 
seph received  no  special  revelations  of  God  at  the 
court  of  Pharaoh,  as  Daniel  did  at  the  court  of 
Nebuchadnezzar ;  the  gift  of  interpreting  dreams  he 
also,  like  Daniel,  referred  back  to  God.  Of  greater 
importance  is  the  remark  that  Joseph  is  nowhere,  in 
the  Scriptures  themselves,  presented  as  a  type  of 
Christ ;  yet  we  must  distinguish  between  verbal 
references  and  real  relations,  .such  as  might  be  indi- 
cated in  Zach.  xi.  12,  and  in  Chiisfs  declaration  that 
one  of  his  disciples  should  betray  him.  There  is, 
however,  a  verbal  reference  in  Stephen's  speech. 
Acts  vii.  9.  Tliere  is  no  mistaking  the  fact  that  the 
Messianic  traces  in  our  narrative  are  shared  both 
by  Joseph  and  Judah.  Judah  appears  great  and  no- 
ble througliout  the  history  of  Joseph  ;  the  instance, 
however,  in  which  he  is  wilhng  to  sacrifice  himself 
to  an  unhmited  servitude  for  Benjamin,  makes  him 
of  equal  dignity  with  Joseph.  So  in  Abraham's  sac- 
rifice, the  Messianic  typical  is  distrilmted  between 
him  and  Isaac.  Joseph's  glory  is  preeminently  of  a 
prophetic  kind ;  the  weight  of  a  priestly  voluntary 
self-sacrifice  inchnes  more  to  the  side  of  Judah. 
Benjamin,  too,  has  his  Messianic  ray ;  for  it  is  espe- 
cially on  his  account  that  the  brethren  may  appear 
before  Joseph  in  a  reconciling  light.  On  Hiller's 
"  Typological  Contemplation  of  Joseph,"  see  Keil, 
p.  242.  MEiNEitizHAGEN,  in  his  "Lectures  on  the 
Christology  of  the  Old  Testament"  (p.  204),  treats 
of  the  typical  significance  of  Joseph  with  great  ful- 
ness. It  is  also  to  be  noted  that  ever  afterwards 
Benjamin  appears  theocratically  and  geographically 
coimected  with  Judah. 

.'5.  The  disposition  of  Joseph's  history,  and  the 
lettlement  of  the  Israelites  in  Egypt,  as  well  as  its 
-elation  to  the  Ilyksos  of  whom  Josephus  speaks 
(contra  A/tioii,  i.  14),  in  an  extract  from  Manetho's 
history,  presents  a  question  of  great  historical  inter- 
est (see  Delitzscii,  p.  518).  The  extract  concerning 
the  Hyksoa  has  a  mythical  look.  Still  darker  are 
other  things  which  Josephus  gives  us  from  Manetho 
and  Chajremon  (contra  Ap.,  i.  26,  32).  Different 
Tiews :  1)  The  Ilyksos  and  the  Israelites  are  iden- 
tical ;  80  Manetho,  Josephus,  lingo  (irotius,  Hof- 
mann,  Knobel  (p.  301),  and,  in  a  moiliUed  form, 
H'jyffarth,  ridcmann.  2)  The  Ilyksos  are  distinct 
from  the  iHraeliies;  they  were  another  Shemitic 
tribe — Arabians,  or  Phmnicians ;  so  Cuiiacus,  Scal- 
iger,  etc     This  view,  says  Delitzscb,  is  now  the  pre- 


vaihng  one.  So  also  Ewald,  Lepsius,  Saalsch  iU 
but  with  different  combinations.  On  these  see  De. 
LiTzscH,  p.  fi21.  3)  The  Hyksos  were  Scytiians 
so  ChampoUiou,  RosselUni.  The  first  view  is  op. 
posed  by  the  fact  that  the  IsraeUtes  Ibundcd  no 
dynasties  in  Egypt,  as  did  the  Hyksos ;  nor  did  they 
exist  there  under  shepherd-kings,  as  the  name  Hyksoj 
has  been  interpreted.  Against  the  second  view  De- 
litzscb insists  that  the  people  of  Egypt,  into  who«j 
servitude  Israel  fell,  appear  as  a  people  foreign  to 
them,  and  by  no  means  as  one  connected  with  them. 
The  Shemitic  idea,  however,  is  so  extended,  tha* 
we  cannot  always  suppose  a  theocratic  element  along 
with  it.  The  most  we  can  say  is,  t.:at  the  Hyksos, 
who,  no  doubt,  were  a  roving  band  of  conquerors, 
came  from  Syria,  or  the  countries  lying  north  and 
east  beyond  Palestine.  In  the  Egyptian  tradition, 
their  memory  seems  to  have  been  so  mingled  with 
that  of  the  Israelites,  that  it  would  seem  almost  im- 
possible to  separate  the  historical  element  from  such 
a  mixture.  Since,  however,  the  Israelitish  history 
seems  more  obscured  by  that  of  the  Hyksos  than 
contradicted,  it  may  be  regarded  as  more  probable 
that  the  latter  came  latest.  The  pressure  of  the 
Israelites  upon  the  Canaanites,  from  the  east,  may 
have  driven  them  in  part  to  the  south  ;  and  the 
weakening  of  Egypt  by  the  destruction  of  Pharaoh 
and  his  army,  forty  years  before,  might  have  favored 
a  conquest.  The  chronological  adjustment,  however, 
must  be  left  to  itself.  For  a  fuller  treatment  of 
this  subject,  see  E.  Bohmer,  "  The  First  Book  of  the 
Thora"  (Halle,  1862);  appendix,  p.  205,  etc.  Accord- 
ing to  Lepsius,  the  appearance  of  the  Hyksos  iij 
Egypt  preceded  the  history  of  Joseph.  At  all  events, 
this  dim  tradition  bears  testimony  to  the  Israelitish 
history  in  many  particulars  (e.  g.,  that  they  foimded 
Jerusalem  in  Judea).  On  the  full  confirmation  of 
Joseph's  history  by  Greek  historians  and  by  Egyp- 
tian monuments,  compare  Delitzsch,  p.  524,  etc. ; 
Hengstenberg,  "The  Pentateuch  and  Egypt,"  Ber- 
lin, 1841. 

6.  The  history  of  Israel's  settlement  in  Egypt  ex- 
tends through  the  sections  that  follow :  1 )  The  corrup- 
tion in  Jacob's  house,  the  dispersion  of  his  sons,  the 
loss  of  Joseph  (ch.  xxxviii.-xxxix.).  2)  Joseph's 
elevation,  and  the  reconciliation  and  gathering  of  his 
brethren  (ch.  xl.-l.).  3)  Israel's  transplantation  to 
Egypt  (cli.  xlvi.-xlvii.  26).  4)  The  keeping  of  the 
divine  promise,  and  the  longing  of  Israel  to  return 
home  to  Canaan  (ch.  xlvii.  27-ch.  1.). 


EXEGETICAIj  and  CRITICAl. 

Contents :  The  conspiracy  of  Jacob's  sons  against 
their  brother  Joseph,  considered  in  its  awful  dark- 
ness, or  the  deep  commotion  and  apparent  destruc- 
tion of  Jacob's  house :  1.  The  occasion  (vers.  1-1 1); 
2.  the  opportunity,  and  the  plot  of  murder  (vers. 
12-20);  3.  Reuben's  attempt  to  rescue  ;  4.  Judah's 
effort  to  save,  unknowingly  crossing  that  of  Reuben 
(vers.  26-27) ;  6.  the  crime,  the  beginning  of  mourn- 
ing, the  hiding  of  guilt  (vers.  28-32);  6.  Jacob'f 
deep  grief,  and  Joseph  apparently  lost  (vers.  33-36), 

1.  T/te  occasion  (vers.  1-11). — In  the  land  of 
Canaan. — It  seems  to  have  been  made  already  hit 
permanent  homo,  but  soon  to  assume  a  difl'crent  ap 
pearance. — The  generations  (see  above). — Joseph 
being  seventeen  years  old. — A  statement  very 
important  in  respect  both  to  the  present  oc<;urrenc« 
and  the  future  history.     la  ch.  xli.  46,  be  is  men 


CHAP.    XSXVn.    1-36. 


.•is; 


tioned  a?  tlurty  years  old.  His  sufferings,  tlierefore, 
lasted  about  thirieen  years.  At  this  age  of  seveuteeu 
he  became  a  shepherd  with  his  brethren.  Jacob 
did  not  send  liis  favorite  son  too  early  to  the  herds ; 
yet,  though  the  favorite,  he  was  to  begin  to  serve  be- 
low the  rest,  as  a  shepherd-boy.  At  tliis  age,  how- 
ever, .Joseph  had  great  naiveness  and  simplicity.  He 
therefore  imprudently  tells  his  dreams,  lilce  an  inno- 
cent child.  On  the  other  hand,  however,  he  w,is 
very  sedate;  he  was  not  enticed,  therefore,  by  the 
evil  example  of  some  of  his  brethren,  but  considered 
it  his  duty  to  inform  his  father. — And  the  lad  was 
with  the  sons  of  Bilhah. — For  the  sons  of  Bilhah 
Rachel's  servant  stood  nearer  to  him,  while  those  of 
Leah  were  most  opposed.  He  brought  to  his  father 
ns"i  Dr:n  rs,  translated  by  Keil,  evil  reports  con- 
cerning them.  A  direct  statement  of  their  offences 
would  doubtless  have  been  differently  expressed. 
They  were  an  offence  to  those  living  in  the  vicinity. 
This  determined  him  to  inform  his  father,  but  it  does 
not  exclude  a  conviction  of  his  own.  It  is  inadmis- 
sible to  refer  this  to  definite  sins  (as,  e.  g.,  some 
have  thought  of  unnatural  sins).  That  the  sons  of 
the  concubines  surpassed  the  others  in  rude  conduct, 
is  easily  understood.  Joseph's  moral  earnestness  is, 
doubtless,  the  first  stumbling-block  to  his  brethren, 
whilst  it  strengthens  his  father  in  his  good  opinion. 
The  beautiful  robe  was  the  second  offence.  It  is 
called  C^SD  n5r3,  "an  outer  garment  of  ends," 
which  extends,  hke  a  gown,  to  the  hands  and  the 
ancles.  The  Septuagint,  which  Luther's  translation 
follows,  renders  it  "  a  coat  of  many  colors."  Comp. 
2  Sam.  xiii.  IS.  The  common  tunic  extended  only 
to  the  knees,  and  was  without  arms.  Already  this 
preference,  which  seemed  to  indicate  that  Jacob  in- 
tended to  give  him  the  i-ight  of  the  first-born,  aroused 
the  hatred  of  his  brethren.  One  who  hates  cannot 
greet  heartily  the  one  who  is  hated,  nor  talk  with 
him  frankly  and  peaceably.  In  addition  to  this,  Jo- 
seph, by  his  dreams  and  presages  (though  not  yet  a 
prudent  interpieter),  was  pouring  oil  upon  the  flames. 
At  all  events,  the  ^2^^  (lo),  as  repeated  in  his  narra- 
tion, shows  that  he  had  a  presentiment  of  something 
great.  Both  dreams  are  expressive  of  his  future  ele- 
vation. In  Egypt  he  becomes  the  fortunate  sheaf- 
,  binder  whose  sheaf  "  stood  up  "  du.ing  the  famine. 
The  second  dream  confirms  tiie  first,  whilst  present- 
ing the  further  thought :  even  the  sun  and  moon — 
that  is,  according  to  Jacob's  interpretation,  even  his 
father  and  his  mother — were  to  bow  before  him.  Ra- 
chel died  some  time  before  this.  On  this  account 
the  word  mother  has  been  referred  to  Bilhah,  or  to 
Benjamin  as  representing  Rachel,  or  else  to  Leah. 
The  brethren  now  hated  him  the  more,  not  merely 
as  recognizing  in  his  dreams  the  suggestions  of  am- 
bition, but  with  a  mingled  feeling,  in  which  there  was 
not  wanting  a  presentiment  of  his  possible  exalta- 
tion— as  their  declaration,  ver.  20,  betrays.  In  Ja- 
cob's rebuke  we  perceive  also  mingled  feelings. 
There  is  dissent  from  Joseph's  apparently  pretentious 
prospects,  a  fatherly  regard  toward  the  mortified 
brettrsn,  yet,  withal,  a  deeper  presentiment,  that 
caused  him  to  keep  these  words  of  Joseph  in  his 
heart,  as  Mary  did  those  of  the  shepherds.  As  the 
naivete  of  tie  shepherd-boy  was  evidence  of  the 
tnth  fulness  oi  these  dreams,  so  the  result  testifies 
to  the  higher  origin  of  a  divine  communication,  con- 
ditioned, indeed,  by  the  hopefully  presagefiil  life  of 
Joseph.  These  dreams  were  probably  intended  to 
tustain  Joseph  during  his  thirteen  years  of  wretch- 


edness, and,  at  the  same  time,  to  prepare  him  to  b< 
an  interpreter.  The  Zodiac,  as  here  brought  in  b5 
Knobel,  has  no  significance,  nor  the  custom  of  placing 
a  number  of  sheaves  together. 

2.  llie  opportunUy  and  tk''  plot  of  niitrder  (vera 
12-211). — In  Shechem. — There  is  no  ground  foi 
supposing  another  Shechem,  as  some  have  done,  on 
account  of  what  had  formerly  occurred  there.  It  it 
more  likely  that  Jacob's  sons  courageously  returned 
to  the  occupation  of  the  parcel  of  land  formerly  ac- 
quired by  them.  This  very  circumstance,  however, 
may  have  so  excited  the  anxiety  of  the  cautious 
parent  that  he  sent  Joseph  after  them.  That  Joseph 
could  have  lost  his  way  at  Shechem  is  easily  ex- 
plained, since  he  was  so  young  when  his  father  lived 
there. — In  Dothan, — The  Septuagint  has  Audaciu, 
.Judith  iv.  6  ;  vii.  3  ;  viii.  3  ;  AiuSaV  2  Kings  vi.  13, 
Dothan.  It  was  a  place  above  Samaria,  towards  the 
plain  of  Jezreel,  according  to  Josephus  and  Hierony- 
mus.  "  Thus  it  was  found  by  Robinson  and  Smith 
:d  their  journey  of  1S52,  and  also  by  Van  de  Velde, 
in  the  southeast  part  of  the  plain  of  Jabud,  west  of 
Genin.  It  is  a  beautiful  green  dell,  always  called 
Dothan,  at  whose  south  foot  a  fountain  rises."  De- 
litzsch.  Through  the  plain  of  Tell-Dothan  a  high- 
way passes  from  the  northwest  to  Ramleh  and  Egypt. 

— 'They  conspired  against  him That    Reuben 

and  Judah  were  not  concerned  in  this,  is  plain  from 
what  follows. — This  dreamer  cometh. — Spoken 
contemptuously  —  master  of  dreams,  dream-man. 
The  word  nifen  does  not  express  contempt  of  itself, 
as  is  seen  from  ch.  xxiv.  65,  the  only  other  place  in 
which  it  occurs.  It  denotes  something  unexpected 
and  remarkable. — Into  some  pit. — Cisterns  (se« 
Winer :  wells).  —  And  wo  shall  see.  —  They 
thought  by  their  fratricide  surely  to  frustrate  his  ex- 
altation— a  proof  that  his  dreams  alarmed  them  ;  but 
by  this  very  deed,  as  controlled  by  God's  providence, 
they  bring  it  about. 

3.  Reuhen's  artful  attempt  at  saviiig  (vers.  21- 
24).  The  text  states  directly  that  Reuben  made  his 
proposition  in  order  to  save  Joseph.  Knobel,  by  a 
frivolous  criticism,  would  foist  a  contradiction  upon 
the  text,  namely,  that  Reuben  made  the  proposition 
in  order  to  let  him  perish  in  the  pit ;  since  a  blood- 
less destruction  of  life  seems  to  have  been  regarded 
as  less  criminal  than  a  direct  killing.  But,  then,  the 
Reviser  must  have  imparted  to  Reuben's  proposition 
a  different  interpretation,  by  means  of  an  addition. 
Reuben,  it  is  true,  had  to  express  himself  in  such  a 
way  that  the  brothers  might  infer  his  intention  to  let 
him  perish  in  the  pit ;  but  this  was  the  only  way  to 
gain  their  consent. — They  stripped  Joseph  out 
of  his  coat. — The  object  of  their  jealousy  and  their 

wrath. — And  the  pit  was  empty So  that  he  did 

not  perish.  His  cries  for  mercy  they  remembered 
many  years  afterwards  (ch.  xli.  21). 

4.  JndaKs  bold  attempt  to  snve  kim  {vers.25-2^). 
— And  they  sat  down. — Through  this  apparent 
insensibility  their  inward  agony  is  betrayed;  it  ap- 
pears in  their  agitated  looking  out,  so  that  they  espy 
the  Ishmaelites  already  at  a  great  distance. — And 
behold,  a  company  of  Ishmaelites. — -^  caravan, 
nn~!<  (Job  vi.  19).  "  This  caravan  (as  Robinson'j 
description  shows)  had  crossed  the  Jordan  at  Beisan, 
and  followed  the  highway  that  led  from  Beisan  and 
Zerin  to  Ramleh  and  Egypt,  entering  the  plain  of 
Dothan  west  of  Genin."  Delitzsch.  In  vers.  25, 
27,  and  28,  the  merchants  are  called  Ishmaelites. 
whilst  in   the  first  part  of  ver.  28  they  are  stylef 


584 


GEXESIS,  OR  THE   FIRST  BOOK   OF   MOSES. 


Midianites,  and  in  ver.  36  Medanites.  Knobel,  of 
course,  regards  them  as  different  traditions  (p.  29S). 
Ver  28,  however,  would  seem  to  tell  us  that  the  Ish- 
maelites  were  the  proprietors  of  the  caravan,  which 
was  made  up,  for  the  most  part,  of  Midianitish  peo- 
ple. In  a  similar  manner,  probably,  as  Esau  made 
a  number  of  the  Ilorites  subject  to  hiiu,  so  had  the 
Ishmaelites  also  brought  under  them  a  number  of 
the  Midianites.  One  hundred  and  fifty  years,  the 
time  that  had  elapsed  since  Ishmacl's  departure  from 
Abraham,  would  give  a  sufficient  increase  tor  tliis 
(see  Keil,  p.  2-14).  As  merchants,  they  were  trans- 
porting costly  products  of  their  country  to  Egypt. 
Gum-tragacanth  is  found  in  Syria;  the  balm  of 
Gilead  was  especially  renowned,  and  was  sold  to 
Phoenicia  and  Egypt ;  ladanum  (myrrli),  or  the  fra- 
grant rose  of  the  cistus,  is  found  in  Arabia  and  Syria, 
as  well  as  in  Palestine  (see  Schdbert,  iii.  p.  114  and 
174).  Concerning  the  cisterns,  or  tlie  artificially 
prepared  reservoirs  of  rain-water,  see  the  Diction- 
aries and  geograi)hiial  works.  They  might  be  full 
of  water,  or  have  mire  at  the  bottom,  or  be  entirely 
dry.  They  were  frequently  used  as  prisons  (see  Jer. 
xxxviii.  6;  xl.  15).  Schrodkr:  "On  his  way  to 
Damascus,  Robinson  found  Khan  Jubb  Jiisuf  (a  kind 
of  inn),  tlie  khan  of  Joseph's  pit,  so  called  after  a 
well  connected  with  it,  and  which  for  a  long  time, 
both  among  Christians  and  Mohammedans,  was  re- 
garded as  the  cistern  into  wliich  Joseph  was  thrown." 
— ^And  Judah  said. — "  Then  Juilah  began  to  use 
the  language  of  a  hypocritical  self-interest,"  says  De- 
litzsch.  This,  however,  seems  to  be  not  at  all  justified 
by  Judah's  after-history.  It  must  be  presupposed 
that  Judah  was  unacquainted  with  Reuben's  inten- 
tion. The  brethren  were  so  much  excited  that  Ju- 
dah alone  could  not  have  hoped  to  rescue  Joseph 
from  their  hand.  The  ferocity,  especially,  of  Simeon 
and  Levi,  is  known  to  us  from  former  history.  Ju- 
dah, therefore,  could  think  no  otherwise  than  that 
Joseph  nmst  die  from  hunger  in  the  pit.  As  in  op- 
position to  this,  therefore,  and  not  as  a  counteraction 
of  Reuben's  attempt  at  deliverance,  is  his  proposal 
to  be  judged.  He  lived  still,  though  a  slave.  There 
was  a  possibility  of  his  becoming  free.  He  might 
make  his  escape  liy  the  caravan  routes  that  passed 
south  through  his  liome.  Reuben,  in  his  tenderness, 
had  made  a  subtle  attempt  to  save  him.  In  the 
bolder  policy  of  Judah  we  see  that  subtle  attempt 
crossed  by  one  more  daring.  No  doubt  both  had 
some  ill-feeling  towards  Joseph,  and  were,  therefore, 
not  c:ipiible  of  a  nmtual  and  open  undei'standing. 
That  both,  however,  pre.served  a  better  conscience 
than  the  rest,  is  evident  from  tlie  later  history.  The 
unity  of  our  story  is  not  disturbed  by  Knobel's  re- 
mark, "  that  a  further  tradition  is  given,  EtrsEB. 
Prop.  Kvantf.,  ix.  23,  to  the  effect  that,  in  order  to 
escape  the  snares  of  his  brethren,  Joseph  besought 
Arabians,  who  were  near,  to  tal<e  him  along  witli 
them  to  Egypt;  which  they  did;  so  that,  in  tins 
way,  lire  the  patriarchs  still  more  exculpated." 
What  .loseph  says  of  himself  afterwards,  that  he 
was  stolen  out  of  the  land  of  the  Hebrews  (cli.  xl. 
16),  docs  not  contradict  our  narration.  Was  he  to 
<ell  to  the  Egyptians  the  crime  of  his  brethren  f 

5.  Vers.  2H-32.  Tlic  crime,  the  beffhmhtff  of 
inruTid'  //,  and  tlie  cnyicealment  of  the  f/uilt. — 
Twenty  pieces  of  silver. — Comp.  ch.  xx.  16. 
Twenty  shekels  of  silver  was  the  compensation  that 
Moses  appointed  for  a  boy  from  five  to  twenty  years 
old  (Lev.  xxvii.  5),  whilst  the  average  price  of  a 
dlave    »a.s    thirty    shekels   (Exod.   xxi.   ;i2). — And 


Reuben    returned   unto   the  pit. — His  absen« 

may  easily  be  accounted  for :  it  was  impossible  fo> 
him  to  eat  with  his  brethren  in  his  then  state  of 
mind ;  and  he  probably  resorted  to  "olitude  to  think 
out  a  jilan  of  deliverance — And  he  rent  hi» 
clothes. — The  later  custom  (Matt.  xxvi.  05)  origin- 
ally sprung  from  vivid  emotions  of  sorrow, — the 
rending  as  an  exiiression  of  inward  distraction.  Afr 
terwards  came  this  rending  of  garments  upon  the 
others  (ch.  xliv.  13).^And  I,  whither  shall  I  go? 
— Not  only  as  the  first-born  was  he  especially  re- 
sponsible for  the  younger  brother,  but  his  tcndei 
fcehngs  for  him,  and  for  the  unhappy  fiither,  made 
hun  the  bearer  of  the  agony  of  the  guilty  confede- 
racy ;  and  this  to  such  a  degree  that  he  knew  not 
what  to  do. — And  they  took  Joseph's  coat. — 
One  transgression  gives  birth  to  another.  With  the 
consciousness  that  tried  to  conceal  their  guilt,  there 
mingles  the  old  grudge  concerning  the  coat  of  many 
colors,  which  here  turns  itself  even  against  the  fa- 
ther. Doubtle-s,  iu  some  degree,  they  thought  them- 
selves justified  in  the  tliought  that  the  father  had 
given  them  cause  of  irritation  by  providing  such  a 
coat  for  Joseph.  Reuben  and  Judah  are,  njoreover, 
burdened  by  the  ban  of  silence. 

6.  Jaeob's  deep  grief,  and  Joseph's  appnreut  loss 
(vers.  .33-36).— It  is  nay  son's  coat. — Their  decep- 
tion succeeded.  In  his  agony  he  does  not  discover 
the  fraud  ;  the  sight  of  the  blood-dyed  garment  led 
him  to  conclude  :  Surely  an  evil  beast  hath  torn  Jo- 
seph, and  devoured  him". — Sackcloth The  sign  of 

the   deepest   mourning   (see   Wmer :   Trauer-sack ). 

— And  mourned  for  his  son Retaining  also  his 

garment   of   mourning. — And   all  his  sons The 

criminals  as  comforters  ! — And  all  Iiis  daughters. 
— From  this  there  arises  the  probaliility  that  Jacob 
had  other  daughters  than  Dinah,  though  the  daugh- 
ter.--in-law  may  be  so  called. — For  I  will  go  down. 
— The  "3  is  elliptical,  implying,  nothing  can  comfort 
me,  for,  etc. — Mourning  unto  my  sou.— There  is, 
doubtless,  somithing  moie  here  than  grief  merely 
for  the  loss;  there  is  also  self-reproach  for  having 
exposed  the  child  to  such  danger. — Into  the  grave 
(sheol). — In  this  mournful  mood  of  Jacob  does  tiiis 
word  sheol  first  occur.  It  was  not  the  world  bevond 
the  grave  considered  as  the  gathering  to  the  fatiiers, 
but  the  dark  night  of  death  and  mourning.  There 
are  various  derivations  of  this  word.  One  that  easdy 
suggests  itself  is  that  which  marks  it  fiom  iiSC,  to 
demand — that  place  which  inexorably  demands  all 
men  back  (Prov.  xxx.  15;  Is.  v.  14;  Heb.  ii.  5). 
[See  Excursus  below,  especially  p.  586  sq. — T.  L.] 
Ver.  St).  The  word  D^TD ,  according  to  its  original 
significance,  denotes  an  eunuch  ;  its  later  and  more 
general  interpretation  is  cour/ier. — Captain  of  the 
guard. — Literally  a  slayer,  that  is,  au  executioner 
(sec  2  Kings  xxv.  8;  Jer.  xxxix.  U).  For  purticulars, 
see  Dei.itzsch,  p.  531.  On  the  chronology  as  con- 
nected with  the  remark  that  Josepli  was  sold  when 
he  was  seventeen  years  old,  see  .-dso  Deluzsch,  p. 
532.  Joseph's  history  here  suffers  an  intei'ruption 
by  the  in.sertion  of  an  incident  in  the  life  of  Judah. 
Ch.  xxxviii.  Delitzsch  ascribes  this  to  literary  art 
on  the  part  of  the  author,  but  of  that  we  may  doubt. 
It  is,  of  itself,  just  the  time  that  we  should  expect  to 
learn  something  more  about  Judah. 

[Note  on  Genesis  xxxvii.  35.  The  Piumitivi 
Conception  of  Sueoi,. — This  is  the  first  place  it 
which  the  word  occurs,  and  it  is  very  important  li 


CHAP.    XXXVU.    l-3o 


58t 


irace,  as  far  as  we  can,  the  earliest  conception,  or 
rather  emotion,  out  of  which  it  arose.  "I  will  go 
down  to  ray  son  mourning  to  Sheol," — towards  Sheol, 
or,  on  the  way  to  Sheol,— the  reference  boiug  to  the 
decline  of  life  terminating  in  that  unknown  state, 
place,  or  coudition  of  being,  so  called.  One  thing 
is  clear :  it  was  not  a  state  of  not-being,  if  we  niiiy 
use  so  paradoxical  an  expression.  Jacob  was  going 
to  his  son  ;  he  was  still  his  son  ;  there  is  yet  a  tie 
between  him  and  his  father ;  he  is  still  spoken  of 
as  a  personality  ;  he  is  still  regarded  as  having  a 
being  somehow,  and  somewhere.  Compare  2  Sam. 
lii.  23,  Tibx  "bh  ■'3S  ,  "/  am  going  to  him,  but 
he  shall  not  return  to  m«."  The  him  and  the  vie  in 
(his  case,  like  the  /  and  the  my  son  in  Genesis,  are 
alike  personal.  In  the  earliest  language,  where  all 
is  hearty,  such  use  of  the  pionoun  could  have  been 
no  unmeaning  figure.  The  being  of  the  one  who 
has  disappeared  is  no  less  real  than  that  of  the  one 
who  remains  still  seen,  still  found*  to  use  the  Shem- 
itic  term  for  existence,  or  oul-bei?ip,  as  a  known  and 
visible  state  (see  note,  p.  273).  The  LXJ"  have  ren- 
dered it  here  eWASov,  into  Hades;  the  Vulgate,  ad 
filium  meum  in  infernwn.  It  was  not  to  his  son  in 
his  grave,  for  Joseph  had  no  grave.  Ills  body  was 
supposed  to  be  lying  somewhere  in  the  desert,  or 
torn  in  pieces,  or  carried  off,  by  the  wild  beasts  (see 
ver.  33).  To  resolve  it  all  into  figurative  expressions 
for  the  grave  would  be  simply  carrying  our  meaning- 
less modern  rhetoric  into  ancient  forms  of  speech 
employed,  in  their  first  use,  not  for  the  reflex  paint- 
ing, but  for  the  very  utterance  of  emotional  concep- 
■,ions.  However  indefinite  they  may  be,  they  are  too 
mournfully  real  to  admit  of  any  such  explanations. 
Looking  at  it  steadily  from  this  primitive  standpoint, 
we  are  compelled  to  say,  that  an  undoubting  convic- 
tion of  personal  extinction  at  death,  leaving  nothing 
but  a  dismembered,  decomposing  boiiy,  now  belong- 
ing to  no  one,  would  never  have  given  rise  to  such 
language.  The  mere  conception  of  the  grave,  as  a 
place  of  burial,  is  too  narrow  for  it.  It,  alone,  wovdd 
have  destroyed  the  idea  in  its  germ,  rather  than  have 
given  origin  and  expansion  to  it.  The  fact,  too,  that 
they  had  a  well-known  word  for  the  grave,  as  a  con- 
fined place  of  deposit  for  the  body  ("i2J?  riTns ,  a 
possession,  or  property,  of  a  grave,  see  Gen.  xxiii.  9). 
sfiows  that  this  other  name,  and  this  other  concep- 
tion, were  not  dependent  upon  it,  nor  derived  from  it. 
The  older  lexicographers  and  commentators  gen- 
erally derived  the  word  biXB  (Sheol)  from  bxiT 
[Sha-al),  to  as/c,  inquire,  etc.  This  is  a  very  easy 
derivation,  so  far  a*  form  is  concerned ;  and  why  is 
it  not  correct  ?  In  any  way  the  sense  deduced  will 
seem  near,  or  far-fetched,  according  to  our  precon- 
ceptions in  respect  to  that  earliest  view  of  extinct  or 
continued  being.  Ge.^enius  rejects  it,  maintaining 
that  bisU)  is  for  bl'Stt," ,  and  means  cnvity  ;  hence  a 
subterranean  region,  etc.  He  refers  to  bsilj  ,  hollow 
of  the  hand,  or  fist.  Is.  xl.  12;  1  Kings  xx.  10;  Ezek. 
xiii.  19 ;  and  bsili',  the  name  for  fox  or  jackal,  who 
digs  holes  in  the  earth, — this  being  all  that  ctm  be 
'onnd  of  any  other  use  of  the  supposed  root  from 

*  [Compare  the  Hebrew  N]£'23  ,  as  used  Ps.  xlvi.  1,  from 
ivfaicli  comes  the  frequent  rabbinical  use  of  the  term  for  ex- 
.stence  as  that  which  is  somehow  present     Comp.  also  the 

Arab,  i^y^a  and  k::.j!fc^>'^«  4  M  =  rd  oiTa, entia.    Lit., 

'Jlings  to  be  found. — T.  L.] 


which  comes  this  most  ancient  word,  so  full  of  somii 
most  solemn  significance.  There  is  n  reference,  also 
to  the  German  hijlle,  or  the  general  term  of  tht 
northern  nations  (Gothic,  Scandinavian,  Saxon),  de 
noting  hole,  or  cavity;  though  this  is  the  very  ques 
tion,  whether  the  northern  conception  is  not  a  sec 
ondary  one,  connected  with  that  later  thought  of 
penal  confinement  which  was  never  separable  from 
the  Saxon  hell, — a  sense-limitation,  in  fact,  of  the 
more  indefinite  aid  more  spiritual  notion  priniarilj 
presented  by  the  Greek  Hades,  and  which  furnishes 
the  true  parallel  to  the  early  Hebrew  Sheol.  Fiirst 
has  the  same  view  as  Gesenius.  To  make  bix'i'  and 
blSIE  equivalents,  etymologically,  there  is  supposed 
to  be  an  interchange  of  S  and  S ,  a  tiling  qisite  com- 
mon in  the  later  Syriae,  but  rare  in  the  Hebrew, 
especially  the  earlier  writings,  and  whicli  would  be 
cited  as  a  mark  recentioris  Hehraismi,  if  the  ration- 
ahstic  argument,  at  any  time,  required  it.  The  S 
has  ever  kept  its  place  most  tenaciously  in  the 
Arabic,  as  shown  by  Robinson  in  the  numerous 
proper  names  of  places  in  which  it  remain^  un 
changed  to  this  day.  So  it  was,  doubtless,  in  the 
most  early  Shemitic,  though  in  the  Syriae  it  became 
afterwards  much  weakened  through  the  antipathetic 
Greek  and  Koman  influence  upon  that  language,  and 
so,  frequently  passed  into  the  more  easily  pronounced 
X .  It  is  improbable  that  this  should  have  taken 
place  in  the  most  ancient  stage  of  the  language,  or 
at  the  time  of  the  first  occurrence  of  this  word  in 
the  biblical  writings.  Gesenius  would  give  to  bx'i^ 
too,  the  supposititious  primary  sense  of  digging,  to 
make  it  the  ground  of  the  secondary  idea  of  search 
or  inquiry  ;  but  this  is  not  tlie  primary  or  predomi- 
nant conception  of  bsB  ;  it  is  always  that  of  inter- 
rogation, like  the  Greek  ipiordoo,  or  of  demand,  like 
a'lTfw,  ever  implying  speech,  instead  of  the  positive 
-.ci  of  search,  such  as  is  denoted  by  the  Hebrew 
■^pn ,  to  explore.  Subsequent  lexicographers  and 
commentators  have  generally  followed  (Tesenius,  who 
seems  to  pride  himself  upon  this  discovery  (see 
Robinson  :  "  Lex.  N.  Test."  on  the  word  Hades). 
Of  the  older  mode  of  derivation  he  says :  "  Prior  de 
etijmo  conjectura  vix  memoratu  digna  est."  By  some 
it  would  lie  regarded  as  betraying  a  deficiency  in 
Hebrew  learning  to  think  of  supporting  an  etymology 
so  contemptuously  rejected.  And  yet  it  has  claims 
that  should  not  be  lightly  given  up,  especially  as  they 
are  so  intimately  connected  with  the  important  in- 
quiry in  respect  to  the  lirs'  conception  of  those  who 
first  used  the  word.  Was  this,  primarily,  a  thought 
of  locality,  however  wide  or  narrow  it  may  have 
been,  or  did  the  space-notion,  which  undoubtedly 
prevailed  afterwards,  come  from  an  earlier  thought, 
or  state  of  soul  rather,  more  closely  allied  to  feeling 
than  to  any  positive  idea  ?  This  conception  of  lo- 
cality in  the  earth  came  in  very  early;  it  grew  natu- 
rally from  something  before  it ;  but  was  it  fiist  of 
all  y  Lowth,  Herder,  etc.,  are,  doubtless,  correct  .n 
the  representations  they  give  of  the  Hebrew  Sheol, 
as  an  imagined  subterranean  residence  of  the  dead, 
and  this  is  confirmed  by  later  expressions  we  find  in 
the  Psalms  and  elsewhere,  *uch  as  "going  down  to 
the  pit"  (compare  "lia  ■''^^''■'  and  similar  lang.iage, 
Ps.  xxviii.  I  ;  xxx.  4;  Ixxxviii.  5;  Is.  xiv.  19; 
xxxviii.  10,  etc.);  yet  still  there  is  the  best  of  rea. 
sons  for  believing  that  what  may  be  called  th< 
emotional  or  ejaculatory  conception  was  earlier  that 


586 


GENESIS,  OR  THE  FIRST   BOOK   OF  MOSES. 


this,  and  that  the  local  was  the  form  it  took  when  it 
passed  from  an  emotion  to  a  speculative  thought. 
From  what  source,  then,  in  this  earlier  stage,  could 
the  name  more  naturally  have  come  than  from  the 
primitive  significance  of  that  word  5XO,  which,  in 

the  Arabic  iJLw ,  and  everywhere  in  the  Shemitic 
family,  haa  this  one  old  sense  of  appealing  interro- 
gation,— first,  simple  inquiry,  secondly,  the  idea  of 
demand  ?  The  error  of  the  older  etymologists,  then, 
jonsisted,  not  in  making  it  from  bsffi,  but  in  con- 
necting it  with  this  secondary  idea,  and  so  referring 
it  to  Sheol  itself  as  demanding,  instead  of  the 
mourning,  sighing  surrivors  asking  after  the  dead. 
They  supposed  it  was  called  Sheol  from  its  rapacity, 
or  unsatiableness,  ever  claiming  its  victims, — a 
thought,  indeed,  common  in  the  earln  language  of 
mourning,  but  having  too  much  of  tropical  artifice 
to  be  the  very  earliest.  It  belongs  to  that  later  stage 
in  which  language  is  employed,  retroactively,  to 
awaken  or  intensify  emotion,  instead  of  being  its 
gushing,  irrepressible  utterance.  In  support  of  this 
view,  the  text  constantly  cited,  as  the  standard  one, 
wasProv.  xxx.  16,  -jin  nn^S  ^''■'  r-iS^"::  Kb  -  -  bisiB, 
Sheol  that  ii  nener  satisfied,  thu.  never  xat/»,  enough. 
See  the  old  commentary  of  Martin  Geier  on  the  book 
of  Pioverbs.  Corresponding  to  this  is  the  manner 
in  which  Homer  speaks  of  Hades,  and  its  vast  popu- 
lation : 

KAvTa  eBvia.  veKpiav. 

So  the  dramatic  poets  represent  it  as  rapacious, 
carrying  oif  its  victims  like  a  ferocious  animal  {see 
the  "Medea"  of  Euripides,  1108),  inexorable, 
i'tjAetjs,  pitiless,  ever  demanding,  but  hearing  no 
prayer  in  return.  Ilenee  it  had  settled  into  the  clas- 
sical phrase  rapax  Orcus  (see  Catcllos,  ii.  28,  29). 
But  this,  whatever  form  might  be  given  to  it,  was 
not  tlie  first  thought  that  would  arise  in  the  mind 
respecting  the  state  of  the  departed.  Instead  of 
such  an  objective  attribute  of  Hades,  or  Sheol,  as  a 
place  demanding  to  be  filled,  it  was  rather  the  sub- 
jective feeling  of  inquiring  wonder  at  the  phenome- 
non of  death,  at  the  thought  of  th<'  one  who  had 
disappeared,  and  of  that  inexplicable  stale  into  which 
even  the  imaginalion  failed  to  follow  him.  .Shadowy 
as  all  such  language  is,  it  is  only  ilie  stronger  evi- 
lence  of  that  feeling  of  continued  being  which  holds 
on  so  firmly  tlirougli  it  all,  as  though  in  spite  of  the 
positive  appearances  of  sense  tcstifyiTig  to  the  de- 
parture, or  the  negative  testimony  arising  from  the 
failure  of  the  eye  to  pierce  the  darkness  (wlienoe  the 
(jreek  Hades,  the  nnaeai),  or  of  the  ear  to  gather 
any  report  from  the  silence  into  which  tlie  dead  had 
gone.  See  remarks  in  the  note  before  referred  to, 
p.  273,  on  the  idea  of  deaih  as  a  .'itale,  a  state  of 
being,  (he  antithesis,  not  of  being,  but  of  the  active 
life  "  beneath  tlie  sun."  Now  the  idea  of  extinction, 
of  abscilute  not-buing,  of  a  total  loss  of  individual 
personality,  would  have  excluded  all  questioning  ;  it 
would  never  have  made  such  words  as  Hades,  or 
Bheol,  according  to  either  conception,  whether  of 
Inquiry  or  of  locality,  whether  as  denoting  a  state  or 
a  )  'ice,  whether  as  demanding  or  as  inierrogated, 
whether  as  aildrcased  to  the  unseen,  or  to  the  voice- 
leBH  and  unheard.  The  man  wa.s  gone,  but  where  ? 
According  to  a  most  ancient  and  touching  custom, 
they  thrice  most  solemnly  invoked  his  name,  but  no 
answer  came  back.  Their  belii'f  in  his  continued 
oeing  was  shown  by  the  voice  that  went  after  liim, 
though  no  responding  voice  w;i8  returned  to  the  living 


ear.  bisoS  (the  infinitive  used  as  a  noi.i),  to  ask 
to  inquire  anxiously ;  he  had  gone  to  the  land  thni 
denoted,  that  "undiscovered  country  from  whosj 
bomne  no  traveller  returned."  The  key-text  here  ia 
Job  xiv.  10  :  "Man  dies,  and  wastes  away;  he  givetb 
up  the  ghost  (r'lxn  s'}i'' ,  gig/iwah  ha-adam,  mac 
sighs,  or  gasps  for  breath),  and  where  is  he  ?  "  "i'SS^ 
weai/yo,  0,  where  is  he?  See  Zaoli.  i.  5  :  The  fa'hen  J 
D!l'n*n ,  where  are  they  ?  Compare  also  Job  vii. 
21,  and  other  places  of  a  similar  kind,  all  showing 
how  natural  is  the  connection  between  the  wailing, 
questioning  weayyo,  and  the  word  Sheol  so  immedi- 
ately suggested  by  it. 

The  disappearance  of  Enoch  from  the  earth  was 
stranger  than  that  of  the  ordinary  death,  but  gave 
rise  to  the  same  feeling  of  inquiry,  only  in  a  more 
intensive  degree.  "  He  was  not  found,"  oi/x  €upitTK(To, 
says  the  LXX,  and  this  gives  the  real  meaning  of 
the  Hebrew  1i,3"'!< ,  not  denoting  non-existence,  for 
that  would  be  directly  contrary  to  what  follows,  but 
that  he  was  nowhere  to  be  found  on  earth. 

Thus  regarded,  it  is  easy  to  see  how  the  idea  of 
some  locality  would  soon  attach  itself  to  the  primi- 
tive emotional  conception,  and  in  time  become  so 
predominant  that  the  older  germ  of  thought,  that 
was  in  the  etymology,  would  almost  wholly  disap- 
pear. Still  the  spirit  of  the  word,  its  geist  or  ghost, 
to  use  the  more  emphatic  German  or  Saxon,  long 
liaunts  it  after  the  conception  has  changed  so  as  to 
receive  into  it  more  of  the  local  and  definite. 
Trench  has  shown  how  tenacious  is  this  root-sense 
of  old  words,  preserving  them,  like  some  guardian 
genius,  from  misusage  and  misapplication,  ages  after 
it  has  ceased  to  be  directly  conceptual,  or  to  be 
known  at  all,  except  to  the  antiquarian  ])hilologist. 
Thus,  although  the  cavernous  or  subteT-ranean  idea 
had  become  prominent  in  the  Psalms  and  elsewhere, 
this  old  spirit  of  the  word  still  hovers  about  it  in  all 
such  passages  ;  we  still  seem  to  hear  the  sighing 
weayyo  ;  there  yet  lingers  in  the  ear  tlie  plaintive 
sheoiah,  denoting  tlie  intense  looking  into  the  world 
unknown,  the  anxious  listening  to  which  no  answer- 
ing voice  is  returned. 

That  Sheol,  in  its  primary  sense,  did  not  mean 
the  grave,  and  in  fact  had  no  etymological  associs 
tion  with  it,  is  shown  by  the  fact,  already  mentioned, 
that  there  was  a  distinct  word  for  the  latter,  of  still 
earlier  occurrence  in  the  Sciiptures,  common  in  all 
the  Shemitic  languages,  and  presenting  the  definite 
primary  conception  of  digging,  or  excavation  (":p, 
kbr,  krb,  2'^3,  3"iJ ,  grb,  grub,  grav).  There  was 
no  room  here  for  expansion  into  the  greater  thought. 
The  Egyptian  embalming,  too,  to  one  who  attentively 
considers  it,  will  appear  still  less  favorable.  It  wai 
a  dry  and  rigid  memorial  of  death,  far  less  suggestive 
of  continued  being,  somehow  and  somewhere,  than 
the  flowing  of  the  body  into  nature  througli  decom- 
positiim  in  the  grave,  or  its  dispersion  by  fire  into 
the  prime  elements  of  its  organization.  In  the  sup- 
posed case,  howeTer,  of  Jose])h's  torn  and  dismem- 
bered corpse,  there  was  nothmg  from  any  of  theM 
Bouj'ces  to  aid  the  conception.  Yet  Jacob  held  on  t< 
it:  1  will  go  mourning  to  my  son,  ■';3  bN,  not  bs 
or  bK  for  bl" ,  on  account  of  my  son,  as  some  would 
take  it.*     Had  Joseph  been  lying  by  the  side  of  hii 

•  [In  proof  that  bx  may  have  the  sense  of  b;P  ,  Roaexir 
m&Uor  rotors  to  1  KinRs  xiv.  5  ;  and  Rushi  to  2  Sam.  xxi.  I 
1  Sam.  iv.  21.    ButtboHG  do  notbearout  thplnJcreuc«.    Th. 


L'HAr.    XXXVIl.    1-30. 


58'^ 


mother  in  the  field  near  Bethlehem  Ephratah,  or 
with  Abraham  and  Sarah,  i-nd  Isaac  and  Rebekah, 
in  the  cave  ot  Machpelah,  or  in  some  Egyptian  sar- 
cophagus, embalmed  with  costliest  spices  and 
wrapped  in  aromatic  linen,  the  idea  of  his  unbroken 
personality  would  have  been  no  more  vivid,  Josepli 
himseir  (liis  very  ip«e)  would  have  been  no  nearer, 
or  more  real,  to  the  mourning  father,  than  as  lie 
thought  of  his  bodv  lying  mangled  in  the  wilderness, 
or  borne  bv  rapacious  birds  to  the  supposed  four 
comers  of  the  earth.  I  will  go  to  my  son  mourning, 
theolah  (niklU  ,  with  n  of  direction),  Sheol-ward,— 
on  the  wav  to  the  unknown  land. 

This  view  of  Sheol  is  strongly  corroborated  by 
the  parallel  etymology,  and  the  parallel  connection 
of  ideas  we  find  in  the  origin  and  use  of  the  Greek 
Hades.  Some  would  seek  its  primary  meaning  else- 
where, but  it  is  clearly  Greek,  and  no  derivation  is 
more  obvious  than  the  one  given  long  ago,  and  which 
would  make  this  word  "AiStjs  (Homeric  'Attijs,  with 
the  mild  aspirate)  from  a  privative  and  iotiV  to  see. 
We  have  the  very  word  as  an  adjective,  with  this 
mi'aning  of  invuible  or  unseen,  Hesiod  :  "  Shield  of 
Hercules,"  477.  It  denotes,  then,  the  unseen  world, 
carrying  the  idea  of  disappearance,  and  yet  of  con- 
tinued being  in  some  state  unknown.  The  analogy 
between  it  and  the  Hebrew  word  is  perfect.  So  is 
the  parallelism,  all  the  more  striking,  we  may  say, 
from  the  fact  that  in  the  two  languages  tlie  appeal  is 
to  two  diflerent  senses.  In  the  one,  it  is  the  eye 
peering  into  the  dark  ;  in  the  other,  it  is  ihe  ear  in- 
tently listening  to  the  silence.  Both  give  rise  to  the 
same  question  :  Where  is  he  ?  whither  has  he  gone  ? 
and  both  seem  to  imply  with  equal  emphasis  that 
the  one  unseen  and  unheard  yet  really  is.  Some- 
times a  derivative  from  the  same  root,  and  of  the 
same  combination,  is  joined  with  Hades  to  make  the 
meaning  intensive,  as  in  the  "Ajax"  of  Sophocles, 
607 

rbl*  altoTfionov  dcfiijAoc  "Alfio** — 
The  awful,  unseen  Hades. 

From  this  use  has  come  the  adjective  iiSios,  rendered 
ettrnal,  but  having  this  meaning  from  the  association 
of  ideas  (the  Hadean,  the  everlasting),  since  it  is  not 
etymologically  connected  with  aloiv  (see  Jude  6, 
Ceofiois  di'Siois,  where  the  two  conceptions  seem  to 
unite).  In  truth,  there  is  a  close  connection  between 
these  two  sets  of  words  ('AtSTji  and  aidv,  ^"S'.'J  and 
blKC),  one  ever  suggesting  the  other, — "  the  things 
that  are  seen  are  temporal  (belong  to  time),  the  things 
that  are  unseen  are  eternal."  Hence  we  have  in 
Greek  the  same  idiom,  in  respect  to  Hades,  that  we 
have  in  Hebrew  in  relation  to  01am  (oil?),  the 
counterpart  of  aliii/.  Thus,  in  the  former  language 
we  have  the  expressions,  oUos^AiSou — 5o^os"At5ou, 
etc.,  corresponding  exactly  to  the  Hebrew  cbl'y  n'^S, 
the  house  of  eternity,  poorly  rendered  his  long  home, 
Eccles.    xii.   6.      Compare    the   o'tKiav    a'dimov,    the 

sense  of  direciion.  so  clear  everywhere  else  in  the  hundreds 
cf  uases  where  this  preposition  5X  occurs,  is  not  lost  even 
in  these.  "  Gone  is  the  glory  of  Israel  "  (the  glory  th:it  was). 
It  is  broken,  impassioned  Itinfruage,  and  we  may  suppose  an 
llli  psis  :  she  said  thi£  (looldng)  to  the  taking  of  thi-  ark,  eic. 
':o,  in  the  chief  case  citt^d,  it  is  most  vividly  rendered  by 
iking  it  elliptically— ^  the  house  of  Saul,  2  Sam.  xxi  1 — 
hat  is.  'Mook  not  to  me  for  the  cause,"  says  the  oracle,  but 
■*  to  Saul  and  his  bloody  house."  At  the  utmost,  these  very 
tew  doubtful  cases  cannot  invalidate  the  clear  sense  that  the 
lonmion  rei  isring  makes  here.  -T.  L.l 


"  house  eternal,"  2  Cor.  v.  1.  Compare  also  XenO' 
phon's  Ag'Mlaiis,  at  the  close,  where  it  is  said  of  tht 
Spartan  king,  tt;;'  aihiov  o'iK'i^aiv  KaTrjy ay €ro,  "  hi 
was  brought  back,  like  one  who  had  been  away,  tc 
his  eternal  home."  See,  too,  a  very  remarkable 
pa.ssage,  Diodoros  Sichlus,  lib.  i.  ch.  61,  respecting 
the  belief  of  the  mo.st  ancient  Egyptians:  "The 
habitations  of  the  living  they  call  inns,  or  lodging 
places,  KciTa.\i'iT(is,  since  we  dwell  in  them  so  short 
a  time,  but  those  of  the  dead  they  style  ol«out  diSious, 
everlasting  abodes,  as  residing  in  them  forever,  Tt» 
&niipov  iioixa."  See  al.so  Pareac  ;  De  Jobi  Notitiia. 
etc.,  on  tlie  early  Arabian  belief,  p.  27. 

Why  should  not  Jacob  have  had  the  idea  as  weh 
as  these  most  ancient  Egyptians  ?  That  his  thought 
was  more  indefinite,  that  it  had  less  of  circumstance 
and  locality,  less  imagery  every  way,  than  the  Greek 
and  Egyptian  fanev  gave  ii,  only  proves  its  higher 
purity  as  a  divine  hope,  a  sublime  act  of  faith,  rather 
than  a  poetical  picturing,  or  a  speculative  dogma. 
The  less  it  assumed  to  know,  or  even  to  imagine, 
showed  its  stronger  trust  in  the  unseen  world  as  an 
assured  reality,  but  dependent  solely  for  its  clearer 
revelation  on  the  unseen  God.  The  faith  was  all  the 
stronger,  the  less  the  aid  it  received  from  the  sense 
or  the  imagination.  It  was  grounded  on  the  surer 
rock  of  the  "  everlasting  covenant ''  made  with  the 
fathers,  though  in  it  not  a  word  was  said  directly  of 
a  future  life.  "  The  days  of  the  years  of  my  pil 
grimage,"  says  Jacob.  He  was  "a  sojourner  upon 
earth  as  his  fathers  before  him."  The  language  has 
no  meaning  except  as  pointing  to  a  home,  an  ai5io» 
oU-natv,  an  eternal  habitation;  whether  in  Sheol,  or 
through  Sheol,  was  not  known.  It  was  enougli  that 
it  was  a  return  unto  God,  "his  people's  dweVing- 
place  (isb  "iiss ,  see  Ps.  xc.  1 )  in  all  generatious." 
It  was,  in  some  way,  a  ''  Uving  unto  him,"  however 
they  might  disappear  from  earth  and  time  ;  for  "  he 
is  not  the  God  ol  the  dead."  His  covenant  was  an 
assurance  of  the  continued  being  of  those  with  whom 
it  was  made.  ''  Because  he  lived  they  should  live 
also."  "  Art  thou  not  from  everlasting,  Jehovah, 
my  God,  my  Holy  One?  we  shall  not  (wholly)  die." 
"  Thou  wilt  lay  us  up  in  Sheol ;  thou  wilt  call  and 
we  will  answer ;  thou  wilt  have  regard  to  the  work 
of  thy  hands."  The  pure  doctrine  of  a  personal 
God,  and  a  belief  in  human  extinction,  have  never 
since  been  found  conjoined.  Can  we  beUeve  it  of 
the  lofty  theism  of  the  patriarchal  ages  ? 

Hades,  like  Sheol,  had  its  two  conceptual  stages, 
first  of  state,  and  afterwards  of  localily.  To  tht 
Greek  word,  however,  there  was  added  a  third  idea 
It  came  to  denote,  also,  a  power;  and  so  was  used 
for  the  supposed  king  of  tlie  dead,  'AiStjs,  'Ais, 
'AiSajrelii, — SvaJ  ivipuv  (Iliad,  XX.  61);  and  this 
personification  appears  again  in  the  later  Scripture, 
1  Cor.  XV.  55,  0  Hades,  where  is  thy  victory  ?  anf 
in  Rev.  vi.  8,  xx.  13,  14,  where  Hades  becomes  lim 
!ted  to  Gehenna,  and  its  general  power,  as  keeper  ol 
soids,  is  abolished. — T.  L.] 

DOCTRINAL   AND    ETHICAi. 

1.  Jacob's  fondness  for  the  younger  son  forms  tlu 
other  extreme  to  Isaac's  predilection  for  th« 
first-bom.  He  had,  it  is  true,  better  reasons  than 
Isaac ;  for  Joseph  is  not  only  the  son  of  his  beloved 
Rachel,  but  also  the  Nazarite  (the  consecrated  oi  sep- 
arate one)  among  his  brethren, — a  fact  to  which  he 
testifies  upon  his  death-bed  (see  Get.  xlix.  22).     Bu» 


588 


GENESIS,  OR  THE  I'IRST   BOOK   OF   MOSES. 


then  he  began  to  see  clearly  that  Judah  surpassed 
Joseph  in  what  pertained  to  the  future.  The  struggle 
between  his  predilection  and  his  love  of  justice  ap- 
pears in  more  than  one  instance.  Joseph  must  en- 
ter service  as  a  shepherd's  boy ;  nevertheless,  his 
father  provides  for  him  a  showy  garment,  and  keeps 
him  at  home  longer  than  the  others.  He  ventures 
his  favorite  upon  a  distant  and  dangerous  mission, 
and  this  is  a  reason  why  he  refuses  to  be  comforted 
at  his  loss.  He  rebukes  him  for  his  appaiently 
presumptuous  dream,  but  feels  compelled  to  keep  the 
presaging  omens  in  his  vaticinating  heart. 

2.  The  Scrii)tures  make  no  palUation  of  the  sins  of 
the  twelve  patriarchs — the  fathers  of  the  very  people 
tfl  whom  they  are  sent.  This  shows  their  super- 
earthly  origin. 

3.  By  his  dreams  Joseph  gets  into  misery,  and  by 
their  interpretations  he  is  deUvered  from  it.  Tlie 
first  fact  would  give  him  occasion  to  think  closely  on 
the  ground-laws  that  regulate  the  symbolic  language 
of  dreams  ;  and  both  he,  and  the  Xew-Testainent  Jo- 
seph, are  witnesses  to  the  fact  that  there  is  a  signifi- 
cance in  them.  Elsewhere  have  we  shown  the  cir- 
cumstances favorable  to  this  that  were  possessed  by 
both. 

4.  The  simplicity  with  which  Joseph  relates  his 
dreams,  reminds  us  of  Isaac's  naive  question  on  the 
way  to  Mount  Moriah  :  but  where  is  the  lamb  ?  It 
stands  in  beautiful  contrast  with  that  moral  earnest- 
ness which  had  already,  in  early  age,  made  him  self- 
reliant  in  presence  of  his  brethren. 

5.  Here,  too,  in  the  history  of  Joseph's  brethren, 
ia  there  an  example  showing  how  envy  passes  over 
to  animosity,  animosity  to  fixed  hatred,  and  hatred  to 
a  scheme  of  murder,  just  as  in  the  history  of  Cain, 
and  in  that  of  Christ.  The  allegorical  significance 
of  our  history,  .is  typical  of  that  of  Christ,  appears  in 
the  most  diversified  traits. 

6.  .\s  the  murderous  scheme  was  prevented  by 
Reuben's  plan  of  deUverance,  and  modified  by  Judah's 
proposal,  so,  i.i  the  life  of  our  Lord,  the  scheme  of 
the  Sanhedrin  was  changed  more  than  once  by  ar- 
resting circumstances.  Thus  providence  turned  the 
destructive  plots  to  a  beneficent  end.  It  was  the 
chief  tendency  of  these  schemes  to  promote  the  high- 
est glory  of  the  hated  one,  whose  glory  they  aimed  to 
destroy. 

7.  Concerning  the  way  in  which  these  plans  of 
Reuben  and  Judah  cross  each  other,  see  the  Exeget- 
ical  and  Critical.  We  have  no  right  to  suppose  that 
Reuben  behaved  as  he  did  in  this  case  in  order  to 
appease  his  father  for  the  wrong  done  in  the  case  of 
Bilhah.  The  weakness,  wliich,  according  to  ch.  xlix. 
4,  was  the  gri'at  reproach  of  his  character,  had  also 
its  good  side.  Equally  false  is  the  supposition  that 
Judah  maliciously  frustrated  Reuben's  good  inten- 
tions. Both  remind  us  of  Joseph  of  Arimathea  and 
Nioodemus,  who  did  not  consent  to  the  sentence  of 
the  Sanhedrin ;  but  they  were  less  incUned  to  the 
right,  and  their  half-measures  remind  us  of  Pilate's 
attempt  to  save,  though  they  had  not,  like  him,  the 
power  in  their  hands  ;  since  being  implicated  by  tlieir 
foimcr  anirao:ity  towards  Joseph,  they  could  only 
weakly  oppose  their  angry  brethren. 

8.  The  "  coat  of  many  colors  "  dipped  in  blood, 
reminds  us  of  the  deception  that  Jacob,  in  Esau's 
raiment,  practised  upon  his  father.  Yet  it  must  not 
be  overlooked,  that  Jacob  became  reconciled  at 
Peniel.  lla<i  lie  been  sanctified,  indeed,  as  well  aa 
recoLciled,  he  would  not,  after  sucii  bitter  experience, 
havf  r'peatcd  lis  t'lther's  error  of  m  arbitrary  prefer- 


ence of  one  son  to  another.  And,  in  this  respect,  h< 
even  now  atoned  for  a  sin  which  had  been  alrei.d] 
pardoned. 

9.  Jacob's  mourning  shows  how  deeply  his  peact 
was  shaken.  The  self-examination  occasioned  in 
pious  souls,  in  consequence  of  the  loss  or  sutieringa 
of  dear  ones,  especially  of  children,  becomes  a  griev- 
ous self-condemnation.  From  this  there  arises  a 
longing  after  death.  But  here,  too,  there  must  be  an 
unconditional  surrender  to  God's  grace.  We  f-;* 
here,  also,  how  ''  the  congregation  of  the  fathers  " 
beyond  the  grave  becomes  a  Sheol  to  the  pre-Chris- 
tian consciousness  through  the  feeUng  it  gives  of 
death,  of  his  power,  of  the  effect  of  mournrng  as  ex- 
tending even  to  the  other  world.  Luther  has  fre- 
quently translated  Sheol  by  Hell  (we  find  it  also  thus 
in  Apost.  Symb.) ;  but  a  careful  distinction  should  be 
made  between  Sheol  and  Gehenna. 

10.  These  IshraaeUtish-Midianitish  merchantmen 
are  the  first  Ishmaelites  with  whom  we  become  ac- 
quainted. They  remind  us  of  the  caravan  of  Mo- 
hammed, that  most  renowned  of  all  Ishmaelitish  mer- 
chants. They  testify  to  the  outward  increase  and  spi- 
ritual decrease  of  the  descendants  of  Ishmael.  They 
are  witnesses  to  a  heart-rending  scene,  but  coolly  pay 
their  twenty  pieces  of  silver,  reminding  us  of  the 
thirtv  paid  by  Judas,  then  go  their  way  with  the  poor 
lad,  who  passes  his  home  without  hope  of  deliverance, 
and  is  for  a  long  time,  like  Moses, David,  and  Christ, 
reckoned  among  the  lost. 

11.  Jacob's  house  shaken,  burdened  with  a  curse, 
given  over,  apparently,  to  destruction,  and  yet  won- 
derfully saved  by  God's  grace  and  human  placability 
(see  eh.  h). 

12.  Joseph's  character.  Presageful  of  the  future, 
like  a  prophet ;  simple  as  a  child  ;  the  extraordinari- 
ly prudent  son  of  the  prudent  Rachel  and  the  prudent 
Jacob,  yet  notle-minded,  and  so  generous  that  he  be- 
comes a  type  of  New -Testament  love  for  enemies, — • 
God-fearing  in  a  distant  land,  and  yet  so  liberal  in 
Ills  universalism  that  he  can  reconcile  himself  to 
Egyptian  culture,  holding  himself  free,  even  to  bit- 
terness, in  respect  to  home  remembrances  (see  the 
name  he  gave  his  son  Manasseh  (ma/re  to  forget,  obit- 
vioni  tradens),  and  yet,  at  last,  homesick  after  Ca- 
naan,— renowned  for  chastity,  and  yet  not  without 
ambition,  full  of  high-minded  and  proud  anticipations, 
and  yet  jjrepareil  to  endure  all  humihations  by  which 
Jehovah  might  aim  to  purify  hini.  Calumniated  by 
many,  by  others  hastily  canonized  as  a  saint.  A 
man  of  spirit  and  a  man  of  action  in  the  highest 
sense. 


HOMXLETICAl    AND    PRACTICAL. 

The  whole  chapter.  Joseph  sold.  The  sins  of 
men  and  the  providence  of  God.  The  character  of 
our  narrative.  The  chain  of  circumstances  The 
significance  often  of  things  apparently  small.  I.  Of 
Jacob's  weakness  (in  the  ca.se  of  the  coat) ;  2.  of 
Joseph's  dreams ;  3.  of  his  thoughtlessness  ;  4.  ef 
Reuben's  absence ;  5.  of  the  appearing  of  the  Ish- 
maelites.— Man  proposes,  (iod  disposes. — '*  My 
thoughts  are  not  your  thoughts,"  etc.  Thf  sublimity 
of  the  divine  decrees  as  compared  with  human 
schemes. 

Section  First.  (Vers.  1-12.)  Starkk:  Althougt 
Jacob  had  his  reasons  for  specially  loving  Joseph 
yet  he  did  not  act  prudently  in  allowing  it  to  becom* 
noticed.    Parents  should  guard  against  ;,  Ambbosv 


CHAP   XXXYIl.    1-36. 


5Wi 


funffat  lihero$  eqiialU  gratia  qiios  jnnxit  (Bqualis 
natura.  Knvy  is  a  diabolical  vice  (Wisd.  Sol.  ii.  24).* 
— Hall:  Suffering  is  tlie  road  to  honor. — Thksame: 
When  we  are  loved  by  our  Heavenly  Father,  and 
weep  over  our  sins,  we  will  be  hated  by  our  brethren 
in  the  flesh  (1  Peter  iv.  A).—Bibl.  Tub. :  Do  not  un- 
necessarily tell  your  enemy  what  may  be  for  your  ad- 
vantage.— Calwer  Handhuch :  Ver.  2.  Xo  mali- 
cious iaforniation  was  it,  but  coming  from  an  inno- 
cent free-heartedness  and  a  dutiful  abhorrence  of 
evil. — Lisco,  on  the  contrary :  A  child-like  and  inju- 
dicious tale-telling. — Gkrlach  :  As  a  spoiled  child, 
he  accuses  his  brethren  to  his  father.  [The  boundary 
between  the  malicious  and  the  dutiful  here  may  be 
drawn  with  difficulty ;  yet  it  is  to  be  observed,  that 
Joseph  told  the  tather  what  was  already  spoken  of  by 
the  people,  that  is,  when  it  had  already  become  an  ill- 
fame.] — Schroder:  Luther  says, that  Joseph  narrat- 
ed his  dreams  "like  a  chdd,"  not  from  malice,  but 
in  simplicity  and  innocence. — Richter:  Mark  it; 
young  Joseph  saw  in  his  dreams  only  his  exaltation, 
not  the  humiliation  that  preceded  it. — Heim  ("  Bible 
Studies  ") :  The  difference  between  the  two  dreams. 

•  \Jb96via  he  Sitt^oAou  6ava.T0^  flfrT\\Bev  ei?  toc  icotr^oc, 
through  envi/  of  the  JevH  death  entered  intn  the  world.  There 
ie  something  very  peculiar  aliout  this  sin  of  euvy,  fully  just- 
ifying the  epithet  diabolical.  In  the  first  place,  it  is  pre- 
eminently spiritual.  It  is  a  pure  soul-sin,  having  least 
connection  with  the  mnterial  or  animal  nature,  and  for 
which  there  is  the  least  palliation  in  appetite,  or  in  any  ex- 
trinsic temptation.  Its  seat  and  origin  is  wholly  superc:ir- 
nal,  except  as  the  term  carnal  is  taken,  as  it  sometimes  is  by 
the  Apostle,  for  all  that  is  evil  in  humanity.  A  man  may 
be  most  intellectual,  most  free  from  every  vulgar  appetite 
of  the  tlesh  ;  he  may  he  a  philosopher,  he  may  dwell  specu- 
latively in  the  rejrion  of  the  abstract  and  the  ideal,  and  yet 
his  soiil  be  full  of  this  corroding  malice,  which  the  author 
of  the  hook  of  Proverbs,  describing  it  in  its  effect  rather 
than  its  origin,  calls ''rottenness  in  the  bones'*  (Prov.  xiv. 
SO),  presenting  it  as  the  opposite  of  that  "sound  heart 
which  is  the  life  of  theflesb."  In  the  second  place,  it  is  the 
most  purely  evil.  Almost  every  other  passion,  even  ac- 
knowledged to  be  siutal,  has  in  it  somewhat  of  good,  or  ap- 
pearance of  good.  Revenge  assume-^  to  have,  at  ita  founda- 
tion, some  sense  of  ■wTong,  that  allies  it  to  justice.  Nt-mesif* 
claims  relationship  to  Themis  Anger  makes  a  similar  plea, 
and,  with  some  show  of  reason,  lays  pari,  at  least,  of  the 
blame  upon  the  nervoas  irritability.  These,  and  other  hu- 
man passions,  trace  a  connection,  in  their  spiiitual  Lieneal- 
ogy,  between  themselves  and  pure  affections  that  miirht 
have  belonged  to  man*s  psychical  or  sensitive  nature  before 
the  fall.  But  envy,  or  hatred  of  a  man  for  the  good  that  is 
JTi  him,  or  in  any  Wiiy  pertains  to  him,  is  evil  unalloyed. 
To  ufe  the  imatrery  of  John  Bun\an,  its  descent  i^  simply 
Diabolonian,  without  any  cross  or  mixture  with  anything 
that  might  allege  a  title  to  citizenship  in  Mansoul  before  it 
revolted  from  king  Shaddai  Neither  can  it  be  laid,  where 
we  are  so  fond  of  charging  our  sins,  upon  the  poor  body.  It 
would  seem  lo  have  no  natural  growth  fiom  Mansoiii's  ma- 
terial corporation,  ruined  as  it  is.  It  is  the  breath  of  the 
old  serpent.  It  is  pure  devil,  as  it  is,  also,  purely  spiritual. 
It  ne>*ds  no  body,  no  concupiscent  organization,  no  appe- 
tites or  fleshly  motions,  no  nerves  even,  for  the  exercise  of 
its  devilish  energies.  It  is  a  soul-poison,  yet  acting  fear- 
fully upon  the  body  itself,  bringing  more  death  into  it  than 
eeeraincly  stronger  and  more  tiunultuous  passions  thnt  have 
their  nearer  seat  in  the  fleshly  nature.  *'  It  is  rottenness  in 
the  bones."  We  may  compare  this  proverb  of  Solomon 
with,  a  terrific  description  of  envy  by  ^schtlds,  Agamem., 
SS3: 

TOV  €VTV\OVtTa  tTVV  i^dof  w  ^AeTreii', 
Sva^ptov  net'  'IO'5  KapSiav  jrpocr^/iei'o5, 
avflos  StirAoi^ei  Tiu  TTf7TaiJ.fj.ivut  i'6a"oi'  • 
Tot?  T  ain'o<;  ainov  TTTjfjaTTLV  ^apvt'crai, 
xal  TOi*  Bvpaiov  o^fiov  elaopijv — areVet. 

Envy  at  others'  ffood  is  evermore 
Malign:int  poison  sitting  on  the  sotil ; 
A  liouble  woe  to  hira  infected  with  it. 
Of  inward  pain  the  heavy  load  he  bears, 
At  sight  of  joy  wUftout,  he  ever  mourns. 

What  inspired  the  Greek  poets  in  such  truthful  description 
of  the  most  intense  evils  of  the  sou! !  All  bad  passions  are 
lain^iil,  but  envy  has  a  double  barb  to  stine  itself.— T.  L.] 


In  the  first  there  couH  be  only  ten  sheaves  besidei 

Jasepli's,  since  Benjamin  was  not  present,  andJosepk 
said  to  liis  brethren,  Your  nheaves.  In  the  second, 
however,  lie  beliolds  definitely  eleven  stars,  there 
fore  himself  as  the  twelfth  included. 

Sectioji  Second.  (Vers.  12-20.)  Starke:  Ver 
15.  Joseph  enters  upon  his  journey  in  the  simplicit; 
of  his  heart,  expecting  no  evil;  and  thus  God  leti 
liim  run  into  the  net  against  which  he  could  hav« 
easily  warned  him.  God's  ways,  however,  are  se 
cret.  Whom  he  wishes  to  exalt  he  first  tries,  puri 
fies,  tem|its,  and  humbles.  [The  Ralibins  and  one  of 
the  Targums  tell  us  that  this  man,  who  directed  Jo- 
seph in  the  field,  was  the  angel  Gabriel  in  the  form 
of  a  man.] — Hall  :  God's  decree  precedes  and 
is  fulfilled,  whilst  we  have  no  thought  about  it, 
yea,  even  fight  against  it.  Though  a  Christian 
does  not  always  prosper,  though  difficulties  be- 
set his  way,  he  must  not  be  confounded,  but 
ever  continue  firm  and  steadfast  in  liis  calling.  Ver 
18.  Here  Moses  shows  what  kind  of  ancestors  ths 
Jews  had  (comp.  Acts  vli.  9,  etc.).  Thus  they  fell 
from  one  sin  into  another.  Perhaps  Simeon  was  the 
ringleader ;  since  he  afterwards  was  bound  as 
hostage  for  his  brethren. — Schroder  :  Joseph  goes 
in  search  of  his  brethren,  and  finds  sworn  enemies, 
bloodthirsty  murderers. — Heim  ("Bible  Studies"): 
Shechem  is  about  twenty-five  leagues  from  Hebron. 
Joseph's  mission  to  this  remote  and  dangerous  coun. 
try  is  a  proof,  at  the  same  time,  that  Jacob  did  not 
treat  him  with  too  much  indulgence,  and  that  he  did 
not  );eep  him  home  from  any  feelings  of  tenderness. 
Joseph's  willing  obedience,  too,  and  his  going  alone, 
an  inexperienced  youth,  upon  such  adangerous jour- 
ney, is  a  proof  that  he  was  accustomed  to  obey  cheer- 
fully— a  habit  not  acquired  in  an  effeminate  bringing- 
up. 

Section  Third  (vers.  21-241.  Starke:  So  goes 
the  world.  Pious  people  ponder  the  welfare  of  the 
godless,  whilst  the  latter  are  conspiring  for  their  de- 
struction (1  Sam.  xix.  5).  God  can  raise  up,  even 
among  enemies,  helpers  of  the  persecuted.  "  Woe  to 
those  who  draw  iniquity  with  cords  of  vanity  and 
sin,  as  it  were  with  a  cart-rope  "  (Isa.  v.  18). 

Section  Fourth  (vers.  25-27).  Starkk  :  Luther  : 
They  take  their  seats  as  though  they  had  well  dona 
their  work.  Conscience  is  secure ;  sin  is  asleep  ;  yet 
(iod  sees  all. — Schroder:  [Unfavorable  judgment 
of  Judah.]  LcTHER :  0,  Judah,  thou  art  not  yel 
purified.  In  Calwer  Handbuch  Judah  is  even  com- 
pared to  Judas,  who  sold  the  Lord.  But  it  is  alle- 
gorising merely,  when  we  are  determined  in  our  judg- 
ment by  mere  outward  resemblances.  See  the  Exe- 
getical  and  Critical.  Judah's  proposition  arose  from 
the  alternative :  He  must  either  starve  lo  death  in 
the  pii,  or  he  must  be  sold  as  a  slave. 

Section  Fifth  (vers.  28-32).  Starke  :  No  matter 
what  hindrances  Joseph's  brethren  might  put  in  the 
way  of  the  dreams'  fulfilment,  against  their  will  were 
they  made  to  promote  it  (Ps.  Iv.  10). — Bill.  Tub.  : 
Thus,  there  is  yet  a  spark  of  good  in  tiature.  If 
only  man  would  not  suppress  this  small  light,  ha 
would  be  preserved  from  the  greatest  sins. — Thk 
SAME :  .loseph  is  a  type  of  Christ  in  his  exaltation, 
in  his  humiliation,  and  especially  in  his  being  sold 
for  thirty  [twenty]  pieces  of  silver.  Ver.  29.  Jose- 
phus  thinks  that  Reuben  came  by  night  so  as  not  to 
be  detected.  [One  of  the  Targums  adds,  that  Reu- 
ben, on  account  of  the  iticest  committed,  had  been 
fasting  ainiuig  the  mountains,  and.  in  order  to  find 
grace  before  his  father,  had  intended  to  bring  Joseph 


590 


GENESIS,  OR  THE  FIRST   BOOK   OF   MOSES. 


tgain  to  him.]     Ver.  32.     Thus  Joseph's  brothers 
aiid  sin  to  sin. 

Section  Sixth  (vers.  33-36).  Starke  :  This  was 
a  punishment  of  GoJ.  Jacob  had  deceived  his  fa- 
ther Isaac  by  putting  around  his  neck  and  hands  the 
skin  of  a  kid ;  he  is  himself  now  deceived  by  Jo- 
seph's coat  dipped  in  the  blood  of  a  kid. — Hall: 
One  sin  is  made  to  cover  another;  godless  men,  it  is 
true,  ever  try  to  conceal  their  malignity,  but  it  comes 
to  light  at  last,  and  is  punished. — Osia.\der  :  Seldom 
does  misfortune  come  alone.  It  is  but  a  short  time 
since  Jacob  was  deprived  of  Rachel ;  now  he  has  lost 
Joseph.  In  such  a  concealment  of  guilt  they  pass 
twenty-two  years.  And  his  father  wept  for  him. 
[Ldther  :  This  was  Isaac,  Joseph's  grandfather,  who 
uved  still  twelve  years  after  this  event.]  He  himself 
(Jacob)  had  several  things  to  reproach  him  in  his 


conscience  :  Why  did  he  let  the  boy  go  alone  oil 
such  a  journey '!  Why  did  he  send  him  into  a  coun 
try  abounding  in  wild  beasts  ?-  JiibL  IVirt. :  Ir 
grief  we  are  inclined  to  overdo. — Us  anokr  :  Pio-^a 
parents  often  blame  themselves  when  things  go  bad- 
ly with  their  children,  even  when  ihere  is  the  leasl 
ground  for  it. — Calwer  Handbuch  After  the  crime 
comes  the  lie ;  after  the  lie,  a  hypocritical  comforting 
of  the  father. — Schroder:  Lcthkr  :  During  all  this 
time,  the  brethren  were  unable  to  pray  to  Uod  with 
a  good  conscience. — Observe,  each  one  of  the  thre* 
patiiaichs  was  to  sacrifice  his  dearest  son. 

To  the  whale  chapter.  Taube  :  The  selling  of 
Joseph  by  liis  brethren  :  1.  From  what  sources  this 
horrible  deed  arose;  2.  how  the  divine  mouth  re- 
mains silent,  whilst  the  divine  hand  so  much  the 
more  strongly  holds  ;  3.  the  types  that  lie  concealed. 


SECOND    SECTION. 

Judah's  temporary  separation  {probably  in  sadness  on  account  of  the  deed).     His  sons.     TTiamar. 


Chapter    XXXVIII.    1-30. 

1  Anil  it  came  to  pass  at  that  time,  that  Juiiali  went  down  from   his  brethren,  and 

2  turned  in  to  a  certain   Adiillamite,  whose  name  was  Hirah    [noble,  free].     And  Judali 
saw  there  the  daughter  of  a  certain  Canaaiiite,  whose  name  was  Shitah  [cry  for  help]  ;  and 

H  he  took  her,  and  went  in  unto  her.     And  she  conceived,  and  bare  a  son ;   and  he  called 

4  his  name  Er  [n"i  watcher].     And  she  conceived  again,  and  bare  a  son  ;   and  she  called  his 

5  name  Ontm  [rtreugth,  strong  one].     And  she  yet   again   conceived,   and  bare  a   son;   and 
called  his  name  Shelah  [peace,  quietness,  shiioh ?]  ;  and  he  was  at  Chezib  [delusion],  when  she 

6  bare  him.     And  Judah  took  a  wife  for  Er  his  first-born,  whose  name  was  Thaniar  [palm], 

7  And  Er,  Judah's  first-born,  ivas  wicked  in  the  sight  of  the  Lord  ;  and  the  Lord  slew  him. 

8  And  Judah  said  unto  Onan,  Go  in  unto  thy  brother's  wife,  and  marry  her,  and  raise  uj) 

9  seed  to  thy  brother.     And  Onan  knew  that  the  seed  should  not  be  his  [of  bis  own  name] : 
and  it  came  to  pass,  that  when   he  went  in  unto  his  brother's  wife,  that  he  spilled  it  on 

10  the  ground,  lest  that  he  shoidd  give  seed  to  his  brother.     And  the  thing  which  he  did 

1 1  displeased  the  Lord ;  wherefore  he  slew  him  also.  Then  said  Judali  to  Thamar  Ins  daugh- 
ter-in-law, Remain  a  widow  in  thy  father's  house,  till  Shelah  my  son  be  grown  ;  (for  he 
said,  Lest  peradventure  he  die  also,  as  his  brethren  did) ;  And  Thamar  went  and  dwelt 

12  in  her  father's  house.  And  in  process  of  time  the  daughter  of  Shuah,  Judah's  wife,  died  ; 
and  Judah  was  comforted,  and  went  up  to  his  sheep-shearers  to  Timnath  [possession], 

13  he  and  his  friend  Hirah  the  Adullamiti-.     And  it  was  told  Thamar,  saying,  Behold,  thy 

14  father-in-law  goelli  up  to  Timnath,  to  shear  his  sheep.  And  she  put  her  widow's  gar- 
ments ofl'  from  her,  and  covered  her  with  a  veil,  and  wrapped  herself,  and  sat  in  an  open 
place  [uternlly,  gate  of  two  eyes]  '  which  is  bv  the  way  to  Timnath:   for  she  .«aw  that  Shelah 

1.5   was  grown,  and  she  was  not  given  unto  him  to  wife.      When  Jiuhih  .saw  her,  he  thought 

16  her  to  be  an  harlot;  because  she  had  covered  her  face.  And  he  turned  unto  her  by  the 
*yay,  and  said.  Go  to,  I  pray  thee,  let  me  come  in  unto  thee;  (for  he  knew  not  that  she 
was  iii.s  daughter-in-law)  ;  and  she  said,  What  wilt  thou  give  mc,  that  thou  niayest  come 

17  in  unto  me  ?     And  he  said,  I  wili  send  thee  a  kid  from  the  tlock  ;  and  she  said,  Wilt  thou 

18  giv^e  me  a  |)lodge,  till  thou  send  it?  And  he  said,  What  pleage  shall  I  give  thee? 
And  she  saiil,  Thy  signet,  and  thy  bracelets,  and  thy  staff  that  is  in  thy  hand.    And  he 

19  gave  it  lier,  and  came  in  unto  her;  and  she  conceived  by  him.  And  she  arose,  and 
went  away,  and  laid  by  her  vail  from  her,  and  put  on  the  garments  of  her  widowhood 


CHAP.   XXXVIII.   1-30. 


591 


20  And  Judah  sent  the  kid  by  the  hand  of  his  friend  the  Adullamite,  t    receive  his  pledge 

21  from  the  woman's  hand  :  but  he  found  her  not.  Then  he  asked  the  men  of  that  place 
saying,  Where  is  the  harlot  that  was  openly  by  the  way-side?     And  they  said   There 

22  was  no  harlot  in  this  place.     And  he  returned  to  Judah,  and  said,  I  cannot  find  her ; 

23  and  also  other  men  of  the  place  said,  that  there  was  no  harlot  in  this  jilace.  And 
Judah   said.  Let  her  take  it  to  her,  lest  we  be  shamed ;  behold,  I  sent  this   kid,  and 

24  thou  liast  not  found  her.  And  it  came  to  pass  about  three  months  after,  that  it  was 
told  to  Judah,  saying,  Thamar  thy  daughter-in-law  hath  played  the  harlot ;  and  also, 
behold,  she  is  with  child  by  wlioredom.     And  Judah  said,  Bring  her  forth,  and  let  hei 

25  be  burnt.  When  she  was  brougiit  forth,  she  sent  to  her  father-in-law,  saying,  By  the 
man  whose  these  are,  am  I  with  child ;  and  she  said.  Discern,  I  pray  thee,  whose  art 

26  these,  the  signet,  and  bracelets,  and  staff.  And  Judah  acknowledged  them,  and  said, 
She  hath  been  more  righteous  than  I  •   because  that  I  gave  her  not  to  Shelah  my  son ; 

27  and  he  knew  her  again  no  more.     And  it  came  to  pass  in  the  time  of  her  travail,  that 

28  behold  twins  were  in  her  womli.  And  it  came  to  pass  when  she  travailed,  that  the  one 
put  out  his  hand;  and  the  midwife  took  and  bound  upon  his  hand  a  scarlet  thread,  say- 

29  ing.  This  came  out  first.  And  it  came  to  pass,  as  he  drew  back  his  hand,  that,  behold 
his  brother  came  out ;  and  she  said,  How  hast  thou  broketi  forth  ?  this  breach  be  upon 

30  thee ;  therefore  his  name  was  called  Pharez  [breach].  And  afterward  came  out  his 
brother,  that  had   the  scarlet   thread  upon  his   hand ;   and  his  name  was  called  Zarah 

[going  forth,  sun-rising], 

['  Ver.  14. — 0*^2^3?  nnS3  .  Rendered,  in  our  translation,  an  open  place ;  margin,  door  of  eyes,  more  literally,  wltn 
reference  to  Prov.  vii,  12,  The  LXX.  have  taken  it  as  a  proper  name,  rats  irvAai?  A'lvaf,  which  lias  led  some  to  regard 
it  as  the  same  with  Enam  mentioned  Joshua  xv.  ^4,  and  referred  to  by  Hieronymus  as  situated  in  the  tribe  of  Judah,  and 
called,  in  hifl  day,  Belh-enim,  See  Rnsenmuller.  The  dual  form  here  is  expressive  of  something  peculiar  in  the  place.  It 
means  (ujo  eyes,  or  two  fountains,  probably  the  former,  denoting  two  openings,  that  is,  two  ways,  a  place  where  she  was 

lertain  to  be  seen.  This  corresponds  tn  the  Vulgate  rendering,  in  6 /t'i'o  liineris.  So  the  Syriac,  |£s.m^o|  a  a  V  q»-^j 
Arabs  Erpenianus  the  same,  (Sj  ^.JsJt  (^  "^  °  ^  .     The  idea  of  there  being  a  city  there,  at  that  time,  or  of  her  taking 

jer  place  by  the  gate  of  a  city,  is  absurd.  Aben  Ezra  says  it  was  a  place  so  called  because  there  were  two  fountains  there. 
This  was  an  early  use  of  the  Hebrew  "i^!? ,  the  eye,  arising  from  the  beautiful  conception  that  springs,  or  fountains,  were 
fyee  to  the  earth,  as  the  herbs,  in  some  places,  are  called  n'i'l^X ,  lights  coming  from  the  earth. ~T,  L.1 


GENERAL  PRELrMINABY  REMAUKS, 

The  story  here  narrated  is  not,  aa  Knobel  sup- 
poses, ail  insertion  in  Joseph's  history,  but  a  par- 
allel to  it,  considered  from  the  one  common  point 
of  view  as  the  story  of  the  sons  of  Israel.  Accord- 
ing to  the  previous  chapter,  Joseph  (that  is,  Ephraini) 
appeared  to  be  lost;  here  Judah,  afterwards  the 
head  tribe,  appears  also  to  be  lost.  But  as  in  the 
history  of  the  apparently  lost  Joseph  there  lay  con- 
cealed the  marks  of  a  future  greatness,  so  must  we 
look  for  similar  signs  in  the  history  of  Judah's  ap- 
parent ruin.  Parallel  to  Joseph's  spiritual  ingen- 
uousness, patience,  hopeful  trust  in  the  future, 
appears  Judah's  strong  and  daring  self-dependence, 
fulness  of  life,  sensuality  combined  with  strong  ab- 
stinence, besides  the  sense  of  justice  which  leads 
him  to  acknowledge  his  guilt.  Examine  it  more 
closely,  and  we  cannot  fail  to  trace  a  strong  feature 
of  tlieocratic  faith.  It  is  a  groundless  conjecture  of 
Knobel,  that  the  object  of  this  narrative  was  to  show 
;he  origin  of  the  levirate  law  among  the  Jews,  that 
required  the  brother  of  a  husband  who  died  without 
Issue  to  take  the  widow  to  wife,  and  that  the  firet- 
born  of  this  ctnnection  should  stand  in  the  toledoth, 
or  genealogical  lists,  in  the  name  of  the  deceased, 
Deut.  xxv.  .5;  Matt,  xxii.  23:  Ruth  iv.  See  Winer 
on  "Levirate  Marriage,"  The  law  in  question  is 
of  a  later  date,  and  needed  no  such  illustration. 
The  custom  here  mentioned,  however,  might  have 
uie'ed  before  thi?  time   (see  Delitzsch,  p.   534). 


But  why  could  not  the  idea  have  originated  even  m 
Judah's  mind  ?  Besides  this,  Knobel  presents  chro- 
nological difficulties.  They  consist  in  this,  namely, 
that  in  the  period  from  Joseph's  abduciion  to  Jacob's 
migration  into  Egypt — about  twenty-three  years — 
Judah  had  become  not  only  a  father,  but  a  grand 
father  by  his  son  Pharez  (according  to  ch,  xlvi,  16) 
Now  Judah  was  about  three  years  older  than  Joseph, 
and,  consequently,  not  much  above  twenty  at  his  niai^ 
riage,  provided  he  had  intended  it  at  the  time  when 
Joseph  was  carried  off.  On  account  of  this  difficulty, 
and  of  one  that  follows,  Augustine  supposes  ihat 
Judah's  removal  from  the  parental  home  occurred 
several  years  previous.  But  tliis  is  contradicted 
tiy  the  fact  of  his  presence  at  the  sale  of  Joseph 
(see  Keil,  p,  246);  whilst  the  remark  of  Delitzsch, 
that  "  such  early  marriages  were  not  custom.iry  in 
the  patriarchal  family,"  is  of  no  importance  at  all, 
besides  its  leaving  us  in  doubt  whether  it  was  made 
in  respect  to  Judah's  own  marriage,  or  the  early 
marriage  of  his  nephews.  "  .Tacob,"  he  says,  "had 
already  attained  to  the  age  of  seventy-seven  years,'* 
etc.  In  reply  to  this,  it  may  be  said,  that  early  mar- 
riages are  evidently  ascribed  to  other  sons  of  Jacob 
(ch.  xlvi),  though  these  children,  it  is  probable,  were 
for  the  most  part  born  in  Egypt,  Between  the  pa- 
triarchs and  the  sons  of  Israel  there  comes  a  decisive 
turning-point :  earlier  marriages — earlier  deaths 
(sec  ch,  1,  20),  Nevertheless,  the  twenty-three  yeaii 
here  are  not  sufficient  to  allow  of  Pharez  having 
two  sons  already  at  their  close.     Even  the  possibilitj 


5ft2 


GENESIS,  OR   THE   FIRST    liOOK   OF   MOSES. 


that  Pharez  and  Zarah  were  born  before  the  migra- 
tion to  Egypt,  is  obtained  only  from  tlie  supposition 
tliat  Judali  must  liave  married  his  sons  very  early. 
Supposing  that  they  were  seventeen  or  eighteen  years 
old,  the  reason  for  so  early  a  marriage  may  have 
been  Judah's  knowledge  of  Er's  disposition.  He 
may  have  intended  to  prevent  evil  by  his  marriage, 
but  he  did  not  attain  his  object.  The  marriage  of 
Onan  that  resulted  from  this  was  but  a  consequence 
of  the  first ;  and,  in  fact,  Onan's  sin  seems  to  indi- 
cate a  youthful  Ijaseness.  Judah,  however,  might 
have  made  both  journeys  to  Egypt  whilst  his  own 
fimilv  was  still  existing.  Witli  respect  to  Judah's 
grandchildren,  it  is  an  assumption  of  Hengstenberg 
{Atit/ienfie,  p.  354),  that  they  were  born  in  Egypt, 
and  that  they  are  considered  to  have  come  to  Egypt, 
as  in  their  fathers,  together  with  Jacob  (Dei.itzsch, 
p.  538).  According  to  Keil,  the  aim  of  our  narrative 
is  to  show  the  three  principal  tribes  of  the  future 
dvnasties  in  Israel,  and  the  danger  there  was  that 
the  sons  of  Jacob,  through  Canaanitish  marriages, 
might  forget  the  Idstoric  call  of  their  nation  as  the 
meilium  ot  redemption,  and  so  ])erish  in  the  sins  of 
Canaan,  had  not  God  kept  them  from  it  by  leading 
them  into  Egypt.  It  must  be  remarked,  however, 
that,  in  this  period,  it  was  with  difficulty  that  such 
marriages  with  Canaanitish  women  could  be  avoided, 
since  the  connection  with  their  relations  in  Mesopota- 
mia had  ceased.  Undoubtedly  the  beginning  of 
corruption  in  Judah's  family,  was  caused  by  a  Ca- 
naanitish mode  of  Ufe,  and  thereby  the  race  was 
threatened  with  death  in  its  first  development ;  but 
we  see,  also,  how  a  vigorous  life  struggles  with,  and 
struggles  out  of,  a  deadly  peril. 


EXEGETICAl   AND   CRITICAL. 

1.  Judah's  separatinri,  }tix  marriage,  and  his  sons 
(vers.  1-5).— And  Judah  went  down.— He  parted 
from  his  brethren  at  the  time  they  sold  Joseph.  It 
was  not,  as  in  the  case  of  Esau,  the  unbridled  im- 
pulse of  a  rude  and  robust  nature  that  prompted  him 
prematurely  to  leave  his  paternal  home,  though  he 
showed  thereby  his  strong  self  reliance.  On  account 
of  liis  frank  disposition,  Judah  could  not  long  par- 
ticipate in  offering,  as  his  brethren  did,  false  conso- 
lations to  his  aged  lather  (eh.  xxxvii.  35).  It  weighs 
upon  him  that  he  cannot  tell  the  true  nature  of  the 
case  without  betraying  his  brethren  ;  and  it  is  this 
that  drivL'S  him  off,  just  as  his  grudge  against  those 
who  liad  involved  him  in  their  guilt  separates  him 
from  I  heir  company.  Hesides,  a  latter  .■^adness  may 
have  come  upon  him  on  account  of  his  own  purpose, 
though  meant  lor  good.  Thus  he  tries  to  find  peace 
n  solitude,  just  as  a  noble-mimled  eremite  or  separa- 
ist,  leav.s  a  clun-ch  that  has  fallen  into  corruplion. 
Like  his  antitype,  the  N  ew-Te.stament  Judas,  hut  in 
a  nobler  S[)irit,  does  lie  try  to  find  peace,  as  he  did, 
after  having  sold  his  Lord.  In  a  similar  manner 
did  the  trib.'  of  Judah  afterwards  keep  its  ground 
against  the  ten  tribes  in  their  d«-cline  and  ruin.  The 
question  now  arises,  whether  Judali  went  down  from 
the  Hebron  heights  in  a  westerly  direction  towards 
the  Mediterranean  Sea,  to  the  plain  of  Sarepta  us 
Delitzsch  and  Knohel  suppose,  or  eastward  toward  the 
Dead  Sea,  where,  according  to  tradition,  the  cave  of 
Adulhmlav(l  Sam.  Xiii.  1),  in  which  David  c(m- 
cealed  himself  fioni  Saul.  Chezih  (ver.  5)  was  sit- 
uated east  from  Hebron,  if  it  be  identical  with  Ziph 
of  the  desert  o(  Ziph.    Timnatli,  according  to  Jose- 


phus,  XV.  57,  was  situated  upon  the  heights  of  Jadah 
and  could  be  visited  as  wt  J  from  the  low  country  il 
the  east,  as  fiom  that  of  the  north.  If,  according  tc 
Eusebius  and  Hieronymus,  AduUam  lay  ten  E?-!!.!!; 
miles,  or  four  leagues,  east  of  Eleutheropolis  (£eil- 
chchibrin),  this  statement  again  takes  us  to  thi- 
mountiuns  of  Judea.  It  is,  therefore,  doubtful 
Still  it  is  worthy  of  note  that  David,  like  his  ances- 
tor, once  sought  refuge  in  the  solitude  of  Adullam. 
— And  turned  in  to,  etc. — "  'J*'  and  he  pitched 
namely,  ib.~X,  his  tent,  ch.  xxvi.  25,  close  by  (IS, 
a  man,  belonging  to  the  small  kingdom  of  Adul- 
lam (Josh.  xii.  15)  in  the  plain  of  Judah 
(Josh.  XV.  35)."  Delitzsch.  This  settlement  indi- 
cates friendly  relations  with  Hirah.  No  wonder  that 
Hirah  gradually  yields  liimself,  as  a  servant,  lo  the 
wiser  Judah.  Here  Judah  marries  a  i'anaanite 
woman.  This  should  be  noted  in  respect  to  Judah, 
who  became  afterwards  the  principal  tribe,  as  also  in 
respect  to  Simeon  (ch.  xlvi.  10),  because  '.t  would  be 
least  expected  of  him,  zealous  as  he  was  for  the  Is- 
r^ielitish  purity  in  the  murder  of  the  Shecleinites. 
Without  taking  into  view  the  unrestrained  pesition 
of  Jacob's  sons,  this  step  in  Judah  might  lie  ex- 
plained from  a  transient  fit  of  despair  respecting  Is- 
rael's future.  In  the  names  of  his  tiiree  sons,  how- 
ever, there  is  an  intimation  of  return  to  a  more 
hopeful  state  of  mind. — Er,  Onan,  Shelah  (see  1 
Chron.  ii.3). — The  place  of  Shelah's  birth  is  mentioned, 
because  there  remained  of  him  descendants  who  would 
have  an  interest  in  knowing  their  native  district. 

2.  The  marriage  of  the  sons  v:ilh  Thamar.  It 
may,  at  least,  be  said  of  Thamar,  that  she  is  not  ex- 
pressly called  Canaanitish.  If  we  could  suppose  a 
westerly  Adullam,  she  might  have  been  of  Philistine 
descent.  By  the  early  marriage  of  his  sons,  Judah 
seems  to  have  intended  to  prevent  in  them  a  germ- 
inating corruption.  That  he  finds  Thnmar  quahHed 
for  such  a  state,  that  beside  her  Er  appears  as  a 
criminal,  whose  sudden  death  is  regarded  as  a  divine 
judgment  (then  Onan  likewise),  and  all  this,  taken 
in  connection  with  the  fact  that,  after  the  death  of 
both  sons,  she  hoped  for  the  growing-up  of  the  third, 
Shelah,  seems  to  point  her  out  as  a  woman  of  ex- 
traordinary character. — Till  Shelah  my  son  be 
grown. — .According  to  Knohel  (Delitzsch  and  Keil), 
Judah  regarded  Thamar  as  an  unlucky  wife  (comp. 
Tobit  iii.  7),  and  was,  therefore,  unwilling  to  give 
to  her  the  third  son,  but  kept  putting  her  off  by 
promises,  thus  causing  her  to  remain  a  widow.  This, 
however,  is  inconsistent  with  Judah's  character,  and 
is  not  sustained  by  the  text.  It  is  plainly  stated  that 
Judah  postponed  Shelah's  marriage  to  Thamar  be- 
caused  he  feared  that  he  might  die  also.  It  was  not 
superstition,  then,  according  to  the  analogy  of  later 
times,  but  an  anxiety  founded  on  the  belief  that  the 
misfortune  of  both  his  sons  might  have  been  con- 
nected with  the  fact  of  their  too  early  marriage, 
that  made  the  reason  for  the  postponement  of  hia 
promise. — In  her  father's  house. — Thither  widowi 
withdrew  (Lev.  xxii.  13). 

3.  Judah's  crime  with  Thumar  (vers.  12-16).— 
And  (when)  Jjrdah  was  comforted. — After  tin 
expiration  of  the  time  of  iiionrniiig,  he  went  to  the  les 
tival  of  sheep-slieariiig  at  Timn.ith  upon  tlie  inoun 
tiiins,  in  company  with  Ilinili. — And  it  was  told 
Thamar. — The  bold  thouglit  «hieh  now  flashed 
across  the  mind  of  Thamar  is  so  monstrously  enig 
matical,  that  it  takes  itself  out  of  tlie  range  of  all 
ordinary  criticism.     Mere  lust  would   not   manifeat 


CHAP.   XXXVIII.   1-30. 


59V 


itself  in  such  a  way.  It  might  have  been  a  grieved 
feeling  of  right.  She  seemed  to  herself,  by  Judah's 
command  and  her  own  submission  to  it,  condemned 
to  eternal  barrenness  and  mourning  widowhood.  To 
"ireak  these  barriers  was  her  intention.  A  thirst, 
however,  for  right,  and  Ufe,  was  not  her  only  motive 
for  assuming  the  appearance  of  a  harlot,  the  reproach 
of  legal  incest  (for  the  intimation  of  Er's  baseness 
and  of  Onan's  conduct  leaves  it  a  question  whether 
it  was  so  in  reality),  and  the  danger  of  destruction. 
Like  the  harlot  Rahab,  she  seems  to  have  had  a  knowl- 
edge of  the  promises  made  to  Israel.  She  even  ap- 
pears to  cling,  with  a  kind  of  fanatical  enthusiasm,  to 
the  prospect  of  becoming  a  female  ancestor  in  Israel. 
See  the  Introduction,  p.  81.  Ambrosius:  "A'oh 
Umporalem  itsum  lihidinis  requisivtf,  Sfid  successionem 
gralias  concupivit."  According  to  Keil,  Judah  came 
tn  her  on  his  return.  Since  the  sheep-shearing  festi- 
vals were  of  a  jovial  kind,  this  assumption  might 
serve  for  an  explanation  and  palliation  of  Judah's 
sin  ;  still  it  cannot  be  definitely  determined  from  the 
text. — And  sat  in  an  open  place. — Lange  trans- 
lates :  And  sat  in  the  gate  of  Ennaijim  (Enam,  in  the 
low  country  of  Judah,  Josh.  xv.  34). — Which  is  by 
the  way  to  Timnath. — ''  She  puts  off  from  her  the 
common  garments  of  a  widow,  which  were  destitute 
of  all  ornaments  (Judith  x.  3  ;  xvi.  8),  covers  herself 
with  a  veil,  so  as  not  to  be  recognized  (comp.  Job 
xxiv.  15),  and  wraps  herself  in  the  manner  customary 
with  harlots."  Knobel.  "Th.amar,"  .says  the  same, 
'  wishes  to  appear  as  a  kedescha  "  (a  priestess  of 
Astarte,  the  goddess  of  love).  This,  however,  could 
hardly  have  been  her  intention,  as  appearing  before 
Judah.  The  proper  distinction  may  be  thus  made : 
According  to  ver.  15,  he  thought  her  to  be  a  zona 
(n:iT),  but  in  ver.  21  the  question  is  asked,  accord- 
ing to  the  custom  of  the  country  :  Where  is  the 
kedescha?  (nffln^n).  As  a  son  of  Jacob  he  might 
have  erred  with  a  zona,  but  could  not  have  had  in- 
tercourse with  a  kedescha,  as  a  devotee  of  the  god- 
dess of  love.  Still  the  offence  is  great;  though  there 
is  to  be  considered,  on  the  one  side,  the  custom  of 
the  times,  together  with  Judah's  individual  tempera- 
ment, and  the  excitement  caused  by  the  sheep-shear- 
ing, whilst,  on  the  other,  there  is  to  be  kept  in  mind  the 
enjgmatical  appearance  of  the  transaction,  behind 
which  moral  forces,  and  a  veiled  destiny,  are  at  work. 
This  giving  of  the  seal-ring,  the  cord,  and  the  staff, 
shows  tliat  Judah  has  fallen  within  the  circle  of  a 
magical  influence,  and  that  it  is  not  fleshly  lust  alone 
that  draws  him.  These  pledges  were  the  badges  of 
his  dignity.  "Every  Babylonian,  says  Herodotus, 
carries  a  seal-ring,  and  a  staff,  on  the  top  of  which 
there  is  some  carved  work,  like  an  apple  or  a  rose. 
The  same  custom  prevailed  in  Canaan,  as  we  see 
here  in  the  case  of  Judah."  Delitzsch.  To  this  day 
do  the  town  Arabians  wear  a  seal-ring  fastened  by  a 
cord  aroimd  the  neck  (Robinson:  "Palestine,"  i. 
p.  68).  "  The  he-goat  appears  also  as  a  present  from 
»  m.in  to  his  wife  (Judg.  xv.  1)."  Knobel. — Lest 
we  be  shamed.  —  These  words  characterize  the 
moral  state  of  the  country  and  the  times.  In  his 
eager  search  for  the  woman  and  the  pledges  (which 
probably  were  of  far  more  value  than  the  kid),  Ju- 
dah shows  himself  by  no  means  so  much  afraid  of 
moral  condemnation,  as  of  mocking  ridicule. 

4.    Thamar  and  her  sons   (vers.    27-30). — And 

let  her  be  burnt. — By  this  sentence  the  energetic 

Judah  reminds  us  again  of  David,  the  great  hero  of 

his  family.     With  a  rash  and  angry  sense  of  justice 

8H 


he  passes  sentence  without  any  thought  that  le  is 
condemning  himself,  just  as  David  did  when  con 
fronted  by  \athan,  2  Sam.  xii.  5.  There  are  ever  it 
this  line  two  strong  nature^  contending  with  each 
other.  "  In  his  patriarchal  authority,  he  commanded 
her  to  be  brought  forth  to  be  burned.  Thamar  w 
regarded  as  betrothed,  and  was,  therefore,  to  bt 
punished  as  .i  bride  convicted  of  unchastity.  But 
in  this  case  the  Mosaic  law  imposes  only  the  penalty 
of  being  stoned  to  death  (Deut.  xxii.  20),  whilst 
burning  to  death  was  inflicted  only  upon  the  daugh 
ter  of  a  priest,  and  upon  carnal  intercourse  both  with 
mother  and daiighter(Lev.  xxi.  19;  xx.  14).  Judah's 
sentence,  therefore,  is  more  severe  than  that  of  the 
future  law."  Keil.  The  severity  of  the  decision  ap- 
pears tolerable  only  upon  the  supposition  that  he 
really  intended  to  give  to  Thamar  his  son  Shelah 
besides,  it  testifies  to  an  arbitrary  power  exercised 
in  a  strange  country,  and  which  can  only  be  ex- 
plained from  his  confidence  in  his  own  strength  and 
standing.  How  fairly,  however,  does  Thamar  bring 
him  to  his  senses  by  sending  him  his  pledges.  The 
delicate  yet  decisive  message  elicits  an  open  confes- 
sion. But  his  sense  of  justice  is  expressed  not  only 
in  the  immediate  annulling  of  the  decision,  but  also 
in  his  future  conduct  towards  Thamar.  The  twin- 
birth  of  Rebecca  is  once  more  reflected.  We  see 
how  important  the  question  of  the  first-born  still  re- 
mains to  the  Israelirish  mother  and  midwife.  In  the 
case  of  twins  there  appears  more  manifestly  the 
marks  of  a  striving  for  the  birth-right.  Pharez,  how- 
ever, did  not  obtain  the  birth-right,  as  Jacob  sought 
it,  by  holding  on  the  heel,  but  by  a  violent  breach. 
In  this  he  was  to  represent  Judah's  lion-like  manner 
within  the  milder  nature  of  Jacob.  According  to 
Knobel,  the  midwife  is  supposed  to  have  said  to 
Pharez :  A  breacli  upon  thee,  i.  e.,  a  breach  happen 
to  thee;  and  this  is  said  to  have  been  fulfilled  when 
the  Israelitish  tribes  tore  themselves  away  from  the 
house  of  David,  as  a  punishment,  because  the  Da- 
vidian  family  of  the  Pharezites  had  violently  got  the 
supremacy  over  its  brethren. 


DOOTEINAL  AUD    ETHICAL. 

1.  Judah's  beginnings  as  compared  with  those  of 
Joseph. — A  strong  sensual  nature ;  great  advances, 
great  offences — strong  p.issions,  great  self-condemna- 
tion, denials,  struggles,  and  breaches. 

2.  Judah  as  Eremite,  or  Separatist,  in  the  noblest 
sense  ;  the  dangers  of  an  isolated  position. 

3.  Hirah,  from  a  valuable  comrade,  becoming  an 
officious  assistant, — a  witness  to  Judah's  superiority. 

4.  The  sons  of  Judah.  The  failure  of  his  well- 
intended  experiment  to  marry  his  sons  early. 

5.  Onan's  sin,  a  deadly  wickedness,  an  examplf 
to  be  held  in  abhorrence,  as  condemnatory,  not  oul) 
of  secret  sins  of  self-pollution,  l>ut  also  of  all  similar 
offences  in  sexual  relations,  and  even  in  marriage  It- 
self. Unchastity  in  general  is  a  homicidal  waste  of 
the  generative  powers,  a  demonic  bestiality,  an  out. 
rage  to  ancestors,  to  posterity,  and  to  one's  own  life. 
It  is  a  crime  against  the  image  of  God,  and  a  degra- 
dation below  the  animal.  Onan's  offence,  moreover, 
as  committed  in  marriage,  wa«  a  most  unnatuat 
wickedness,  and  a  grievous  wrong.  The  sin  named 
after  him  is  destrui  tive  as  a  pestilence  that  walketh 
in  darkness,  destroying  directly  the  body  and  soul  of 
the  young  But  common  fornication  is  likewisp  t> 
unnatural  "iolation  of  the  person,  a  murHpr  oi   («  i 


694 


GENESIS,  OR  THE  FIRST   BOOK.   OF  MOSES. 


tonls,  and  a  desecration  of  the  body  as  the  temple  of 
God.  There  are  those  m  our  Christian  communities 
who  are  exce&lingly  gross  in  this  respect ;  a  proof 
of  the  most  defective  development  of  what  may  be 
called,  the  consciousness  of  personality,  and  of  perso- 
nal dignity. 

6.  The  Levirate  law.  Its  meaning  and  object. 
The  theocratic  moral  idea  of  the  levirate  law  is  as- 
cribed in  the  Calwer  Handbucli  to  the  desire  of  imper- 
isUableness.  Gerlach  remarks:  "An  endeavor  to 
preserve  families,  even  in  their  separate  lines,  and  to 
retain  the  thereby  inherited  property,  pervades  the 
laws  of  the  Israelites, — a  feeling  that  doubtless  came 
down  from  the  patriarchs.  The  father  still  lived  on 
in  the  son ;  the  whole  family  descending  from  him 
was,  in  a  certain  sense,  himself;  and,  through  this, 
the  place  among  the  people  was  to  be  preserved. 
From  the  remotest  antiquity,  so  much  depended  upon 
the  preservation  of  tradition,  upon  the  inheritance 
of  religion,  education,  and  custom,  that  these  things 
were  never  regarded  as  the  business  of  individuids, 
but  of  famiUes  and  nations.  When  afterward  the 
house  of  Jacob  became  a  people,  this  duty  of  the  le- 
virate law  necessarily  made  trouble,  and  the  brother- 
in-law  was  no  longer  forced  to  it;  but  even  then  he 
was  publicly  contemned  for  his  refusal  (Deut.  xxv.  5  ; 
Ruth  iv.  7;  comp.  Matt.  xxii.  23)l"  The  first  mo- 
tive for  the  patiiarchal  custom,  or  for  Judah's  idea, 
conies,  doubtless,  from  a  struggle  of  faith  in  tlie  pro- 
mise with  death.  As  the  promise  is  to  the  seed  ot 
Abraham,  so  death  seems  to  mar  the  promise  when 
he  carries  away  some  of  .Jacob's  sons,  especially  the 
first-bom,  before  they  have  had  offspring.  Life  thus 
enters  into  strife  with  death,  whilst  the  remaining 
brothers  fill  up  the  blank.  The  second  motive,  how- 
ever, is  connected  with  the  fact,  that  the  life  of  the 
deceased  is  to  be  reflected  in  the  future  existence  of 
their  names  in  this  world.  Israel's  sous  are  a  church 
of  the  undying.  There  is  a  third  motive ;  it  is  to  in- 
troduce the  idea  of  spiritual  descent.  The  son  of 
the  surviving  brother  answers  for  the  legitimate  son 
of  the  dead,  and  thus  the  way  is  prepared  for  the 
great  extension  of  the  adoptive  relatioiiship,  accord- 
ing to  which  Jesus  is  called  the  son  of  Joseph,  and 
mention  is  made  of  the  brothers  of  Jesus.  The 
institution,  however,  being  tyjiical,  it  could  not  be 
carried  tlirough  consistently  in  opposition  to  the 
right  of  personality.  A  particular  coercive  marriage 
would  have  been  at  war  with  the  idea  of  the  law  itself. 

7.  Thamar's  sin,  and  Thamar's  faith. 

8.  The  Hierodulai.  Female  servants  of  Astarte, 
Aschera,  or  Mylytta  (see  Delitzsch,  p.  536).  The 
he-goat  sacred  to  Astarte. 

9.  Judah's  self-condemnation  and  confession. 
10.  Judah's  (Thamar's)  twins;  Isaac's  (Rebecca's) 

twins. 


HOMILETICAIi  AND  PRACTICAL. 

See  Theological  and  Ethical.  It  is  only  with  great 
caution,  and  in  a  wise  and  devout  spirit,  that  this  nar- 
rative should  be  made  the  ground  of  homiletical  di.><- 
coumcs. — Judah's  solitude. — The  apparent  extinclion 
of  the  tribe. — God's  judgments  on  the  sins  of  unchas- 
tity. — The  danger  ari.sing  from  feasts  (such  as  that  of 
the  phecp-sheariiig. — The  keeping  of  promises. — Self- 
condrinnation. — The  fall  and  the  recovery  in  our  nar- 
rative.— Apparent  extinction,  and  yet  a  new  life, 
through  God's  grace,  in  Judah's  uprightness  and  sin- 

writT 


Section  First.  Vers.  1-5.  Starkt:  :  Hall  :  God'i 
election  is  only  by  grace,  for  otherwise  Judah  nevei 
would  have  been  chosen  as  an  ancestor  of  Chrigt.— 
£ibl.  Wirt, :  Pious  parents  can  experience  no  great- 
er cross  than  to  have  vile  and  godless  children  (Sirach 
xvi.  1). — Gerlach  :  This  marriage  of  Judah  i»  nol 
censured,  since  it  was  impossible  that  all  "''e  sons  of 
Jacob  should  take  wives  from  tlieir  kindred  in  Meso- 
potamia.— Schroder  :  Ver.  5.  Chezit  meaning  de 
LosiON,  on  account  of  the  delusions  connected  wit' 
this  place. — Tlie  false  hope  of  Judah — afterwards  of 
Thamar. — Then  again  of  Judah. 

Section  Second.  Vers.  0-11.  Starkk  :  This 
Thamar,  very  generally  regarded  as  a  Canaaniie, 
though  by  some  of  the  Jews  very  improbably  called 
a  daughter  of  M  elchizedek,  has  received  a  place  in 
the  Toledoth  of  Christ  (Matt.  L  3),  to  show  that  he  is 
also  the  hope  of  the  heathen.  [The  Jews  might,  in 
two  ways,  have  suggested  to  them  this  strange  hy- 
pothesis of  Thamar's  being  the  daughter  of  Melehize- 
dek :  1.  Through  ancestral  pride  ;  2.  From  conclu- 
sions derived  from  the  law.  They  reasoned  thus :  If 
Judah  intended  to  burn  Thamar,  she  must  have  been 
the  daughter  of  a  priest.  If  she  was  the  daughter  of 
a  priest,  then  probably  the  daughter  of  Melchizedek.] 
— Hall  :  Remarkably  wicked  sinners  God  reserves  to 
himself  for  hisown  vengeance. — Ver.  11  Judah  spake 
deceitfully  to  his  daughter-in-law.  Judab  may  also 
have  thought  that  his  sons'  early  marriages  hastened 
their  death,  especially  if  they  were  only  fourteen 
years  of  age  (?) ;  and  it  may  be  that  on  this  account 
he  did  not  wish  his  son  Shelah  to  marry  so  young. — 
Hall  :  Fulfilment  of  promises  is  the  duty  of  eveiy  up- 
right man,  nor  can  either  fear  or  loss  absolve  him. — 
ScnRoiiEK  :  The  seed  has  the  promise  of  salvation — 
the  prouiise  on  which  the  fathers  grew.  The  levirate 
law  was  but  a  peculiar  aspect,  as  it  were,  of  that 
universal  care  for  oft'spring  which  formed  ihe  Old- 
Testament  response  to  God's  covenant  faithfulness. 
Onan's  sin  a  murder.  It  is  as  if  tlie  curse  of  Canaan 
descended  upon  these  sons  from  a  Canaanitish  wo- 
man.— ScHWK.vKE:  The  sin  of  Onau,  unnatural,  de- 
structive of  (iod's  holy  ordinance,  is  even  yet  so  dis- 
pleasing to  the  Lord  that  it  gives  birth  to  bodily  and 
spiritual  death. — Heim  ("Bible  Studies"):  1  Cor.  vi. 
11.  Why  is  it  that  the  Holy  (ihost  meuiions  first  in 
this  chapter  the  sin  of  Onan,  and  then  points  us  so 
carefully  to  the  Saviour  of  the  world  as  descending 
from  the  incest-stained  Judah  and  Thamar  V  Here 
only  may  we  find  salvation,  forgiveness,  the  taking 
away  of  all  guilt,  and  the  curse  that  rests  upon  it. 

Sectifin 'I'hrd.  Vers.  12-16.  Hall:  lunnodesty 
in  dress  and  conduct  betrays  evil  desires. — Chamkr  : 
Widower  and  widow  are  to  live  lives  of  chastity. 
That  Thamar  desired  Shelah  to  be  given  to  her  Wiis 
not  unreasonable  ;  but  her  course  in  thus  avenging 
herself  is  by  no  means  approved,  though  some  of 
the  Christian  fathers  (Clirysostom,  Ambrose,  Theo- 
doret)  praise  her  on  this  very  account,  and  ascribe 
her  design  to  a  peculiar  desire  to  become  the  mother 
of  the  .Mes.siah. — Ver.  24.  It  is  not  agrecii  whether 
he  spoke  these  words  as  judge  or  accuser.  He  was 
here  among  a  strange  people  ;  but  as  he  has  never 
subjected  himself  to  them,  he  would  be  judge  in  his 
own  affairs. — Cai.vi.n  :  Severe  tis  Judah  had  been 
against  Thamar,  he  judges  now  indulgently  in  his  own 
case. — Lisco  has  a  remaikable  view,  namely,  thai 
Jndah  himself,  after  the  death  of  his  wife,  was  iindci 
obligation  to  marry  Thamar,  if  he  was  not  willing  tc 
give  her  to  his  son.  The  same  »iew  is  entertained' 
by  Gerlach,  undoubtedly  from  a  misunderslandiut;  of 


CHAP.   XXXIX.    l-2?u 


59S 


Che  later  levirate  law. — Schroder:  Harlots  only,  in 
"ontrast  with  virtuous  and  domestic  women,  frequent 
Mie  streets  and  markets,  lurking  at  every  corner- 
stone (Prov.  vii.  12;  Jer.  iii.  2;  Isaiah  xvi.  25-31  ; 
Jos.  ii.  15). 

iiection  Fourth.  Vers.  27-30.  Starke  :  Ver  30. 
In  Christ's  birth-register,  too,  great  sinners  are  found. 
— [Osiander:  These  two  children  signified  two 
people,  namely,  the  Jews  and  the  Gentiles.  For  the 
Jews,  though  seeming  to  be  tne  first  to  enter  eternal 
life,  havt  become  the  last ;  whilst  tliose  of  the  Gon- 
tiles  who  heard  the  gospel  of  Christ  have  gone  before 


them  and  become  the  first  (according  to  Val.  Her 
berger.)] — ^Schroder  :  Zarah,  according  to  t-omei 
means  brightness,  as  a  name  given  to  him  on  accouni 
of  the  scarlet  color  of  the  thread  upon  his  hand.  Ac 
cording  to  others,  it  means  the  sun-rising,  as  indica 
tive  of  his  appearing  first. — Ldther:  Why  did  God 
and  the  Holy  Ghost  permit  these  sliameful  things  to  bt 
written?  Answer:  that  no  one  should  be  proud  of 
his  own  righteousness  and  wisdom, — and,  again,  tha* 
no  one  should  despair  on  account  of  his  sins,  etc.  It 
may  be  to  remind  us  that  by  natural  right,  Gentiles 
too,  are  the  mother,  brothers,  sisters  of  our  Loixi 


THIRD    SECTION. 


Joteph  in  Potiphar's  house  and  in  prison.      His  sufferings  on  account  of  his  virtue,  and  hU 

apparent  destruction. 


Chaftee  XXXrX.   1-23. 

1  And  Joseph  was  brought  down  to  Egypt;  and  Potiphar,  an  officer  of  Pharaoh, 
captain  of  the  guard   [life-guardsmen,  executioners],  an  Egyptian,  bouglit  him  of  the  hands 

2  of  the  Ishmaehtes,  which  had  brought  him  down  thither.  And  the  Lord  was  with 
Joseph,  and  he  was  a  prosperous   man ;  and  he  was  in   the  house  of  his  master  the 

3  Egyptian.     And  his  master  saw  that  the  Lord  was  with  him,  and  that  the  Lord  made 

4  all  "that  he  did  to  prosper  in  his  hand.  And  Joseph  found  grace  in  his  sight,  and  he 
served  him ;  and  he  made  him  overseer  over  his  house,  and  all  that  he  had  he  put  into 

5  his  hand.  And  it  came  to  pass  from  the  time  that  he  had  made  him  overseer  in  his 
house,  and  over  all  that  he  had,  that  the  Lord  blessed  the  Egyptian's  house  for  Joseph's 
sake ;  and  the  blessing  of  the  Lord  was  upon  all  that  he  had  in  the  house  and  in  the 

6  field.  And  he  left  all  that  he  had  in  Joseph's  hand;  and  he  knew  not  aught  he  had 
save  the  bread  which  he  did  eat.     And  Joseph  was  a  goodly  person,  and  well-favored 

1  [seech-xxix.  1?].  And  it  came  to  pass,  after  these  things,  that  his  master's  wife  cast  her 
8  eyes  upon  Joseph ;   and  she  said,  Lie  with   me.     But  he  refused,  and  said   unto  his 

master's  wife.  Behold,  m.j  master  wotteth  not  what  is  with  me  in  the  house,  and  he 
,9  hath  committed  all  that  he  hath  to  ray  hand;    There  is  none  greater  in  this  house  than 

I ;  neither  hath  he  kept  back  anything  from  me  but  thee,  because  thou  art  his  wife : 

10  how  then  can  I  do  this  great  wickedness,  and  sin  against  God?  And  it  came  to  pass 
as  she  spake  to  Joseph,  day  by  day,  that  lie  hearkened  not  unto  her,  to  lie  by  her,  or 

11  to  be  with  her.     And  it  came  to  pass  about  this  time,  that  Joseph  went  into  the  house 

12  to  do  his  business  ;  and  there  was  none  of  the  men  of  the  house  there  within.  And  she 
caught  him  by  his  garment,  saying.  Lie  with   me :  and  he  left  his  garment  in  her  hand, 

13  and  Bed,  and  got  him  out  [of  the  house].     And  it  came  to  pass,  when  she  saw  that  he  had 

14  left  his  garment  in  her  hand,  and  was  fled  fortli,  That  she  called  unto  the  men  of  her 
house,  and  spake  tmto  tliem,  saying,  See,  he  hath  brought  in  an  Hebrew  unto  us  to 

15  mock  us ;  he  came  in  unto  me  to  lie  with  me,  and  I  cried  with  a  loud  voice :  And  it 
came  to  pass,  when  he  heard   that  I  lifted  up  my  voice  and  cried,  that  he  left  his  gar- 

16  ment  with  me  and  fled,  and  got  him  out.     And  she  laid  up  his  garment  by  hei,  until 

17  his  lord  came  home.     And  she  spake  unto  him  according  to  these  words,  saying,  The 

18  Hebrew  servant,  which  thou  hast  brought  unto  us,  came  in  unto  me  to  mock  me  ■  Anc 
it  came  to  pass,  as  I  hfted  up  my  voice,  and  cried,  that  he  left  his  garment  with  mo. 

i9  and  fled  out.  And  it  came  to  pass,  when  his  master  heard  the  words  of  his  wife,  whith 
she  spake  unto  him,  saying,  After  this  manner  did  thy  servant  to  me :   tiiat  his  wrath 

20  was  kindled.  And  Joseph's  master  took  him,  and  put  him  into  the  prison  [stronghold]' 
a  place  where  the  king's  prisoners  [state-prisoners]  were  bound :  and  he  was  there  in  th* 

21  ^ri3on      But  the  TiOrd  was  with  Joaet)h.  and  shewed  him  mercv   and  ?ave  bim  favoi 


596 


GENESIS,  OR  THE  FIRST   BOOK   OF   MOSES. 


22  in  the  sight  of  the  keeper  of  the  prison.     And  the  keeper  of  the  prison  conjniit!*  ]   ti. 
Joseph's  hand  all  the  prisoners  that  were  in  the  prison  ;  and  whatsoever  they  did  there,  he 

23  was  the  doer  of  it.     The  keeper  of  tlie  prison  looked  not  to  anytliing  th^it  was  under  bis 
hand,  because  the  Lord  was  with  him,  and  that  which  he  did,  the  Lord  made  it  to  prosr"-' 

\}  Ver.  20. — "^nDH  r)^2  .  Literally,  the  round  house,  so  called  from  its  shape,  which  was  different  from  the  cozomov 
EgyptiaTi  architecture — thus  constructed,  perhaps,  as  giving  greater  strength.  Aben  Ezra  exprenses  the  opinion  that  thf 
word  i^  Egyptian  ;  but  it  occurs  in  Hebrew,  as  in  Cant.  vii.  3  {nflO),  where  it  evidently  has  the  sense  of  roundness,  and 
is  80  rendered  in  the  ancient  versions.  This  is  confirmed  by  its  near  relationship  to  the  more  common  "^nO  ,  to  goround^ 
from  which  the  Syriac  has  its  word  |Zl-j»XO  for  tower  or  castle.  Although  Joseph,  for  policy,  used  an  interpreter  when 
ipeaking  with  his  brethren,  yet  there  roust  have  been,  at  this  time,  a  great  affinity  between  the  Sheraitic  and  the  old 
Egjrptian  tongue.  Very  many  of  the  words  muet  have  been  the  same  in  both  languages.  The  LXX.  have  rendere<1 1* 
m  ^x^pw/Aart,  in  the  stronghold  ,  Vulg.,  simply  in  carcerem,— T.  L.] 


QEKESAL  PBELIMINARr  REMAKKS. 

1.  The  three  chapters,  xxxix.-xlii.,  form  a  dis- 
tinct section  by  themselves.  Joseph  in  Egypt — in 
his  misery  and  in  his  exaltation  ;  first,  himself  ap- 
parently lost,  afterwards  a  saviour  of  the  world.  Ch. 
xl,  presents  the  transition  from  his  humiliation  to  his 
exaltation, 

2.  In  the  section  from  ch.  xxxix.-xlii.,  Knobel  re- 
cognizes the  elements  of  the  original  text,  mingled 
with  the  additions  of  the  Jehovist.  It  is  a  matter  of 
fact,  that  the  elohistic  relations  predominate,  but  in 
decisive  points  Jehovah  appears  as  the  ruler  of  Jo- 
seph's destiny. 

3.  If  the  preceding  chapter  might  be  regarded  as 
\  counterpart  to  ch.  xxxvii.,  then  the  present  chap- 
'.er  forms  again  a  eoimtorpart  to  the  one  before  it. 
Both  chapters  agree  in  referring  especially  to  sexual 
relations.  In  the  former,  Onan's  sin,  whoredom,  and 
incest,  are  spoken  of;  in  the  one  before  us,  it  is  the 
temptation  to  adultery.  In  the  former,  however, 
Judah,  on  account  of  sexual  sins,  seems  greatly  m- 
Tolved  in  guilt,  though  it  is  to  be  considered  that  he 
intended  to  restrain  the  uiichastity  of  his  sons,  that 
he  upholds  the  levirate  law,  that  he  judges  severely 
of  the  supposed  adultery  ol  one  betrothed,  and  that  he 
purposely  and  decidedly  shuns  incest.  Nevertheless, 
ne  himself  does  not  resist  the  allurement  to  unchas- 
tity,  whilst  Joseph  persistently  resists  the  temptation 
to  adultery,  and  shines  brilliantly  as  an  ancient  ex- 
ample of  chastity.  His  first  trial,  when  he  was  sold, 
was  his  suffering  innocently  in  respect  to  crime,  and 
yet  not  without  some  fault  arising  from  his  inconsid- 
eratenesa.  His  second  and  more  grievous  trial  was 
his  suffering  on  account  of  his  virtue  and  fear  of 
God,  and,  therefore,  especially  typical  was  it  in  the 
history  of  the  kingdom  of  God. 

4.  Our  narrative  may  be  divided  into  three  parts  : 
1)  Joseph's  good  conduct  and  prosperity  in  Potiphar's 
house  (vers. l-i'i);  2)  Jo.scph's  temptation,  constancy, 
and  sufferings  (vers.  6-2U) ;  3)  Joseph's  well-being  in 
prison  (vers.  21-23). 


EXEGETIOAL  AND  OEITIOAI.. 

1,  Jo!ieph'$  good  behavior  and  prosperity  in 
Polipfiar's  house  (vers,  1-ti). — And  Potiphar 
bought  him  {nar  cli.  xxxvii.  311). — As  captain  of  the 
"  executioners,"  he  commanded  the  guard  of  the 
palace,  or  I'haraoli's  body-guard,  who  were  to  exe- 
cute his  deatli-sentences,  and  was  named  accordingly. 
Concerning  this  office  among  other  ancient  nations, 
»ec  Knobki.,  p.  30:i      The  name  eunuch  also  denotis 


a  courtier  in  general ;  but  Knobel,  without  any 
ground,  would  regard  Potiphar  as  really  such  ;  though 
these  were  frequently  married. — And  the  Lord 
was  with  Joseph. — Here  the  name  Jehovah 
certaiidy  corresponds  with  the  facts.  Joseph  was 
not  only  saved,  but  it  is  Jehovah  who  saves  him  for 
the  purposes  of  his  kingdom.  His  master  soon 
recognizes  in  him  the  talent  with  which  he  under- 
takes and  executes  everything  entrusted  to  him.  As 
by  Jacob's  entrance  into  Laban's  house,  so  by  Jo- 
seph's entrance  into  Potiphar's,  there  cornea  a  new 
prosperity,  which  strikes  Potiphar  as  something  re- 
markable. He  ascribes  it  to  Joseph  as  a  blessing 
upon  his  piety,  and  to  his  God  Jehovah,  and  raises 
Joseph  to  the  position  of  his  overseer.  In  this  office 
he  had,  doubtless,  the  management  of  an  extensive 
land-economy;  for  in  this  respect  there  was,  for  the 
military  order,  a  rich  provision.  It  was  a  good 
training  for  the  management  of  the  trust  he  after- 
wards received  in  respect  to  all  Egypt.  Upon  thia 
new  influence  of  Joseph  tliere  follows  a  greater  pros 
perity,  and  therefore  Potiphar  commits  to  him  his 
whole  house. — Save  the  bread  which  he  did 
eat. — Schroder  :  "  There  appears  here  that  charac- 
teristic oriental  indolence,  on  account  of  which  a 
slave  who  has  command  of  himself  may  easily  attain 
to  an  honorable  post  of  influence."  Save  the  bread, 
etc.  "  This,"  according  to  Bohleii,  "  is  an  expression 
of  the  highest  confidence ;  but  the  ceremonial  Egyp- 
tian does  not  easily  commit  to  a  stranger  anything 
that  pertains  to  his  food."  Besides,  the  Egyptians 
had  their  own  laws  concerning  food,  and  did  not  eat 
with  Hebrews. 

2.  Joseph^s  temptations,  covsolatioJis,  and  suffer- 
inr/s  (vers.  6-20).— And  Joseph  was  a  goodly 
man. — His  beauty  occasioned  his  temjrtations. — His 
master's  wife  cast  her  eyes  upon  him — His 
temptations  are  long  continued,  beginning  with  lust- 
ful persuasions,  and  ending  in  a  bold  attack.  Jo- 
seph, on  the  other  hand,  tiies  to  awaken  her  con- 
science ;  he  places  the  proposed  sin  in  every  possi- 
ble light ;  it  would  be  a  disgraceful  abuse  of  the  con 
fidcnce  reposed  in  him  by  his  master ;  it  would  be 
an  outrage  upon  his  rights  as  a  husband  ;  it  would 
be  adultery,  a  great  crime  in  the  sight  of  God. 
Again,  he  shuns  every  opportunity  the  woman  would 
give  him,  and  finally  takes  to  fliglit  on  a  pressing 
occasicm  which  she  employs,  notwith.stii  riding  he  is 
now  to  expect  her  deadly  revenge.  Knobel:  "  The 
ancients  describe  Egypt  as  the  home  of  unohastity 
(Martial,  iv.  42,  4  :  nrguitias  tellus  scit  dare  nulla 
rnajfit),  and  speak  of  the  great  prevalence  of  mar- 
riage  infidelity  JIIerod.  ii.  Ill;  Dion.  Sin.  i  59) 
as  well  as  of  their  great  sensuality  generally      Foi 


CHAP.    XXXIX.    1-23. 


5!»1 


sample,  the  history  of  Cleopatra,  Diod.  ch.  51.  15." 
For  similar  statements  respecting  the  later  ami  mod- 
ern Egypt,  see  Keil,  p.  251,  note. — To  lie  by  her. 
— An  euphemistic  expression. — That  she  called 
unto  the  men. — Lust  ch<«iges  into  hatred.  She 
intends  to  revenge  herself  for  his  refusal.  Besides,  it 
■3  for  her  own  safety ;  for  though  Joseph  himself 
might  not  betray  her,  she  miglit  be  betrayed  by  his 
gaiment  that  he  had  left  behind.  Her  lying  story  is 
rharacteristic  in  every  feature.  Scornfully  she  calls 
her  husband  lie  (" /i«  hath  brought  in,"  etc.),  and 
thereby  betrays  her  hatred.  Joseph  she  designates 
as  "  an  Hebrew,"  i.  e.,  one  of  the  nomadic  people, 
who  was  unclean  according  to  Egyptian  views  (ch. 
xUii.  32 ;  xlvi.  34).  Both  expr&ssions  show  her 
anger.  She  reproaches  her  husband  with  having  im- 
perilled her  virtue,  but  makes  a  show  of  it,  by  call- 
ing the  pretended  seductions  of  Joseph  a  wanton 
mockery,  as  though  by  her  outcry  she  would  put 
herself  forth  as  the  guardian  of  the  virtue  of  the 
females  of  her  house. — Unto  me  to  mock  me. — 
Her  extreme  cunning  and  impudence  are  proved  by 
the  fact  that  she  makes  use  of  Joseph's  garment  as 
the  corpus  delicti,  and  that  in  pretty  plain  terms  slie 
almost  reproaches  Potiphar  with  liaving  purposely 
endangered  her  chastity. — That  his  wrath  was 
kindled. — It  is  to  be  noticed  that  it  is  not  exactly 
said,  against  Joseph.  He  puts  him  into  the  tower, 
the  state-prison,  surrounded  by  a  wall,  and  in  which 
the  prisoners  of  the  king,  or  the  state  criminals,  were 
kept.  Ver.  10.  Deliizsch  and  Keil  regard  this  pun- 
ishment as  mild  ;  since,  according  to  Dion.  Sic.  i. 
28,  the  Egyptian  laws  of  marriage  were  severe.  It 
must  be  remembered,  however,  that  Potiphar  decreed 
.hU  penalty  without  any  trial  of  the  accused,  and 
fhat  his  confinement  seems  to  have  been  unlimited. 
At  the  same  time,  there  is  something  in  the  opinion, 
expressed  by  many,  that  he  himself  did  not  fully 
believe  his  wife's  assertion,  and  intended  again,  in 
iime,  to  reinstate  Joseph.  It  may,  therefore,  have 
seemed  to  him  most  proper  to  pursue  this  course,  in 
order  to  avoid  the  disgrace  of  his  house,  without 
sacrificing  entirely  this  hitherto  faithful  servant.  The 
prosperous  position  that  Joseph  soon  held  in  the 
prison  seems  to  intimate  that  Potiphar  was  punishing 
him  gently  lor  appearance  sake. 

*  3.  Joxeph^s  well-being  in  the  prison  {vers.  21-23). 
— Favor  in  the  sight  of  the  keeper. — This  was 
a  subordinate  officer  of  Potiphar;  and  "thus  van- 
ishes the  difficulty  presented  by  Tuch  and  Knobol, 
that  Joseph  is  said  to  have  had  two  masters,  and  that 
mention  is  made  of  two  captains  of  the  body-guard." 
Delitzsch.  The  overseer  of  the  prison  also  recognizes 
Joseph's  worth,  and  makes  him  a  sort  of  sub-officer  ; 
though  he  does  not,  by  that,  cease  to  be  a  prisoner. 

DOCTRINAL  AND  ETHICAI,. 

1.  Gerlach  :  The  important  step  in  the  develop- 
ment of  the  divine  plan  is  now  to  be  made:  the 
house  of  Jacob  was  to  remove  from  the  land  of  the 
promise  into  a  foreign  country,  as  had  been  an- 
nounced to  .\braham  many  yeais  before  (ch.  xv.  13). 
Jacob's  numerous  family  could  no  longer  remain 
vnong  the  Canaanite=,  without  dispersion,  loss  of 
unity  and  independence,  and  troublesome  conflicts 
•rith  the  inhabit;ints  of  the  country.  ''Further  on 
SI  is  said :  They  were  10  become  a  people  in  the  most 
cultivated  country  then  known,  and  yet  most  distinct- 
ty  separated  from  the  inhabitants." 

2.  .lehovah  was  with  .losenh.     The  covenant  fiod 


victoriously  carries  forward  l.in  decrees  thiongii  a. 
the  need,  sufferings,  and  ignominy  of  liis  people 
Joseph,  so  to  say,  is  now  the  support  of  the  future 
development  of  the  Old-Testament  theocracy :  and 
on  the  thread  of  his  severely  threatened  life,  as  oin 
above  whose  head  hangs  the  sword  of  the  heathen 
executioner,  there  is  suspended,  as  far  as  the  liunian 
eye  can  see,  the  destiny  both  of  Israel  and  the  world, 
God's  omnipotence  may,  and  can,  make  its  purposes 
dependent  from  such  threads  as  Joseph  in  prison, 
Moses  in  the  ark,  David  in  the  cave  of  AduUam. 
Providence  is  sure  of  the  accomplishment  of  its 
object. 

8.  Joseph  suffering  innocently,  yet  confiding  in 
God  :  a.  a  slave,  yet  still  a  free  man  ;  b.  unfortunate, 
yet  still  a  cliild  of  fortune  :  c.  abandoned,  yet  still 
standing  firm  in  the  severest  temptations ;  d.  forlorn, 
yet  still  in  the  presence  of  God ;  c.  an  object  of  im- 
pending wrath,  yet  still  preserved  alive ;  /.  a  state- 
prisoner,  and  yet  himself  a  prison-keeper  ;  g.  every 
way  subdued,  yet  ever  again  superior  to  his  condi. 
tion.  In  this  phase  of  his  hfe,  Jo.seph  is  :ikin  tc 
Paul  (2  Cor.  vi. ),  with  whom  he  has  this  in  common, 
that,  through  tlie  persecutions  of  his  brethreti,  he  is 
fore  d  to  carry  the  light  of  God's  kingdom  into  the 
heatlien  world, — a  fact,  it  is  true,  that  first  appears, 
in  the  life  of  Joseph,  in  a  typical  form. 

4.  Joseph,  as  an  example  of  chastity,  stands  here 
in  the  brightest  light  when  cotnpared  with  the  con- 
duct of  Judah  in  the  previous  chapter.  Frotn  this 
we  see  that  the  divine  election  of  the  Messiatiic  tribe 
was  not  dependtmt  upon  the  virtues  of  the  Israelitish 
patriarchs.  We  should  be  mistaken,  however,  in 
concluding  from  this  a  groutidless  arbitrariness  in 
the  divine  government.  In  the  strong  fulness  of 
Judah's  nature  there  lies  more  that  is  undevelopeQ 
for  the  future,  than  in  the  immature  spirituality  and 
self-reliance  of  Joseph.  It  is  a  seal  of  the  truth  of 
Holy  Scripture  that  it  admits  such  seeming  paradoxes 
as  no  mythology  could  have  invented,  as  well  as  a 
seal  of  its  grandeur  that  it  could  so  boldly  present 
such  a  patriarchal  parallel  to  a  people  proud  of  its 
ancestry,  whose  principal  tribe  was  Judah.  and  in 
which  .ludah  and  Kphraim  were  filled  with  jealousy 
toward  each  other. 

5.  Joseph's  victory  shows  how  a  man,  and  espe 
ciaUy  a  young  man,  is  to  overcome  temptation.  Thf 
first  requirement  is  :  walk  as  in  the  all-seeing  pres- 
ence of  God ;  the  second :  fight  with  the  weapons 
of  the  word  in  the  light  of  duty  (taking  tne  olfen- 
sive,  which  the  spirit  of  conversion  assumes  accord- 
ing to  the  measure  of  its  strength);  tlie  third:  avoid 
the  occasions  of  sin  ;  the  fourth:  firmness  belore  all 
things,  and,  if  it  must  be,  flight  with  the  loss  of  the 
dress,  of  the  good  name,  and  even  of  life  itself. 

fi.  The  curse  of  adultery  and  its  actual  sentencf 
in  Joseph's  speech  and  conduct. 

7.  The  accusation  of  the  woman  a  picture  of 
cabal,  reflecting  itself  in  all  times,  even  the  most 
modern.  The  first  exiuuple  of  gross  cihimniation 
in  the  Sacred  Scripture,  coming  from  an  adulterous 
woman,  presenting  a  picture,  the  very  opposite  of 
Joseph's  virtue,  as  exhibiting  the  mo.st  impudent  and 
revengeful  traits  of  vindictive  lying  Thus,  also, 
was  Christ  calumniated,  in  a  way  that  might  be  railed 
tlie  consummation  of  all  calumny,  the  maste'-pieC€ 
of  the  prince  of  accusers. 

8.  Potiphar's  wrath  and  irildness  are  indications 
that  he  had  a  presentiment  of  what  the  truth  really 
was.  It  is  also  an  example  showing  how  the  pridt 
of  the  great  easily  inclines  them  to  sacrifice  to  th» 


wa 


GENESIS,  OR   THE  FIRST  BOOK  OF  M16ES. 


honor  of  tKeir  house  the  right  and  happiness  of  their 
depen  laots. 


HOMUiETICAL  AND  PRACTICAL. 

See  Doctrinal  and  Ethical.  Joseph's  destiny  ac- 
cording to  the  divine  providence :  1.  His  mislortune 
in  his  fortune.  As  Ibrmerly  the  preference  of  his 
father,  his  variegated  coat,  and  the  splendid  dreams, 
prepared  for  him  misfortunes,  so  now  his  important 
fimctioii  in  Potiphar's  house,  and  his  goodly  person. 
2.  His  fortune  in  his  misfortune.  He  was  to  go  to 
Egypt,  assume  the  condition  of  a  slave,  enter  prison, 
and  all  this  in  order  to  become  a  prophetic  man,  an 
Interpreter  of  dreams,  an  overseer  of  estates,  lord 
of  Egypt,  a  deliverer  of  many  from  hunger,  a  cause 
of  repentance  to  his  brethren,  and  of  salvation  to 
the  house  of  Jacob. — Taube  :  The  promise  of  suf- 
fering, and  the  blessing  of  godliness:  1.  Its  use: 
"godUness  is  profitable  unto  all  things  ;  "  2.  its  suf- 
ferings :  "  all  that  will  live  godly  shall  suffer  persecu- 
tion ,  "  3.  its  blessing  in  its  exercise :  "  exercise  thy- 
self unto  godliness." 

Section  First.  (Vers.  1-6).  Starke  :  There  is  no 
better  companion  on  a  journey  than  God.  Blessed 
are  they  who  never  forget  to  take  this  society  with 
them  wherever  they  go. — Bibl.  Tub. :  God's  blessing 
and  grace  are  with  the  pious  everywhere,  even  in 
their  severest  trials. — Cramer:  Where  God  is  present 
with  his  grace,  there  he  will  be  soon  known  through 
his  word,  and  other  tokens  of  his  presence. — Osias- 
DKR :  Pious  servants  should  be  made  happy  in  their 
service ;  they  should  be  loved  as  children,  and  ele- 
vated to  higher  employments. — Lange  :  A  beautiful 
bodily  form,  and  a  disposition  fundamentally  enriched, 
both  by  grace  and  nature  !  how  fitly  do  they  corres- 
pond.—-Schroder  :  In  Egypt  Jacob's  family  had  a 
rich  support  during  the  tamine ;  there  could  it  grow 
up  to  a  great  and  united  people  ;  there  it  tbund  the 
best  school  of  human  culture ;  there  was  the  seat 
of  the  greatest  worldly  power,  and,  therefore,  the 
best  occasion  in  which  to  introduce  those  severe  suf- 
ferings that  were  to  awaken  in  Israel  a  longing  alter 
redemption,  and  a  spirit  of  voluntary  consecration  to 
God  (Hengstenberg). — God's  being  with  Joseph,  how- 
ever, is  not  a  presence  of  special  i-evelations,  iis  with 
the  patriarchs,  but  a  presence  of  blessing  and  suc- 
cess in  all  things  (Baumgarten). — Joseph  happy, 
though  a  servant. — Among  the  unplements  of  agri- 
culture delineated  on  the  Egyptian  tombs,  there  is 
often  to  be  seen  an  overseer  keeping  the  accounts 
of  the  harvest  In  a  tomb  at  Knm  el  Ahmar  there 
is  to  be  seen  the  office  of  a  household  steward,  with 
ill  its  appurtenances. 

Section  Second.  (Vers.  7-20).  Starke  :  Luther  : 
Thus  far  Satan  had  tempted  Joseph  on  his  left  side, 
L  e.,  by  manifold  and  severe  adversities ;  now  he 
tempts  him  on  the  light,  by  sensuality.  This  temp- 
tation is  most  severe  and  dangerous,  especially  to  a 
young  man  For  Joseph  lived  now  among  tlie  Ilea- 
ilien,  where  such  sins  were  frequent,  and  conld, 
ihiTefore,  more  (aisily  excite  a  disposition  in  any  way 
inclined  to  sensual  pleasure.  The  more  liealthy  one 
is  in  body,  the  more  violent  is  this  sickness  of  the 
•oul  (Sir.  liv.  14).  The  more  dangerous  temptations 
are,  or  the  more  difficult  to  be  overcome,  so  much 
the  more  plausible  and  agreeable  are  they.  Nothing 
IS  more  alluring  than  the  eyes.  "And  if  thine  eye 
iffend  thee,  pluck  it  out." — Ver.  y.  MuscuLus:  In 
tU  cases  he  who  sing,  ^ins  against  God, — even  then 


when  he  is  wronging  his  fellow-men.  But  he  mo» 
especially  sins  against  God  who  injures  the  forsaken, 
the  miserable,  the  "'  httle  ones,"  and  those  who  are 
deficient  in  understanding.  For  God  will  protect 
them,  >ince  they  cannot  be  wronged  without  the 
grossest  wickedness. — Acgustine  :  Imileiiiur  ado 
lescentcs  Joseph  sanctum,  pulchrum  corpore,  pulchri- 
orein  inenie. — Lange  :  Since  by  nature  shame  is  im- 
planted m  women  to  a  higher  degree  than  in  men 
(in  addition  to  the  fact,  that  in  consenting  and  trans* 
gression  she  is  exposed  to  more  danger  and  shame), 
80  much  the  more  disgraceful  is  it  when  she  so  de- 
generates as  not  only  to  lay  snares  secretly  for  the 
other  sex,  but  also  impudently  to  importune  them. — 
The  SA.ME :  The  fear  of  God  is  the  best  means  of 
grace  tor  avoiding  sin  and  shame. — Hall  :  A  pious 
heart  would  rather  remain  humbled  in  the  dust  than 
rise  by  sinful  means. — Ver.  12.  He  preferred  to 
leave  his  garment  behind  him,  rather  than  a  good 
conscience. — Lange:  In  a  temptation  to  adultery 
and  fornication,  flight  becomes  the  most  pressing  ne- 
cessity.— Ver.  18.  Cramer:  The  devil  will  be  true 
to  his  nature ;  for  as  he  is  an  unclean  spirit,  so  also 
is  he  a  liar. — Hall:  Wickedness  is  ever  artful  in 
getting  up  false  charges  against  the  virtues  and  good 
works  of  others  (Acts  xvi.  20).  We  must  be  patient 
toward  the  diabolical  slanders  of  the  impious ;  for 
God  finally  comes  and  judges  them. — Beware  of  the 
act  itself;  against  the  lie  there  may  be  found  a 
remedy. — Vers.  19,  20.  He  who  beUeves  easily  is 
easily  deceived.  Magistrates  should  neither  be  par- 
tial, hasty,  nor  too  passionate. 

Schroder;  ^^  Joseph  was  a  goodly  person."  With 
literal  reference  to  ch.  xxix.  17,  Joseph  was  the  re- 
flected image  of  his  mother.  They  in  whose  hearts 
the  Holy  Spirit  dwells,  are  wont  lo  have  a  counte- 
nance frank,  upright,  and  joyful  (Luther). — The  love 
of  Potiphar's  wife  was  far  more  dangerous  to  Joseph 
than  the  hatred  of  his  brothers  (Rambach). — Now  a 
far  worse  servitude  threatens  him,  namely,  that  of  sin 
(Krummaeher). — Joseph  had  a  chaste  heart,  and, 
iherefore,  a  modest  tongue  (Val.  Herberger).  Un- 
chaste expressions  a  mark  of  unchaste  thoughts.  On 
the  monuments  may  be  seen  Egyptian  women  who 
are  so  drunk  with  wine  that  they  cannot  stand.  Of 
a  restriction  of  wives,  as  customary  afterwards  in  the 
East,  and  even  in  Greece,  we  find  no  trace. — Joseph 
lets  his  mantle  go,  but  holds  on  to  a  good  conscience. 
Joscpli  is  again  stripped  of  his  garment,  and  again 
does  it  serve  for  the  deception  of  others.  —  Sensual 
love  changes  suddenly  into  hatred  (2  Sam.  xiii.  15). 
— Calwer  Handbuch  :  Such  flight  is  more  honorable 
than  the  most  heroic  deeds. 

Section  Tiiird.  (Vers.  21-23).  Starke  :  OsiAN- 
DER  :  To  a  pious  man  there  cannot  happen  a  severer 
misfortun  than  the  reputation  of  guilt,  and  of  de- 
served punishment  therefor,  when  he  is  innocent 
(Rom.  viii.  28). — Cramer  :  God  sympathises  with 
those  who  suffer  innocently  (James  i.  3).  God 
briiiguth  his  elect  down  to  the  grave,  but  bringeth 
tliein  up  again  (1  Sam.  ii.  6).  Whom  God  would  re- 
vive, can  no  one  stifle.  Whom  God  favors,  no  mis- 
lortune can  harm. 

SciiRiiDER :  Those  who  believe  in  God  must 
suffer  on  account  of  virtue,  truth,  and  goodness; 
not  on  account  of  sin  and  shame  (Luther).  Exalt 
ation  in  humiliation,  a  sceptre  in  a  prison,  seivant 
and  Lor-d — even  as  Christ. — (iod's  eyes  behold 
tlie  prison,  the  fetters,  and  the  most  sliamefnl  death, 
as  111'  beholds  the  fair  ind  shining  sun.  In  Jo.-eph'a 
condition   nothing  is  to  be  seen  but  death,  the  los/ 


CHAP.    XL.    1-23.  59S 


»f  his  fair  fame,  and  of  all  lii3  viituea.  Now  comes 
Christ  with  his  eyes  of  grace,  ami  throws  light  iuto 
the  grave.  Joseph  is  to  become  a  Lord,  thougli  he 
had  seeiiiingly  entered  into  the  prison  of  be\l  (Luther). 
Joseph's  way  is  now  for  a  time  in  the  darliiiess,  but 
this  is  the  very  way  through  which  God  often  leads 
hie  people.     Thus   Moses,  David,  Paul,  Luther ;  so 


lived  the  Son  of  God  to  his  thirtieth  year  in  Nazareth 
Nothing  is  more  opposed  to  God  than  that  impa 
tience  of  the  power  of  nature  which  would  violentl; 
usurp  his  holy  government. — Stolbero  justly  com 
mends  "the  inimitablesimplicity  of  Joseph's  liistory 
narrated  in  the  most  vivid  manner,  and  bearing  of 
its  face  the  most  unmistal^able  seal  of  truth." 


FOURTH     SECTION. 

J-'ieph  as  interpreter  of  the  dreams  of  hi»  fellow-prisoneri. 


Chapter  XL.  1-23. 

1  And  it  came  to  pass  after  these  things  that  the  butler  of  the  king  of  Egypt,  and  hit 

2  baker,  had  offended  their  lord  the  king  of  Egypt.     And  Pharaoh  was  wroth  against 
two   of  his  officers,    against   the  chief  of  the   butlers,    and   against   the   chief  of   the 

3  bakers.     And  he  put   them  in  ward   in   the  house   of  the   captain  of  the  guard,  into 

4  the    prison,   the    place  where  Joseph   was    bound.       And    the    captain  of   the  guard 
charged    Joseph    with  them ;    and    he    served    them ;    and    they    continued  a  season 

5  in  ward.     And  they  dreamed  a  dream,  each   man   his  dream   in  one  night,  each  man 
according  to  the  interpretation  of  his  dream,  the  butler  and  the  baker  of  the  king  of 

6  Egypt,  which  were  bound  in  prison.     And  Joseph  came  in  unto  them  in  the  morning, 

7  and  looked  upon  them,  and,  behold,  they  were  sad.     And  he  asked   Pharaoh's  ofScera 
that  were  with  him  in  the  ward  of  his  lord's  house,  saying,  Wherefore  look  ye  so  sadly 

8  to  day  ?     And  they  said  unto  him,  We  have  dreamed  a  dream,  and  there  is  no  inter- 
preter of  it.     And  Joseph  said  unto  them,  Do  not  interpretations  belong  to  God  ?  tell 

9  me  them,  I  pray  you.     And  the  chief  butler  told  his  dream  to  Joseph,  and  said  to  him, 

10  In  my  dream,  beliold,  a  vine  was  before  me.     And  in  the  vine  were  three  brandies  : 
and  it  was  as  though  it  budded,  and  her  blossoms  shot  forth  ;   and  the  clusters  thereof 

1 1  brought  forth  ripe  grapes  :  And  Pharaoh's  cup  was  in  my  hand  :  and  I  took  the  grapes, 

12  and  pressed  '  them  into  Pharaoh's  cup,  and  I  gave  the  cup  into  Pharaoh's  hand.     And 
Joseph  said  unto   him,  This   is  the  interpretation  of  it:   The   three   branches  are  three 

13  days:  Yet  within  three  days  shall   Pliaraoh   lift  up  thine   head,  and  restore  thee  unto 
thy  place  ;  and  tliou  shalt  deliver  Pharaoh's  cup  into  his  hand,  after  the  former  manner 

1^  when  thou  wast  his  butler.     But  think  on  me  when   it  shall  be  well  with  thee,  and 
shew  kindness,  I  pray  thee,  unto  me ;  and  make  mention  of  me  unto  Pharaoh,  and  bring 

15  me  out  of  this  house  :  For  indeed  I  was  stolen  away  out  of  the  land  of  the  Hebrews ; 

16  and  here  also  have  I  done  nothing  that  they  should  put  me  into  the  dungeon.      When 
the  ciiief  baker  saw  that  the  interpretation  was  good,  he  said  imto  Joseph,  I  also  was 

17  in  my  dream,  and  behold,  I  had  three  white  baskets  on  my  head  ;  And  in  tiie  uppermost 
basket  there  ivas  of  all  manner  of  bakemeats  for  Pharaoh  ;   and  the  birds  did  eat  them 

18  out  of  the  basket  upon  my  head.     And  Joseph  answered  and  said.  This  is  the  inter- 

19  pretation   thereof:   The   three  baskets  are  three   days  :  Yet  within    three   days  shall 
Pharaoh  lift  up  thy  head  from  off  thee,  and  shall  hang  thee  on  a  tree;   and  the  birds 

20  shall  eat  thy  flesh   from   off  thee.     And  it  came   to   pass   the    third   day,  which  was 
Pharaoh's  birthda}-,  that  he  made  a  feast  unto  all  his  servants  ;  and  he  lifted   up   the 

21  head  of  the  chief  butler,  and  of  the  chief  baker  among  his  servants.     And  he  restored 
the  chief  butler  unto  his  butlership  again  ;   and  lie  gave  the  cup  inti,   Pharaoh's  hand  ; 

22,  23   But  he  hanged '  the  chief  baker ;  as  Joseph  had  interpreted  to  them.     Yet  did  not 
the  chief  butler  remember  Joseph,  but  forgat  him. 

[^  Ver.  Ll. — I3n'iJX*  .  J  pressed.  The  word  occurs  nnly  here,  yet  its  meaning  is  siafBciently  obvious  from  the  context, 
and  from  the  cognate'Chaldaic  I^nD .  It  is  onomatopic,  representing  the  emission  of  the  juice.  It  is  allied  to  nPllC 
Vtth  Its  sense  of  waste  and  destruction,    LXX.,  efe0Ati^a  ;  Vulg..  expre^si. — T.  L.] 

(^  Ver.  22. — n?n.  It  does  not  here  denote  su^pgnsimi  /ram,  like  han^lx^  &om  a  ^allows.  The  preposition  5^ 
«  opposed  to  that,  and  shows  that  it  denotes  crucitaxiou. — T.  L.  1 


AOO 


GENESIS.  OR   THE   FIKST   BOOK  OF   MOSES. 


PEELIMINAEY  REMAKKS. 

The  contents  of  this  chapter  may  be  denoted, 
ihe  silent  preparation  for  the  great  turning  in  Jo- 
seph's destiny.  In  itself  considered,  however,  our 
narrative  shows  us  how  the  religious  capacity  of  suf- 
fering for  the  Lord's  sake  develops  itself,  like  a 
germ,  in  the  people  of  God.  Joseph's  spiritual  life 
shines  resplendent  in  his  prison.  There  may  be  dis- 
tinguished the  following  sections  :  1.  The  imprison- 
ment of  the  two  court-officers,  and  Joseph's  charge 
over  tliem  (vers.  1—1) ;  2.  their  dejecteilness,  and 
Joseph's  sympathy  (vera.  6-8) ;  3.  the  dream  of  the 
chief  butler,  and  its  interpretation  (vers.  9-15);  4. 
the  dream  of  the  chief  baker,  and  its  interpretation 
(vers.  16-19) ;  5.  the  fulfilment  of  both  dreams. 


EXEGETICAL   AJ^D   CRITICAIi. 

1.  Vers.  1-4.  Tlie  imprUonment  of  the  two 
eourt-o'fficers^  atid  JosepJCs  charge  over  them. — The 
chief  of  the  butlers  and  the  chief  of  the  ba- 
kers.— .\ccording  to  ver.  2  they  are  the  chiefs  in 
their  respective  departments  of  service.  The  ori- 
ental kiufis,  as  those  of  the  Persians  (Xenoph.,  Hd- 
lenirri,  viii.  i.  38),  had  a  multitude  of  butlers,  bakers, 
and  CO  iks.  The  office  of  chief  butler  was  very  hon- 
orable wiih  the  kings  of  Persia  (HERon.,  iii.  34; 
Xeniiph.,  Viiroped.  i.  3,  8).  It  was  tiuce  tilled  by 
Nehemiali  (Neh.  i.  11  ;  ii.  1). — In  the  house  of  the 
captain  of  the  guard — i.  e.,  in  the  house  of  Poti- 
pliar.  The  house  of  the  cajitain  of  the  guard  was 
connected  with  the  state-prison,  and  denotes  here  the 
prison  itself. — Charged  Joseph  with  them. — 
Here  Potiphar  again  mingles  himself  with  Joseph's 
fortune  (and  that  by  way  of  mitigating  it)  in  the 
recognition  of  his  talents.  By  this  distinguished 
charge,  he  shows  favor,  at  the  same  time,  to  Joseph 
and  to  his  fallen  colleagues. 

2.  Vers.  5-8.  Their  dejecifylnean  and  Joseph^ s 
tximpaihy. — According  to  the  interpretation. — 
Both  had  dreamed — each  one  a  ditl'erent  ilream — 
each  one  a  significant  dream,  according  to  the  antici- 
pated occurrence  upon  which  it  was  founded,  and 
also  according  to  its  interpretation.  Joseph's  con- 
versation with  the  sad  and  dejected  prisoners,  proves 
his  sagacity  as  well  as  his  kindly  sym|iathy.  It 
shows,  too,  how  misfortune  equalizes  lank,  and 
makes  the  great  dependent  on  the  sympathy  of  those 
wlio  are  lower  in  po.sition. — And  there  is  no  in- 
terpreter of  it. — .\n  expression  shoeing  that 
the  interpretation  of  dreams  was  much  in  vogue, 
and  that  it  was  one  of  the  wants  of  persons  of  rank 
to  have  their  dreams  interpreted. — Do  not  inter- 
pretations belong  to  God  ? — He  admits  lh:it  then- 
are  signilicant  dreanjs,  and  tliat  (iod  could  be.-tuw 
on  men  the  gift  of  interpretation  when  ihey  are  re- 
ferred l)aek  to  him.  He  rejects,  indirectly,  the  hea- 
then art  of  interpreting  dreams,  whilst,  at  the  .same 
time,  giving  them  to  understand  that  it  was,  perhaj)s, 
inii)arted  to  himself.  First,  however,  he  is  to  he:ir 
their  dreams.  Kuobcl  is  inexact  when  he  speaks  in 
general  terms  of  "  the  ancient  view  eoncennng 
dreams.*'  Doubtless  the  Held  of  revelation  admits 
dreams  as  sent  bv  God,  but  these  ooincidt!  with 
dr  Niuis  in  general  just  as  little  tis  the  piophetic  niode 
of  interpreting  them  ecjincided  with  that  of  the  hea- 
•Jifin,  though,  ajcording  to  Egyptian  views,  iill  i)ro- 


phetic  art   "omes  from  the  gods  (Hkkod.  ii.   Mt 
Knobel. 

:-!.  Vers.  9-16.  Tlie  dream  of  the  chief  bulla 
and  its  intirpretation. — In  my  dream,  behold  a 
vine. — k  hvely  description  of  a  lively  dream.  The 
first  picture  is  the  vine,  and  the  rapid  developmen? 
of  its  branches  to  the  miiturity  of  the  grapes.  On 
the  vine  in  Egypt,  see  Knobkl,  p.  :;il7.  In  the  sec- 
ond picture,  the  chief  butler  beholds  himself  in  the 
service  of  Pharaoh,  preparing  and  presenting  to  him 
the  juice  of  the  grapes.  "  The  vine  was  referred  to 
Osiris,  and  was  already  well  known  in  Egypt.  See 
Ps.  Ixxviii.  47  ;  cv.  33  ;  Numb.  xx.  6.  The  state 
ment,  Herod.,  ii.  77,  is,  therefore,  to  be  taken  with 
limitations.  Nor  is  it  true  that  in  the  time  of  Psam- 
meticus  fresh  must  only  was  drank,  while  fermented 
wine  was  prohibited.  Knobel  has  shown  that  Plu- 
tarch, De  Iside,  vi.  6,  says  just  the  contrary.  The 
people  drank  wine  unrestrained;  the  kings,  because 
they  were  priests,  only  so  much  as  was  allowed  by 
the  sacred  books ;  but  from  the  time  of  Psannneti- 
cus  even  this  restriction  was  abolished.  The  old 
monuments  show  great  variety  of  wine-utensils, 
wine-presses  at  work,  topers  tired  of  drinking,  even 
intoxicated  women."  Dehtzsch.  "Wine  had  been 
prohibited  before  the  time  of  Mohammed  (Sh.^ras- 
TANi,  ii.  p.  346).  The  grapes  he  allowed  (Koran,  xvi. 
11,  69).  They  evaded  his  prohibition  by  pressing 
the  grapes  and  drinking  the  jiuce  of  the  berries 
(ScHULTZ,  Leifungen,  v.  p.  286).  Such  juice  of 
grapes  the  Egyptian  king  drank  also  in  Joseph's 
time.  He  was  a  ruler  of  the  Ilyksos  ('? ),  who  were 
an  Arabian  tribe."  Knobel.  The  same:  The  dream- 
interpreter  Artemidorus  classes  the  vine  with  plants 
that  grow  rapidly,  and  regards  dreams  concerning  it 
as  having  a  quick  fulfilment.  Joseph's  interpreta^ 
tion. — Three  branches,  three  days. — Since  Pha:- 
raoh's  birth-day  was  at  hand,  and  was  known,  per- 
haps, as  a  day  of  pardon,  this  presentiment  may,  to 
some  degree,  have  been  affected  by  it. — Lift  up 
thine  head. — To  replace,  again,  in  prosperity  and 
honor,  especially  to  bring  out  of  prison  (?  Kings 
XXV.  27). — And  show  kindness,  I  pray  thee, 
unto  me. — Joseph  is  so  sine  of  his  inlerpretatioc 
that  be  employs  the  opportunity  to  plead  ibr  his  owr 
right  and  liberty. — I  was  stolen. — An  cxpressioc 
of  innocence.  They  took  him  away  from  his  father, 
but  how  it  was  done,  his  feelings  do  not  allow  him  to 
relate;  enough  that  he  came  to  Egypt  neither  as  a 
criminal,  nor  as  a  slave,  rightly  solil.  With  the  same 
caution  he  speaks  about  his  imprisonment  without 
exposing  the  house  of  Potiphar. 

4.  Vers.  16-19.  The  dream  of  the  chief  of  the 
bakers^  and  its  inhrpretation.  The  striking  resem- 
blance of  his  dream  to  the  one  previously  interpreted, 
caused  the  baker  to  overlook  its  ominous  difference ; 
he,  therefore,  hopes  also  Ibr  a  favorable  interpreta- 
tion. The  interpreter,  however,  shows  his  discern- 
ment in  recognizing  the  birds  that  did  not  eat  the 
bakenieats  out  of  the  Ijasket  upon  his  head,  as  the 
main  ]ioint.  He  differs  also  from  the  heathen  inter- 
preters in  aimouneing  tlie  unfavorable  meaning  plain- 
ly and  distinctly.  Knobel:  "In  Egyjit  men  were 
accustomed  to  carry  on  their  heads,  «onien  upon 
their  shoulders.  In  modern  Egypt  women  bear  bur- 
dene  upini  their  heads."  "  Even  at  this  day  in  Egypt 
kites  and  hawks  seize  ujion  ariieles  of  fooil  carried 
up<m  the  head."  The  criminal  to  be  |nit  to  death 
was  fasteueil  to  a  stake,  to  increase  thereby  the  se- 
verity of  the  punishment  (Dcut.  xxi.  22 ;  Josh.  i. 
26;  2Sani.  iv.  12).     This  custom  was  also  prevaletf 


CHAP.    XL.    l-2b. 


«0] 


»nioug  other   nations,  especially  the   Persians  and 
Carthag;inians. 

5.  Vers.  20-23.  The  fulfilment  of  both  these, 
dreams.  The  kings  of  antiquity  were  accustomed  to 
celebrate  their  birth-days.  "According  to  Herodo- 
tus, this  was  the  only  day  on  which  the  kings  of  the 
Persians  anointed  themselves,  and  gave  presents  to 
their  subjects.  In  Uke  manner  the  Hebrew  kings, 
on  joyous  occasions,  exercised  mercy  (1  Sam.  xi. 
18)."  Knobel.  Joseph  is  forgotten  by  the  butler, 
apparently  for  ever ;  God,  however,  has  provided  for 
his  exaltation,  not  only  througli  the  destiny  denoted 
in  the  dreams,  but  also  by  the  clearing  up  of  the 
truthfulness  of  the  interpreter. 


DOOTEINAL  AND  ETHICAL. 

1.  The  manner  in  which  the  divine  providence  qui- 
etly and  secretly  makes  the  most  insignificant  things, 
apparently,  the  occasion  and  the  cause  of  wonderful 
chanf^es,  appears  very  visible  in  our  narrative.  It 
would  appear  simply  fortuitous  that  Pharaoh  should 
have  thrown  into  prison  his  two  officers  on  account, 
perhaps,  of  some  very  trifling  offence ;  still  more  ac- 
cidental would  it  appear  that  Joseph  should  have 
had  charge  of  tliem,  and  that  both  should  have  had 
alarming  dreams,  and  finally,  how  extraordinarily 
fortuitous  that  Joseph,  on  entering,  should  have  Ob- 
served their  depression  in  their  countenances  !  But 
all  this  apparent  chance  was  made  a  prerequisite,  in 
the  course  of  God's  providence,  for  Joseph's  exalta- 
tion, and  Israel's  redemption.  "  The  Lord  finds  a 
thousand  ways  where  reason  sees  not  even  one." 

2.  The  occurrences  of  the  heatlieu  world,  the 
affairs  of  courts,  their  crimes,  cabals,  intrigues,  are 
all  under  the  divine  control.  A  country  in  which  the 
wisdom  of  the  world  seems  to  have  emancipated  it- 
self from  all  regard  to  the  government  of  a  divine 
providence,  is  just  the  one  whose  administration 
shows  the  most  failure,  and  most  frequently  expe- 
riences an  ironical  disappointment  of  its  plans. 

3.  Prisons,  too,  with  their  dark  chambers,  dun- 
geons, sorrows,  secrets,  are  under  the  control  of  God. 
At  all  times  have  they  enclosed  not  only  criminals, 
but  the  innocent, — oftentimes  the  best  and  most 
i)iousofmen.  Christ  says  :  I  was  in  prison,  and  >/e 
came  unto  me  ;  and  he  speaks  thus,  not  of  faithful 
martyrs  only ;  even  among  the  guilty  tliere  is  a  spark 
of  Christ's  kinsmanship, — i.  e.,  belonging  to  him. 

4.  How  mightily  misfortune  takes  away  the  distinc- 
tion of  rank.  Joseph  has  not  only  the  heart's  gift 
of  sympathy  for  the  unhappy,  but  also  that  open- 
hearted  self-consciousness  that  fits  him  to  associate 
with  the  great.  Even  wlien  a  child  did  he  run  be- 
fore his  mother  in  meeting  Esau. 

5.  The  night-life  with  its  wakefulness,  as  with  its 
dreams,  enters  into  the  web  of  the  divine  providence 
jsee  Book  of  Esther,  Daniel,  Matt.  ii.  xxvii.  19  ;  Acts 
rvi.  9  ;  Ps.  exxxii.  4).  Dreams  are  generally  so  un- 
meaning tliat  they  should  never  cause  men  to  err  in 
obedience  to  the  faith,  in  duty,  or  in  the  exercise  of 
a  judicious  understanding.  Their  most  general  sig- 
nificance, however,  consists  in  tlieir  being  a  reflection 
of  th«  feelings,  remembrances,  and  anticipations  of 
the  day  life,  as  .also  in  the  fact,  that  all  perceptions 
of  the  body  give  themselves  buck  in  the  mirror  of 
the  nightly  consciousness,  as  imaged  speech  or  pic- 
ture. The  spirit  of  God  may,  therefore,  employ 
dreams  as  a  medium  of  revelation.  He  can  send 
dream?  and  bestow  the  gift  of  interpretation.     But, 


in  themselves,  the  most  significant  dreams  of  rere 
lation  never  form  ethical  decisions,  though  they  maj 
be  signs  and  monitors  of  the  same.  Their  highei 
significance,  however,  is  sealed  by  their  great  am 
world-historic  consequences  for  the  kingdom  of  God. 

6.  Josepli  very  definitely  distinguished  betweet 
his  own  and  the  heathen  mode  of  interpreting 
dreams  ;  and  tliis  he  owes  to  his  Israelitish  con 
sciousness  as  opposed  to  the  heathen.  The  divine 
certainty  of  his  interpretation  is  seen  in  the  fact,  that, 
notwithstanding  the  greatest  similarity  in  both 
dreams,  he  immediately  recognizes  the  point  of  dis- 
similarity, and  dares  to  make  the  fearful  announce- 
ment in  the  assurance  that  the  issue  of  the  affair 
would  be  in  correspondence.  The  apparent  severity 
of  such  frankness  could  not  make  him  falter  in  the 
feeling  of  what  was  due  to  truth.  To  narrate  how  he 
may  have  sought  to  mitigate  it,  by  expressions  of 
sympathy,  lay  not  within  the  scope  of  this  narration. 

7.  The  joyous  feasts  of  the  great  are  sources  both 
of  life  and  death. 

8.  A  man  in  prosperity  soon  forgets  the  com- 
panions of  his  former  misery,  just  as  tlie  chief  butler 
forgot  Joseph.  God's  memory  never  fails,  and  it  is, 
at  the  same  time,  the  chief  quickener  of  the  memories 
of  men.  God  keeps  his  own  time.  The  ray  of  hope 
that  shone  for  the  prisoner  at  the  release  of  the  chief 
butler  went  out  again  for  two  years.  When  all  hope 
seemed  to  have  vanished,  then  divine  help  comp»  in 
wonderfully. 


HOMLLETICAL  AND  PRACTICAL. 

See  Doct.  and  Eth.  Joseph's  disciplinary  trials. 
His  preparation  for  his  great  calling  of  saviour  and 
ruler:  .a.  by  sufferings;  b.  by  works  of  his  vocation. 
— Traces  of  God  in  the  prison;  1.  Divine  light;  2. 
holy  love ;  3.  divine  monitions  ;  4.  hope  of  deliver- 
ance.— God's  government  in  its  great  issues:  1.  Of 
the  smallest  things  ;  2.  of  the  proudest  events  ;  3 
of  the  most  fallible  judgments  of  men ;  4.  of  the 
darkest  prisons  ;  6.  of  the  nightly  life  ;  6.  of  hopes 
and  fears  in  human  need. 

First  Section.  Vers.  1-4.  Starke  :  Ver.  1.  In 
what  the  offence  consisted  is  not  announced.  The 
Rabbins,  wlio  pretend  to  know  all  things  about  which 
the  Scriptures  are  silent,  say  that  the  butler  had  per- 
mitted a  fly  to  drop  into  the  king's  cup,  and  that  a 
grain  of  sand  was  found  in  the  bread  of  the  baker. 
The  conjecture  of  Rabbi  Joniitlian  has  more  proba- 
bility ;  he  thinks  that  both  had  conspired  to  poison 
the  king.  Joseph  was  thirteen  years  in  a  state  of 
humihation,  and  the  last  three  (?)  in  a  prison. 
Schroder  :  Information  concerning  the  Egyptian 
wine  culture  and  representations  of  it  upon  the  monU' 
ments  (according  to  Champollion  and  others,  p.  576), 
— also  concerning  the  modes  of  baking,  which  was 
quite  an  advanced  art  among  the  Egyptians.  The 
Egyptians  had  for  their  banquets  many  different 
kinds  of  pastry. — The  offices  of  chief  Ijutler  and 
chief  baker  were  in  high  honor,  and  sometimes  that 
of  field-marshal  was  connected  with  them. — In  th« 
East  the  prisons  are  not  public  buildings  erected  for 
this  sole  purpose,  but  a  part  of  the  house  in  which 
the  prison  officer  resided. 

Second  Section.  Vers.  5—8.  Starke  :  Crauek; 
There  are  different  kinds  of  dreams:  divine  dreamt 
(ch.  xxviii.  12;  xU.  17;  Daniel  ii.  2Sl;  diabolical 
dreams  (Dent.  xm.  2  ;  Jeremiah  xxiii.  16  ;  xxvii.  9)  ■ 
natural  dreams  (Eccles.  v.  2).     We  must,  tberefora 


002 


GENESIS,  OR  THE  FIRST  BOOK   OF   MOSES. 


distinguish  between  dreams,  and  not  regard  them  all 
alike  (Sirrich  xxiiT.  1).  The  godless  and  the  pious 
may  get  into  the  same  troubles,  and  have  similar  suf- 
ferings ;  yet  they  cannot  look  upon  them  with  the 
like  dispositions  and  emotions.  SchriIukr  :  Thi'V 
may  have  been  dreams  suggested  by  their  official  po- 
tition.  Both  of  them  may  have  gone  to  sleep  with 
the  number  three  upon  their  minds  because  of  the 
thought  that  Pharaoh  was  to  celebrate  his  birth-day 
within  three  days.  No  wonder  that  their  imagination 
overflowed  from  the  abundance  of  their  hearts  ;  and 
who  can  tell  how  much  tlieir  consciences  were  con- 
cerned in  tliese  dreams.  The  culture  and  the  char- 
acter of  the  Egyptians  was  every  way  mystical,  or 
rather  symbolical ;  the  less  they  are  able  to  account 
for  an  occurrence  the  more  divine  it  seemed.  Night 
they  considered  as  source  of  all  things,  and  as  a 
being  to  which  they  paid  divine  honors.  The  whole 
anaetit  history  of  this  wonderful  people  has  a  noc- 
turnal aspect  about  it.  One  might  call  it  the  land 
of  dreams,  of  presentiments,  enigmas.  Joseph's  des- 
tiny in  respect  to  this  country  begins  in  dreams,  and 
is  completed  by  them  (Krummacher).  It  is  not  every 
one  that  can  read  the  writing  of  the  human  counte- 
nance ;  this  power  is  given  to  love  only  (Baumgarten). 
He  preached  in  prison  as  Christ  did  (Richter). 

Third  Section.  Vers.  9-15.  SrARKK  :  Ver.  14. 
The  Jews  charge  that  Joseph  in  thii!  request  demand- 
ed pay  for  his  interpretation,  and  allege  that,  on  this 
account,  he  had  to  remain  in  prison  two  years  longer. 
There  is,  however,  no  ground  for  such  an  imputation  ; 
but  though  he  had  the  assurance  of  the  divine  pres- 
ence, and  that  God  would  deliver  him  from  the 
prison,  he  had,  nevertheless,  a  natural  longing  for 
liberty.  Besides,  he  did  not  ask  anything  unfair  of 
the  butler  (1  Cor.  vii.  21). — Cramer:  Ordinary 
means  are  from  God,  and  he  who  despises  them 
tempts  God. — The  same  :  We  may  assert  our  inno- 
cency,  and  seek  deliverance,  yet  still  we  must  not, 
on  that  account,  speak  ill  of  those  who  have  injured 
us  (  Matt.  V.  44). 

Schroder  :  The  dream  of  the  chief  butler,  no 
doubt,  leans  upon  the  business  of  his  life  and  office, 
but,  on  the  other  hand,  it  also  has  the  imaginative 
impression  of  "  the  poet  concealed  within  every 
man,"  as  Schubert  calls  it. — Calwer  Handhuch : 
Ver.  15.  Amild  judgment  upon  the  act  of  his  breth- 
ren, whom  he  would  not  unnecessarily  reproach. 

Fourth  Section.  Vers.  16-19.  Starke:  Bibl. 
Wirt. :  Whenever  the  word  of  God  is  to  be  expound- 
sd,  it  should  be  done  in  the  way  the  Holy  Spirit  pre- 
>ent«  it,  and  according  to  the  word  itself,  no  matter 


whether  the  hearers  are  disturbed,  alarmed,  or  com 

forted. — Schroder  :  (Calvin  :)  Many  desire  the  wore 
of  God  because  they  promise  themselves  simply  en 
joymcnt  in  the  hearing  of  it. — ^Calwer  JIamilmch: 
In  Hebrew,  "to  lift  up  the  head,"  is  a  play  upon 
words.  It  means  to  restore  to  honor  and  dignity,  or 
to  hang  upon  the  gallows,  or  decapitation  (taking 
off  the  head),  or  crucifixion  (lifting  up  upon  thi 
cross). 

Fifth  Section.  Vers.  20-23.  Starke:  Bibl. 
Wirt :  Godless  men  in  adversity,  when  they  receive 
help  from  the  pious,  make  the  fairest  of  promises, 
but  when  prosperity  returns  they  forget  them  all. 
Be  not,  therefore,  too  confiding.  High  station 
changes  the  manners,  and  usually  makes  men  arro- 
gant.— Lange  :  How  easily  is  a  favor  forgotten,  and 
how  seductive  the  courtier  life  ! — Schroder  :  These 
are  times  when  men,  through  the  prestige  of  birth, 
or  by  money,  or  human  favor,  may  reach  the  summit 
of  honor  and  wealth,  without  any  previous  schooling 
of  adversity ;  still  such  men  are  not  truly  great, 
whatever  may  be  the  greatness  of  their  title  and  their 
revenues.  They  are  not  the  instruments  that  God 
employs  in  the  accomplishment  of  his  great  purposes. 
Thus  to  Joseph,  who  was  to  become  Lord  of  Egypt, 
the  house  and  prison  of  Potiphar,  in  both  of  wliich 
he  bore  rule  on  a  lesser  scale,  were  to  be  his  prepara- 
tory school.  The  wisdom  he  was  to  exercise  in  great- 
er things  begins  here  to  show  itself  in  miniature. 
Such  a  heart-purifying  discipline  is  needed  by  all 
who  would  see  God,  and  who  would  be  clothed  with 
authonty  for  the  world's  benefit.  Without  this 
there  is  no  truly  righteous  administration.  It  never 
comes  from  passsionate  overhastiness,  sensual  sloth, 
needless  fear,  selfish  purposes,  or  unreasoning  obsti- 
nacy. On  the  contrary,  Joseph  was  purified,  in 
prison,  by  the  word  of  God ;  so  was  Moses  in  Midian, 
David  in  exile,  Daniel  in  Babylon.  Thus  became 
they  fit  instruments  in  the  hand  of  God  (Roos). 
Therefore  is  it  that  the  pious  Joseph  was  crucified, 
dead,  and  buried,  and  descended  into  hell.  Now 
comes  the  Lord  to  deliver  him,  honor  him,  make  him 
great  (Luther). — Heim  (Bible  Studies):  It  was  Jo- 
seph's single  ray  of  hope  in  the  prison — that  which 
lighted  him  to  freedom — that  he  could  commend 
himself  to  the  intercession  of  the  chief  butler.  When 
this  went  out,  according  to  every  probable  view, 
there  seemed  nothing  else  for  him  than  to  pine  away 
his  whole  life  in  prison  ;  and  yet  the  fulfilment  of  the 
dreams  of  the  court  officers  might  have  strengthened 
him  in  the  hope  of  the  fulfilment  of  hLs  own  dreams 
in  his  native  home. 


FIFTH    SECTION. 

Joseph  the  interpreter  of  Pharaoh's  dreams. 


Chapter  XLI.    1-57. 


And  it  came  to  pass,  at  the  end  of  two  full  years  [lit.,  days],  that  Pharaoh  dreamed 
and,  behold,  he  stood  by  the  river.     And,  behold,  there  came  up  out  of  the  rivev  sever 
well-favoured  kine,  and   fat-fleshed;  and  ihey  fed  in  a  meadow'  [butajshe?  the giaes on thi 
bankoftherivor].     And,  behold,  seven  other  kine  came  up  after  them  out  of  me  river,  ill- 
favoured  ami  lean-fl  ished,  and  stood  by  the  other  kine  upon  the  brink  of  the  river.     A  ^i 


CHAP.   XLI.    1-07.  61(3 


the  ill-favoured  and  lean-fl>^shed  kine  did  eat  up  the  seven  well-favouied  and  fat  kine.     Sc 

5  Pharaoh  awoke.     And  he  slept  and  dreamed  the  second  time ;   and,  behold,  seven  ?ara 

6  of  corn  came  up  upon  one  stalk,  rank   and  good.     And,  behold,  seven  thin   ears,  and 

7  blasted  with  the  east  wind,  sprung  up  [in  single  stacks]  after  them.  And  the  seven  tlun 
ears  devoured  the  seven  rank  and  full  ears.     And  Pharaoh  awoke,  and,  behold,  it  wot 

8  a  dream.  And  it  came  to  pass  in  the  morning,  that  his  spirit  was  troubled  ;  and  he 
s«nt  and  called  for  all  the  magicians'  [scribes:  skilled  in  hieroglyphics]  of  Egypt,  and  all  the 
wise  men  [magicians]  thereof;  and  Pliaraoh  told  them  his  dreams;   but  there  wo^  none 

9  that  could  interpret  them  unto  Pharaoh.     Then  spake  the  chief  butler  unto  Pharaoh. 

10  saying,  I  do  remember  my  faults  this  day.     Pharaoh  was  wroth  with  his  servants,  and 

11  put  me  in  ward  in  the  captain  of  the  guard's  house,  both  me  and  the  chief  baker;  And 
we  dreamed  a  dream  in  one  night,  1  and  he;  we  dreamed  each  man  according  to  the 

12  interpretation  of  his  dream.  And  there  was  there  with  us  a  young  man,  an  Hebrew, 
servant  to  the  captain  of  the  guard  ;   and  we  told   him,  and   he   interpreted   to   us  oui 

13  dreams;  to  each  man  according  to  his  dream  he  did  interpret.  And  it  came  to  pass,  as 
he  interpreted  to  us,  so  it  was;   me  he  restored  unto  mine  office,  and  him  he  hanged 

14  Then  Pharaoh  sent  and  called  Joseph,  and  they  brought  him  hastdy  out  of  the  dungeor 
[pit]  ;  and   he  shaved   himself,   and   changed    his  raiment,  and  came  in  unto  Pharaoh 

15  And  Pharaoh  said  unto  Joseph,  I  have  dreamed  a  dream,  and  there  is  none  that  can 
interpret  it ;  and  I  have  heard  say  of  thee,  that  thou  canst  understand  a  dream  to  inter. 

1 6  pret  it.     And  Joseph  answered   Pharaoh,   saying.  It  is  not   in  me : '  God  shall  give 

17  Pharaoh  an  answer  of  peace.     And  Pharaoh  said  unto  Joseph,  In  my  dream,  behold, 

18  I  stood  upon  the  hank  of  the  river;   And,  behold,  there  came  up  out  of  the  river  seven 

19  kine,  fat-fleshed,  and  well-favoured;  and  they  fed  in  a  meadow ;  And,  behold,  seven 
other  kine  came  up  after  them,  poor,  and  very  ill-favoured  and  lean-fleshed,  such  as  I 

20  never  saw  in  all  the  land  of  Egypt  for  badness ;  And  the  lean  and  the  ill-favoured  kine 

21  did  eat  up  the  first  seven  fat  kine;  And  when  they  had  eaten  them  up,  it  could  not  be 
known  that  they  had  eaten  them;   but  they  were  still  ill-favoured,  as  at  the  beginning. 

22  8o  I  awoke.     And  I  saw  in  my  dream,  and,  behold,  seven  ears  came  up  in  one  stalk,  full 

23  and  good;   And,  behold,   seven  ears,  withered,   thin,  and  blasted  with  the  east  wind, 

24  sprung  up  after  them  ;  And  the  thin  ears  devoured  the  seven  good  ears.    And  I  told  this 

25  unto  the  magicians ;  but  there  was  none  that  could  declare  it  to  me.  And  Joseph  said 
unto  Pharaoh,  The  dream  of  Pharaoh   is  one  ;   God  hath  shewed  Pharaoh  what  he  is 

26  about  to  do.     The  seven  good  kine  are  seven  years;  and  the  seven  good  ears  are  seven 

27  years;  the  dream  is  one.  And  the  seven  thin  and  ill-favoured  kine,  that  came  up  after 
them,  are  seven  years  ;  and  the  seven  empty  ears,  blasted  with  the  east  wind  sliall  be 

28  seven  years  of  famine.     This  is  the   thing  which  I  have  spoken  unto  Pharaoh;   what 
2^  God  is  about  to  do,  he  sheweth   unto  Pliaraoh.     Behold,  there  come  seven  years  of 

30  great  plenty  throughout  all  the  land  of  Egypt ;  And  there  shall  arise  after  them  seven 
years  of  famine ;   and   all   the  plenty  si:aH  be  forgotten  in  the  land  of  Egypt;  and  the 

31  famine  shall  consume  the  land;   And    the  plenty  shall   not   be  known  in  the  land,  by 

32  reason  of  that  famine  following;  for  it  shall  he  very  grievous.  And  for  tbat  the  dream 
was  doubled  unto  Pharaoh  twice ;  it  is  because  the  thing  is  established  by  God,  and 

33  God  will  shortly  bring  it  to  pass.     Now,  therefore,  let  Pharaoh  look  out  a  man  discreet 

34  and  wise,  and   set  him  over  the  land  of  Egypt.     Let  Pharaoh  do  this,  and   let  him 

35  appoint  officers  over  tlie  land,  and  take  up  the  fifth  part  of  the  land  of  Egypt  in  the 
seven  plenteous  years.  And  let  them  gather  [lay  in  store]  all  the  food  of  those  good 
years  that  come,  and  lay  up  corn  under  tbe  hand  of  Pharaoh,  and  let  them  keep  food 

36  in  the  cities.  And  that  food  shall  be  for  store  to  the  land  against  the  seven  years  of 
famine,  which  shall  be  in  the  land  of  Egypt;  that   the  land   perish   not   through   the 

37  famine.     And  the  thing  was  good  in  the  eyes  of  Pharaoh,  and   in  the  eyes  of  all   hia 

38  servants.     And  Pharaoh  said  unto   his  servants.  Can  we  find  such  a  one  as   this  is.  a 

39  man  in  whom  the  Spirit  of  God  is?     And  Pharaoh  said  unto  Joseph,  Forasmuch  aa 

40  God  hath  shewed  thee  all  this,  there  is  none  so  discreet  and  wise  as  thou  art;  Thou 
shall  be  over  my  house,  and  according  unto   thy  word  shall  all  my  people  be  ruled ; 

i  1   only  in  the  throne  will  I  be  greater  than  thou.     And  Pharaoh  said  unto  Joseph,  See,  I 

42  have  set  thee  over  all  the  land  of  Egypt.     And   Pharaoh   took   off  his  ring  from   his 

band,  and  put  it  upon  Joseph's  hand.  :nid  arrayed  him  in  vestures  of  fine  linen,  and  put 


«04 


GENESIS,  OR  THE  FIRST   ijdOK   OF   MOSES. 


43  a  gold  chain  upon  liis  neck;  And  lie  made  him  to  ride  in  the  second  chariot  which  h< 
had;  and  they  cried  before  him,  Pow  the  knee;'  and  he  made   him  ruler  over  all  the 

44  land  of  Egypt.     And  Pharaoh  .said  unto  Joseph,  I  am  Pharaoh,  and  without  thee  shall 

45  no  man  lift  up  his  hand  or  foot  in  all  the  land  of  Egypt.     And  Pharaoh  called  Josepli'a 

uame    Zaphnath-paaueail  '  [gave  him  the  title  of  Savior  of  the  world  ;  preserver  of  Ufe,  ic]  ;    and    he 

gave  him  to  wile  Asenath  [consecrated  to  Neith  (the  Egyptian  Minerva)],  the  dauo-hter  of  Poti 

pherah    [same  as  PotipLar ;  near  to  the  sun],    priest    of  On    [light ;  sun  ;  Heliopolisl.       And    Joseph 

46  went  out  over  all  the  land  of  Egypt.  And  Joseph  was  thirty  years  old  when  he  stood 
before  Pharaoh  king  of  Egypt.     And  Joseph  went  out  from  the  presence  of  Pharaoh, 

47  and  went  throughout  all  the  land  of  Egypt,     And  in  the  seven   plenteous  year.s  the 

48  earth  brought  forth  by  handfuls  [armful  upon  armful].  And  he  gathered  up  all  the  food 
of  the  seven  years,  which  were  in  the  land  of  Egypt,  and  laid  up  the  food  in  the  cities ; 

49  the  food  of  the  field  which  was  round  about  every  city,  laid  he  up  in  the  same.  And 
Joseph  gathered  corn  as  the  sand  of  the  sea,  very  much,  until  he  left  numbering;   for 

50  it  was  without  number.  And  unto  Joseph  were  born  two  sons  before  the  years  of 
famine  came;   which  Asenath,  the  daughter  of  Poti-pherah,  priest  of  On,  bare  unfo  him 

51  And  Joseph  called  the  name  of  the  first-born  Manasseh  [the  one  that  causes  to  forget ;  viz., 
Jehovah]  ;   For  God,  said  he,  hath  made  me  forget  all  my  toil,  and  all  my  father's  house 

52  And  the  name  of  the  second  called  he  Ephraim  [FOrBt:  fruits ;  Dehtzsch :  double  fruitfulness I 

53  For  God  hath   caused   me  to  be  fruitful  in  the  land   of  my  afQiction.     And  the  seven 

54  years  of  plenteousness  that  was  in  the  land  of  Egypt  were  ended  [npbsn"].  And  the 
seven  years  of  dearth  began  [nj'fenri]  to  come,  according  as  Joseph   had  said  ;   and  the 

bo  dearth  was  in  all  lands ;  but  in  all  the  land  of  Egypt  there  was  bread.  And  when  [also] 
all  the  land  of  Egypt  was  famished,  the  people  cried  to  Pharaoh  for  bread ;  and  Pharaoh 
said  unto  all   the    Egyptians,  Go   unto  Joseph;   what   he  saith   to  yon,  do.     And   the 

56  famine  was  over  all  the  face  of  the  earth  ;    And  Joseph  opened  all  the  store-houses,  and 

57  sold  unto  the  Egyptians ;  and  the  famine  waxed  sore  in  the  land  ef  Egypt.  And  all 
countries  came  into  Egypt  to  Joseph  for  to  buy  corn ;  because  that  the  famine  was  so 
sore  in  all  lands. 

•'  "Ver.  2. — iriX  .  A  pure  Egyptian  word,  say  most  of  the  commentators  and  lexicographers  ;  and  yet  no  reason  can 
DC  given  why  it  is  not,  at  the  same  time,  Shemitio.  Its  occurrence.  Job  viii.  11.  is  as  good  proof  of  the  latter  sujiposition, 
as  Gen.  sli.  2  is  of  the  foi-mer.  The  thing  signified,  a  reedy  pasture,  was  more  common  in  Egypt  than  in  Judea  or  Arabia, 
and,  therefore,  it  became  better  known  in  the  early  Egyptian  tongue.    The  same  may  be  said  of  "^N*  .— T.  L.] 

(2  Ver.  8.— "'lai:"!!!  ,  Here  is  a  word  used  of  a  thing  most  peculiarly  Egyptian,  and  yet  there  can  hardly  he  a  doubt 
of  its  root  being  Shemitic.  It  is  from  M"in  ,  stylus,  a  writing  or  gi-aving  instrument.  They  were  the  sacred  scribes.  See 
Gesenius,  and  Bochakt,  Hieroz.  ii.  p.  468.  Comp.  V^PI  . — T.  L.] 

[*  Ver.  11).—  "'"I^ba  :  Beside  me,  or  sfmie  one  rise  than  me.  The  T.XX  have  rendered  it,  aceu  tou  Oeov  ovk  an-ojcpi^jjcreTai 
rb  vutrriptov  <tapau,  '*  as  though  they  had  read  n3''^  N^  ,"  says  Rosenmuller.  But  there  is  no  need  of  this  to  explain  the 
interpretation.  The  liXX  have  given  the  general  sense  coiTectly,  since  there  is  a  negative  or  excluding  force  in  ^tZ'b^ . 
Not  me — no  one  but  God  can  answer  to  Pharaoh's  satisfaction.  The  famous  Hebraico-Samantan  Codes  has  the  negative 
particle,  and  there  could  not  be  a  better  proof  of  its  having  followed  the  LXX  ;  keeping  its  apparent  enor  without  ita 
general  correctness  in  this  passage. — T.  L.J 

[*  Ver.  43. — ""UX  .  It  is  not  easy  to  see  why  there  should  have  been  so  much  pains  to  make  out  this  to  be  a  pure 
Egyptian  word,  or  to  deny  its  Shemitic  origin.  Some  make  it  from  OVBE  PEX,  iiiclivale  contra.  See  Jablonsky  as  cited 
hy  Rosenmuller.  Others  would  make  it  equivalent  to  A— nPE — XEK.  n  reije  ductus.  The  word  is  almost  identical  with 
"■^^n  ,  the  Ilipliil  imperative  of  "J*  *  ,  and  its  Hebrew  sense,  how  the  l-nee  or  J^iiefl  ( just  as  we  make  the  verb  from  the 
noun)  would  seem  the  meaning,  of  all  others,  beet  adapted  to  the  context.  The  slight  variation  confiims  this.  Had  it 
been  simply  dressing  up  a  pure  Egyptian  word  in  a  Hebrew  form,  there  is  no  reason  why  the  writer  sliould  not  have 
employed  the  proper  Hebrew  Hiphil.  The  word  at  this  time,  doubtless,  belonged  to  both  languages,  but  its  soienm  and 
public  pronunci.ation  in  the  shouting  procession  made  the  narrator  prefer  to  keep  the  broader  Egyptian  scund  of  K 
for  n  .-T.  L.) 

(•  Ver.  45.— niJD  P3BS ,  Zophnath-paeneah.  This  word  is  doubtless  Egyptian,  as  there  can  nothing  ht  made  cf  1* 
Is  Hebrew.  LXX,  'iov6oy.^avrix.  The  latter  port  of  the  comjionud  is,  doubtless,  a  Coptic  word,  equivalent  to  the  Greek 
tiiltv,  and  the  whole  is  rendered  caput  secuti  or  muvdi.  Vulg.,  salvatorerif  mundi.  It  is  worthy  of  note  as  showing,  thai 
%i  this  early  day,  and  in  lliis  early  language,  a  time-word  (a^e,  period  cycle,  etc.)  was  used  for  worlds  like  the  later  use 
•f  the  Hebrew  C317  ,  and  of  atui/,  for  mundua  in  the  New  Testament— T.  L.] 


PEELIMINAHY  REMABKS. 

Cf)nt<mtB  of  this  section  :  The  (Ireanis  of  Pha- 
raoh (vets.  1-7);  2.  The  Ef;.vptian  interpreters  of 
dreaniH  and  Joseph  (vers.  8-1 B);  3.  The  narration 


of  the  dreams  and  their  interpretation  (vers.  17-32); 
4.  Josef'h's  counsel  in  the  eniploynient  of  liis  inter- 
pretation ;  5.  Pliaraoh's  consent  atid  apjiointmont 
of  Josepli  as  overseer  (veis.  37-45);  6.  JosephV 
man:i<,'cn)eiit  during  the  seven   years  of  plenty,  and 


CHAP.   XLI.    1-67. 


60f 


Goii's  blessing  him  with  children  (vers.  46-53) ;  7. 
The  seTen  years  of  dearth,  the  famine,  and  the  buy- 
ing of  the  corn  in  Egypt  (vers.  54-67). 


EXEGETICAI,   AND    CRITICAI,. 

1.  Vers.  1-7.  Tlie  dreams  of  Phnraoh. — At  the 
end  of  two  years  (c-'O"'). — Tliis  shows  Joseph's 
long  imprisonment. — By  the  river  (l.ange  trans- 
lates :  By  the  Nile). — The  Nile,  as  is  well  known, 
is  the  condition  on  wliieh  Egypt's  fruitfulness  de- 
pends. Its  overflowing  fertilizes  the  soil,  and  when 
it  does  not  occur,  the  crops  fail.— Seven  ^^ell- 
favored  kine. — On  the  one  hand  was  the  male  kine, 
a  symbol  of  the  Nile  (Dioo.  Sic.  151),  and  especial- 
ly sacred  to  their  god  Osiris,  who  invented  agricul- 
ture (DioD.  i.  21).  The  bullock  was  a  symbol  of 
Osiris,  whose  name  was  also  given  by  the  Egyptian 
priesti  to  the  Nile  (Plutarch  :  De  hide,  33,  :;9,  43). 
On  the  other  hand,  the  female  kine,  in  the  Egyptian 
symbolical  language,  was  the  symbol  of  the  earth, 
of  agriculture,  and  of  the  sustenance  derived  from 
it  'Olemk.ns  Alex.  Strom,  v.  p.  567).  This  agrees 
with  the  repiesentation  of  Isis,  who  was  worshipped 
is  the  goddess  of  the  all-nourishing  earth  (Macrob. 
■'Saturn,"  i.  '2(i),  or  of  the  earth  fertilized  by  the 
Nile  (Plutarch  :  De  Iside,  38).  The  cow  was  spe- 
cially sacred  to  her,  and  she  was  pictured  with  horns 
(llERon.  ii.  41|.  Her  symbol  was  the  kine.  "Isis 
was,  at  the  same  time,  goddess  of  the  moon  which 
determined  the  year.  In  hieroglyphic  writing,  her 
picture  denoted  the  year."  Knobel.  Seven  well- 
iavored  kine  rising  out  of  the  Nile  were,  therefore, 
pictures  of  a  seven-fold  appearance  of  the  soil  made 
truitlul  by  the  Xile. — Seven  other  kine  came  up, 
ill-favored. — Lit.,  thin  (ver.  19),  lank,  lean-fleshed. 
They  follow  these  well-favored  ones,  and  appear  right 
by  their  side — a  typical  expression  of  the  fact  that 

ihe  years  of  famine  are  to  follow  close  upon  the 
rears  of  plenty — And  dresimed  the  second  time. 

—"  According  to  the  ancient  art  of  dream-interpre- 
tation, dreams  that  are  repeated  within  a  short  time 
have  the  same  meaning;  the  repetition  was  to  awake 
attQatiou  and  secure  confidence  (AitTEMiDor.us ; 
Oneirocrit.  4,  27).  Knobel. — Seven  ears  of  com 
came  up  upon  one  stalk. — According  to  Knobel, 
the  coming  up  upon  one  stalk  is  to  denote  the  imme- 
diate connection  of  the  respective  heptades.  But 
then  the  same  thing  would  have  been  mentioned  in 
respect  to  the  seven  thiu  ears.  The  plentiful  branch- 
ing of  the  principal  stalk  into  separate  spears  and 
ears,  is,  however,  an  immediate  appearance  of  fer- 
tility, whilst,  on  the  contrary,  the  thin  crop  does  not 
spread,  but  comes  up  in  separate  and  slender  stalks. 
— Blasted  with  the  east  wind With  the  south- 
east wind  coming  from  the  desert — the  wind  called 
chamsin. — It  was  a  dream. — It  was  obvious  to 
Pharaoh  from  both  dreams  that  there  was  in  them 
Bomething  very  important ;  but  the  imagery  had  been 
80  vivid  that  he  awakes  with  conscious  surprise  at 
finding  it  a  dream.  Knobel  :  "  A  beautilul  series 
of  symbols:  the  Nile  the  source  of  fertility,  cows  as 
representing  fertility  itself,  and  ears  of  corn  as  the 
result." 

2.  Vers.  8-16.  The  Egyptian  interpreters  of 
ireains,  and  Joseph. — That  his  spirit  was  troubled 
(Coiiip.  Dan.  ii.  2).  There  was  something  painful  in 
the  tho  ght  that  though  there  was  some  evident  mo- 
nition to  him  as  a  sovereign,  the  interpretation  was 
wanting;  and  the  pictures  were  the   more  painful 


since  their  termination  was  apparently  so  terrible  — 
And  called  all  the  magicians. — The  O-'CB-in 
from  I3^n ,  a  writing  stile,  were  the  iepo7^awuaTti! 
belonging  to  the  order  of  the  priests,  and  occupied 
with  the  sacred  sciences,  such  as  hieroglyphical 
writing,  astrology,  dream-interpretation,  fortune-tell 
ing,  magic,  and  sorcery.  They  were  regarded  al 
possessors  of  the  secret  arts  (Exoil.  vii.  11),  or,  in 
other  words,  the  philosophers,  or  wise  men  of  the 
nation.  Keil.  More  particularly  concerning  theii 
magic  art,  see  Knobel,  p.  311.  As  interpreters  ol 
dreams  the  Egyptian  priests  are  also  mentioned  bj 
Tacitos  :  "  Hist."  iv.  83.  See  Delitzsch,  p.  544, 
and  Hengstenberg. — But  there  was  no  one  that 
could  interpret  them. — "  Though  the  roots  of  the 
dream,  and  of  its  interpretation,  were  given  in  the 
religious  symbolical  science  of  Egypt,"  as  Keil  re- 
marks, they  failed  to  find  its  meaning ;  but  then  he 
calls  to  mind  what  Bau.mgartkn  says :  "  It  is  the 
doom  of  this  world's  wisdom  to  be  dumb  where  iti 
knowledge  might  avail,  or  dependence  is  placed  upon 
it  (Job  xii.  20)."  This  incapacity,  however,  must 
naturally  be  increased  in  cases  where  the  interpreta- 
tion to  be  brought  out  is  evidently  of  a  fearful  na- 
ture ;  for  the  heathen  court-prophets  were  doubtless 
flatterers,  too,  just  as  afterwards  the  false  prophets 
in  the  courts  of  the  Jewish  kings. — I  do  remember 
my  fault. — The  chief  butler,  too,  is  called  to  the 
council;  for  together  with  the  magicians  the  wise 
men  generally  were  summoned  to  attend.  The  dec- 
laration of  the  chief  butler  is  referred,  by  Knobel 
and  Keil,  to  his  offence  against  the  king  (ch.  xl.  1), 
and,  at  the  same  time,  to  his  forgetfulness  of  Joseph 
(ch.  xl.  43).  At  all  events,  the  unpleasant  lecollec- 
tion  of  his  former  purdshmeiit  was  the  principal 
cause. — And  they  brought  him  hastily. — A  vivid 
representation  of  the  turning  of  his  fortune,  eauscL 
by  the  rising  court  favor. — And  he  shaved  him- 
self.— Joseph  met  the  excitement  of  his  liberatora 
with  grace  and  dignity.  "  He  changed  his  garments, 
as  is  done  by  one  who  is  to  participate  in  some  sa- 
cred act  (see  ch.  xxxv.  2).  The  Egyptians  let  the 
beard  and  hair  grow,  in  mourning  (Herod.  ii.  36). 
So  Joseph  had  done  in  the  mournful  time  of  his  itn- 
prisonment.  He  observes  the  Egyptian  custom. 
The  Hebrews,  on  the  other  hand,  cut  off  their  hair 
and  beard  on  such  occasions."  Knobel.  According 
to  Wdkinson,  the  Egyptian  painters  represented  with 
a  beard  any  one  whom  they  would  designate  as  a 
man  of  low  caste,  or  life. — To  interpret  it. — Pha- 
raoh draws  bold  inferences  from  the  statement  of 
the  chief  butler,  but  in  a  manner  perfectly  consistent 
with  that  of  a  despot  who  is  impatient  to  have  hia 
expectations  realized.  Not  even,  however,  the  flat- 
tering words  of  the  king,  can  discompose  Joseph. 
He  gives  God  the  glory  (as  m  ch.  xl.  8).  But  he  also 
hopes  for  divine  light,  and  courteously  invites  the 
king  to  narrate  his  dream. 

3.  Vers.  17-32.  JTie  narration  of  the  dream», 
and  their  interpretation.  The  narration  agrees  per- 
fectly with  the  first  statement,  and  it  only  brings  oul 
more  distinctly  the  subjective  truthfulness  of  the 
account,  that  the  king,  in  the  description  of  the  ill 
favored  kine,  mingles  something  of  his  own  reflet 
lions. — What  God  is  about  to  do  he  showeth 
unto  Pharaoh. — Joseph  puts  in  the  front  the  re 
li^ious  bearing  of  the  dream,  and  in  this  most  sue 
cessfully  attains  his  aim.  Whilst  unhesitatingly  pro 
fessing  his  belief  that  these  dreams  came  from  God 
he  at  the  same  time  keeps  in  view  the  practical  as 


60G 


GENESIS,  OR  THE  FIRST   BOOK  OF  MOSES. 


pect.  God  would  inform  Pharaoh,  through  Joseph's 
mterpretation,  what  he  iutends  to  do,  in  order  that 
the  king  may  talie  measures  accordingly.  The  cer- 
tainty and  clearness  of  the  interpretation  are  to  be 
60  prominently  manifested  as  to  remove  it  far  from 
comparison  with  any  heathen  oracles.  Knobel  will 
have  it  that  the  Elohist  and  the  Jehovist  assume 
here  different  positions  in  respect  to  dream-revela- 
tions. 

4.  Vers.  33-36.  Joseph's  counsel  in  respect  to  the 
practical  use  of  tin  interpretation.  The  candid  advice 
of  Joseph  shows  tliat  his  hieh  gift  did  not  intoxicate 
him ;  but  rather,  that  lie  himself  was  greatly  struck 
by  the  providence  revealed  in  the  dreams.  It  is  a 
great  delivery  from  a  great  and  threatening  destruc- 
tion. The  first  demand  is  lor  a  skilful  overseer, 
witli  his  subordinates.  Then  tliere  is  wanted  the 
enactment  of  u  law  that  the  land  shall  be  divided 
into  five  parts  during  the  seven  plenteous  yeare ;  so 
that  they  were  to  give  the  fifth  instead  of  the  tithe 
(or  tenth),  as  may  liave  been  customary ;  and  that 
the  royal  storehouses  should  be  built  in  the  cities  of 
the  land,  in  order  to  be  filled  with  corn.  We  have 
no  right  to  say  that  Joseph  meant  in  this  to  recom- 
mend himself.  It  would  seem  rather  that  lie  is  so 
struck  with  the  foresight  of  the  great  coming  famine, 
that  he  cannot  think  of  himself.  Besides,  the  office 
which  liis  counsel  sketches  is  much  less  important 
tlian  that  which  Pharaoh  afterwards  confers  on  him. 
There  is  still  a  great  difference  between  a  cliief  of 
the  taxgatherers  and  a  national  prime  minister. 

5.  Vers.  37^5.  PharaoKs  consent  and  Joseph's 
appointment. — And  the  thing  was  good. — The 
correctness  of  the  interpretation  and  the  certainty 
of  its  fulfilment  are  both  here  presupposed.  By  the 
rules  of  Egyptian  symbolism  their  correctness  could 
not  be  questioned  ;  their  certainty,  however,  lay  in 
the  belief  that  tlie  dreams  of  Pliaraoh  were  sent  by 
God.  The  stress,  therefore,  lies  upon  the  approba- 
tion with  which  Joseph's  advice  was  received.  And 
this  was  so  conformable  to  the  object  in  view,  that 
even  had  the  fulfilment  been  doulitful,  it  would  have 
been  a  wise  measure  of  political  economy.  But  Pha- 
raoh goes  farther ;  from  the  divine  iUumiuation  that 
appears  in  Joseph  he  concludes  that  he  is  just  the 
man  to  carry  out  tlie  plan. — Thou  sheJt  be  over 
my  house. — Wliat  follows  is  the  direct  conse- 
quence :  And  according  to  thy  word. — Knobel 
explains  the  Hebraism  in  this  language  (T|"'D  i?1 
■'BS  bs  pii-""' ,  lit.,  upon  thy  mouth  every  one  of  my 
people  shall  kiss),  according  to  1  Sam.  x.  1  and  Ps. 
U.  12,  as  referring  to  the  custom  of  expressing  hom- 
age by  a  ki.ss,  or  throwing  the  kiss  with  the  hand. 
Keil  disputes  this  on  verbal  grounds  ;  but  even  if  the 
language  admits  it  idiomatically,  such  an  ait  would 
not  be  appropriate  in  homage  paid  to  primes.  It 
would  be  better  to  give  pas  here  its  primary  signifi- 
cance: to  attach,  to  unite  oneself.  So  Joseph  is 
uoiuinated  as  I'haraoli's  Grand  Vizier.  Knobel  in- 
fers from  this  that  it  is  a  Jehovistic  insertion,  and 
that,  according  to  the  Elohist,  Joseph  was  made  a 
Itate  olficer,  and  not  a  royal  minister.  Does  he  de- 
rive this  from  an  acqiiainlance  with  the  Egyptian 
itate-calendar  of  those  days?  Before  Pharaoh's 
MplaLntion  (ver.  41),  Knoijcl's  twofold  distinction 
of  the  highest  dignities  falls  to  the  ground. — His 
ring  from  his  hand.— After  the  concession  of  the 
dignity,  he  confers  on  hiin  its  insignia.  The  first  is 
the  seal-ring,  "  which  the  grand  vizier  or  jirime  min- 
later  hvld,  ii.  order  to   allix  it  to  the  royal  decrees 


(Esth.  iii.  10 ;  viii.  2)."    Keil      So  also  was  it  amonj 
the  Turks  (Knobel,  p.   314).     The    second   is   the 
white  hyssus-robe  (made  out  of  fine  linen  or  cotton), 
worn  by  the  priests,  and  by  wliieh  lie  was  elevated 
to  a  rank  corresponiling  to  tlie  dignity  of  his  office. 
The  third  mark  of  honor  was  a  gold  chain  about  his 
neck,  to  denote  distinction,  and  as  a  special  mark  ot 
the  roval  favor.     "  According  to  -Elian  and  Diodo- 
rus,  it  was  the  usual  mark  of  distinction  in  the  per- 
sonal a|ipearaiiee  of  the  judges,  like  the  golden  col- 
lar, as  seen   pictured  upon  the   niomnnents."     De- 
litzsch.     In  this  dignity  Joseph  is  now  to  be  present- 
ed to  the  people ;  the  king,  therefore,  makes  him 
ride  in   procession   througli  the  city,  in  his  secoud 
chariot,  i.  e.,  in  the  one  that  came  immediately  after 
the    royal  chariot,   and   caused   the   customary  an- 
nouncement of  the  dignity  conferred  to  be  made  by 
a    herald.     "The    exclamation:    Tii^SX,  i-   e.,  how 
doim,   is  an   Egyptian   word   formed    from  "^2  by 
means  of  Masoretic  vowels   which   make  the  Hiplul 
and  Aphel  conjugation."     Keil.     (;eklaoh  :  Out  of 
the  ('optic  word  ''  how  the  head,''  a  Hebrew  is  made, 
how  the  knee. — I  am  Pharaoh. — He  again   repeats 
the   reservation   of  his   royal  dignity,  but  with  tlie 
same  definiteness  he  appoints  him  overseer  of  the 
whole  land,  with  the  consciousness  that  he  was  com- 
mitting the  salvation  of  his  people  to  the  favorite  of 
Deity.     Therefore   he   says:    And   without   thee 
shaU  no  man,  etc. — Yet  for  the  Egyptians'  :ake  lie 
must  be  naturaUzod.     Pharaoh,  tlieretbre,  first  gives 
him   an  Egyptian   name  (the   Sept.:  \^ovS)on(pa.viix'i 
for  the  various  interpretations  of  which,  see  Keil, 
p.  266;    Knobel,  p.    314).     Bunsen    interprets    it, 
creator  of  Ife.     In  its   Hebrew  transformation  the 
word  has  been  rendered  reveal er  of  secrets  ;  Luther  : 
secret  counsel.     In  its  stateUne.ss  the  name  i     in  ac- 
cordance  with   the  oriental  feeling, — espec  jUy   the 
Egyptian, — yet  it  simply  expresses  Pharaoh's  feeling 
acknowledgment  that  Joseph  was   a  man   sent   by 
God,   and  bringing  salvation.     In  him,  first  of  all, 
was  fulfilled  the  word  of  that  prophecy  :  In  thy  seed 
shall  the  nations  of  the  earth  be  blest.     Next,  the 
king  gives   to  him  an   Egypti;in  wife,  -\senath,  the 
daughter  of   Potipheres    (LXX,    jrei/rei^pf),  ille   qui 
solis  est),   priest  at  On,  which   was  the  vernacular 
name  lor  HeliopoHs  (LXX,  'H\iouiroAiv,  city  of  the 
sun).     "  This  city  of  On  Cp.^ ,  changed  by  Ezekiel, 
XXX.  17,  derisively  into  lis)  was  a  chief  city,  devoted 
to  the  worsiiip  of  Ra,  the  sun-god.''    Delitzsch.    "Ac- 
cording to  Brugsch  ('Travels,'  etc.),  its  name  upon 
the  monuments  was  Ta-Ra,  or  Pa-Ka,  house  of  the 
sun.     Here,  from   the  oldest  liines,  has  been  a  cele- 
brated temple  of  the  sun,  with  a  company  ot'  learned 
priests,   who  took  the  first   stand  in  the  Kgyptian 
colleges  of  priests  (comp.   Uerih),  ii.  3  ;  Hk.nostkn- 
BEKO,   p.  30)."     Keil,     The   same  remarks:  "Such 
an  extraordinary  promotion  of  a  slave-prisoner  is  lo 
be  explained  from  the  high   inipoitancc   which  an- 
tiquity, tmd  especially  Egyptian  antiquity,  ascribed 
lo  the  interpretation  of  dreams,  and  to  the  occult 
sciences,  as  al-o  from  the  despotic  form   of  oriental 
governments."      As  a    parallel    case,    he   refers  to 
lluuoii.  ii.  121.  where  Khampsinitus   is   re|ire.scnted 
as  promoting  the  son  of  a  mason    to  be   his  snu-in- 
law,  because,  as  ''the  Egy|.tians  execlled  all  men,  so 
this  one  excelled  all  the   Egyptians  them-elve.s,  it 
wisdom."     The  priest  rank  was  esteemed  the  highesi 
in  Kgypt,  as  it  was  the  caste  to  which  the  lihig  him- 
self   belonged.      Knoiiel    (p.    315)   ai ten  pis    to   dc 
away  the  difficulty  which   this  temple  of  On   raakei 


CHAP.    XLI.    1-67. 


♦lO 


to  the  assumption  that  the  Israelites  were  the  same 
IS  the  Hykso3,  who  are  said  to  have  destroyed  the 
Egyptian  temples.  This  ancient  On  was  situated  in 
lower  Egypt,  about  two  leagues  northeast  from  tlie 
present  city  of  Cairo.  The  situation  of  Hi'liopolis 
is  marked  by  mounds  of  earth,  now  enclosing  a  flat 
piece  of  land,  in  the  centre  of  which  stands  a  soli- 
tary obelisk.  In  the  vicinity  is  the  city  of  Matarlch, 
with  the  well  of  the  sun,  and  a  sycamore-tree,  under 
which,  according  to  the  tradition,  the  holy  family  is 
said  to  have  rested. 

6  Vers.  46—53.  Joseph'ii  tn  magement  of  the 
harvest  during  the  seven  years  of  ptcnti/,  and  his  liUss- 
iug  0/  children. — And  Joseph  was  thirty  years 
old. — The  summary  account,  ver.  45,  and  Joseph 
went  out,  is  here  given  more  specifically.  Kuobel 
does  not  seem  to  kLow  what  to  make  of  this  mode 
of  Biblical  representation,  in  which  it  resumes  a 
former  assertion  for  the  purpose  of  making  specifi- 
eations.  He  calls  upon  the  reader  to  note  "  that  this 
had  been  already  said,  ver.  45."  As  the  dreams  are 
fulfilled,  so  Joseph  fulffls  his  calling.  His  mode  of 
proceeding  is  clearly  stated.  In  the  cities  of  the 
different  districts  storehouses  are  built,  in  which  is 
to  be  laid  up  the  fifth  part  of  the  harvest. — Manas- 
seh. — In  this  name  is  expressed  the  negative  effect 
of  his  exaltation  :  God  has  freed  him  from  the  pain- 
ful remembrance  of  his  sufl'erings,  and  from  all  an- 
gry recollections  of  his  fatlier's  house.  The  name 
Ephraim  expresses,  on  the  contrary,  the  positive 
consequence.  It  is  a  double  happiness  on  a  dark 
foil,  as  though  he  had  said :  In  the  land  of  my 
wretchedness  there  is  first,  deliverance,  second,  a 
•aising  to  honor. 

7.  The  seven  years  of  dearth,  the  famine,  and  the 
filing  of  the  grain.  On  the  frequent  occurrence 
jf  famines  in  Egypt  and  the  adjacent  northern  coun- 
tries, see  Keil,  p.  258.  For  particulars  see  Hengsten- 
berg,  and  extracts  by  Schroder,  p.  590. — And  all 
countries. — The  countries  adjacent  to  Egypt,  and 
especially  Palestine.  Aside  from  the  fact  that  Egypt, 
in  early  times,  was  a  granary  for  the  neighboring 
countries,  and  that  they,  therefore,  suffered  also  from 
every  famine  that  came  upon  it,  it  is  a  thing  to  be 
noticed  that  the  rain-season  of  these  lands,  as  well 
as  the  rising  of  the  NUe,  was  conditioned  on  north- 
ern rainy  winds. 


DOCTEINAl   AND    ETHICAL. 

1.  Joseph's  exaltation :  1)  Considered  in  itself. 
Grounded  in  his  destiny.  Accomplished  by  his  in- 
nocent sufferings  and  his  good  conduct  (Phil.  ii.  6). 
Carried  out  by  God's  grace  and  wisdom  as  a  divine 
miracle  in  his  providentia  special issima.  Its  princi- 
pal object  the  preservation  of  Israel  and  of  many  na- 
tions. Its  further  object,  Israel's  education  in  Egypt. 
Its  imperishable  aim  the  glory  of  God,  and  the  edifi- 
cation of  the  people  of  God  by  means  of  the  funda- 
mental principle  :  through  humiliation  to  exaltation. 
2)  This  exaltation,  in  its  tvpical  significance :  the 
seal  of  Israel's  guidance  in  Egypt,  of  the  guidance 
of  all  the  faithful,  of  the  guidance  of  Christ  as  the 
model  of  our  divine  instruction. 

2.  Joseph's  sufferings  from  his  brethren  so  turned 
by  God's  grace  that  they  become  sufferings  for  their 
own  good.  Thus  Joseph's  sufferings  become  a  turn- 
ing-point between  Abel's  blood  crying  for  vengeance, 
and  the  death  of  Christ  reconciling  the  world.  The 
contrast  here  is   no   contradiction.     The   blood  of 


Abel  was  crying  for  vengeance  in  no  absolute  oi 
condemning  sense,  whilst,  on  the  other  hand^  Christ'ff 
reconciliation  is  connected  with  an  inward  and  spir 
itual  judgment.  And  thus,  also,  Joseph's  brethren 
were  to  be  led  through  a  hell  of  self-knowledge  to 
peace  of  conscience,  just  as  Joseph  individually  it- 
tained,  by  degrees,  to  a  complete  victory  over  him- 
self 

3.  Pharaoh's  dreams,  like  Nebuchadnezzar's,  be 
came,  through  the  divine  providence,  factors  in  th» 
well  of  the  world's  history.  The  king's  heart  is  iit 
the  hand  of  the  Lord  ;  as  the  rivers  of  water  he  tumf 
cth  it  (Ptov.  XX!.  1).  As  the  high  priests  (John  xL 
hi)  were  to  utter  words  of  significance  unconsciously, 
and  unwillingly,  so  kings  are  made  to  serve  God  in 
acts  having  a  significance  beyond  immediate  inten- 
tions. Its  roots,  however,  extended  down  into  the 
dream  of  life.  Gerlach  calls  attention  to  Nestor's 
words  concerning  Agamemnon's  dream  (Iliad,  h.  80). 
Heim  ("Bible  Hours")  is  full  on  the  same  thought. 

4.  The  memory  of  the  chief  butler.  Forgetful- 
ness  of  the  small — a  sharp  remembrance  in  the  ser- 
vice of  the  great.  The  memory  as  exercised  in  the 
service  of  God :  forgetting  all  (that  hinders) — re- 
membering all  (that  promotes).  The  change  from 
darkness  to  light,  from  night  to  day,  in  the  landscape 
of  history. 

5.  Joseph  as  opposed  to  the  Egyptian  interpreters 
of  dreams,  Moses  as  opposed  to  the  Egj'ptian  sor- 
cerers, Christ  a-s  opposed  to  the  Scribes  and  Phari- 
sees, Paul  as  opposed  to  heresies,  etc.  ;  or,  in  other 
words,  the  contrast  between  divine  wisdom  and  the 
wisdom  of  this  world — a  contrast  that  pervades  all 
history. 

6.  God  conducts  every  nation  by  its  special  char- 
acteristic, by  its  religious  forms,  according  to  the 
measure  of  piety  that  is  in  them.  Thus  he  ruled  the 
Egyptians  through  the  night-life  and  the  world  of 
dreams. 

7.  The  Egyptian  symbolism  in  the  dreams  of 
Pharaoh.  "  'These  and  similar  thoughts,  no  doubt, 
occurred  also  to  the  Egyptian  scribes,  but  Joseph's 
divinely-sealed  glance  was  necessary  in  assuming  the 
ri'sponsibility  of  the  fourteen  years,  as  well  as  in  the 
interpretation  of  the  dreams,  which  afterwards  ap- 
pear very  simple  and  obvious."  DeUtzsch.  The 
ethical  point,  that  divine  courage  is  necessary  for 
prophecy,  is  not  to  be  overlooked.  It  was  a  perilous 
undertaking  to  announce  to  the  Egyptian  despot  a 
famine  of  seven  years.  It  is  not  correct,  as  Knoliel 
states,  that  among  the  Hebrews,  false  prophets  alone 
referred  to  dreams ;  and  stiU  more  groundless  his 
allegation  of  a  difference  between  the  "  Elohist "  ami 
the  "  Jehovist "  in  this  respect.  Roos  speaks  of  the 
gift  of  interpreting  dreams  which  Joseph  possessed, 
as  a  gift  of  prophecy,  inferior,  however,  to  that 
manifested  by  Israel  and  Jacob  when  they  blessed 
their  sons.  For  the  dream  interpreter  has  a  bandit 
given  to  him  by  the  dream  ;  whilst  in  the  case  of 
Isaac,  Jacob,  and  other  prophets,  everything  is  de- 
pendent on  direct  divine  inspiration.  But  the 
prophets  mentioned,  even  those  that  prophesied  im- 
mediately, had  historic  points  of  departure  and  con. 
nection.  We  can  only  say,  therefore,  tliat  there  are 
different  foi-ms  for  the  manifestation  of  the  pro- 
phetic spirit.  Divine  certainty  is  the  common  mark 
of  all. 

8.  The  universalistic  aspect  of  the  Old  Testamenv 
appears  also  from  the  fact  that  our  narrative,  without 
any  reserve,  informs  us  how  pious  Joseph  i)ecome» 
incorporated  in  the  caste  of  Egyptian  priests.     "  Je 


«0S 


GENESIS,  OR  THE  FffiST  BOOK  OF  MOSES. 


hoTal.'s  religion,"  says  Delitzsch,  "  enters  into  Egyp- 
tian forms,  in  order  to  rule,  without  becoming  lost 
in  it.  Strictly  spealiing,  it  was  the  assuming  of 
Egyptian  customs  by  one  devoted  to  tlie  religion  of 
Jeliovah.  Compare  the  indulgence  shomi  by  Elisha 
to  Xaaiiian  the  Syrian  (2  Kings  v.  17-19). 

9.  Delitzsch  :  "  How,  then,  asks  Luther — ^how 
J  it  Christian  in  him  to  glory  in  having  forgotten  his 
father  and  his  mother  ?  "  This,  however,  is  not  the 
case  ;  for  when  Joseph  speal^s  of  having  forgotten 
his  father's  house,  he  has  surely  some  memory  of 
the  injuries  of  his  brethren,  and  the  name  Manasseh 
£  to  remind  him  constantly  of  this  noble  resolution 
0  forgi't  his  wrongs.  Luther  thus  answers  his  own 
question :  He  intended  to  say,  I  now  see  that  God 
meant  to  take  away  from  me  the  confidence  which  I 
jad  in  my  father  ;  for  he  is  a  jealous  God,  and  is 
not  willing  that  the  heart  should  have  any  other 
ground  of  rest  than  himself.  "It  is  remarkable," 
says  K.NOBEL  (p.  liSS),  "  that  Joseph  gives  no  timely 
information  of  his  existence,  and  of  his  exaltation, 
to  a  father  who  so  loved  him,  and  whom  lie  so  loved 
n  turn,  but  permitted  a  series  of  years  to  pass,  and 
even  then  was  led  to  it  by  the  coming  of  his  breth- 
ren." The  proper  solution  of  this  scruple,  already 
entertained  by  Tlieodoret,  we  find  in  Baiimgarten. 
"With  steadfast  faith  he  renounced  all  self-acting  in 
respect  to  God's  decree,  which  pointed  to  a  further 
ind  more  glorious  aitn.  The  first  consequence  to  be 
traced  was  the  verification  of  his  prophecy,  that  his 
power  might  be  placed  on  a  stable  foundation."  To 
this  there  must  be  added  the  consideration  that  Jo- 
seph could  not  make  himself  hastily  known  to  his 
father  without  leading  to  the  discovery  of  tlie  guilt 
which  weighed  upon  his  brethren.  A  precipitate 
disclosure  of  this  dark  secret  might,  perhaps,  ruin 
Jacob's  house  irrecoverably.  And,  finally,  it  must 
be  considered  that  Joseph,  especially  during  the  first 
years,  had  a  call  to  active  duties  of  the  most  strin- 
gent and  pres.sing  nature. — Schroder  :  Since  Joseph 
first  mentions  his  adversity  (in  the  declaration  re- 
specting the  name  Manasseh),  he  must  have  referred 
to  his  father's  house  only  in  its  mournful  reminiscence 
46  the  scene  of  his  misery.  In  view  of  the  present 
as  something  evidently  controlled  by  God,  his  whole 
past  vanishes  away,  as  comparatively  of  no  conse- 
quence. It  is  the  confidence  of  rest  in  God's  provi- 
dence. Calvin,  it  is  true,  imputes  it  to  him  as  a  sin  ; 
whilst  Luther  calls  it  a  wonderful  declaration.  Af- 
terwards, at  Ephruim's  birth,  as  Schroder  remarks, 
Joseph  held  in,  so  to  speak,  his  former  exuberance 
of  joy.  The  words,  in  the  lund  of  my  sorrown 
(meaning  Egypt),  reveal  a  mournful  longing  for 
Canaan. 


HOMILETICAL  AND  PBACTICAX. 

See  the  Doctrinal  and  Ethical.  Pharaoh's  char- 
acter. A  good  king  a  blessing  to  his  country.  Pha- 
raoh's dreiim  a  mark  of  liis  care  for  his  people, 
therefore,  also  of  (Jod's  care  for  him.  Fruitful  and 
unfruitful  years;  great  means  in  the  hand  of  God's 
proviileuce.  Joseph's  deliverance  beyond  expecta- 
tion:  1.  Late  beyond  expectation;  2.  early  beyond 
expectation  ;  li.  great  beyond  expectatinn  ;  4.  en- 
tirely dill'erent  from  what  he  thouglit  in  his  longing 
for  home.  Joseuh's  deliverance  and  exaltation  a 
typical  order  in  God's  kingdom  :  1.  Every  true  ei- 
aJtatiim  presujinoses  a  deliverance  ;  2.  every  trugde- 
livtrauie  i»  followed  by  exaltation. — Joseph  and  the 


other  personages  in  our  narrative.  Joseph  the  He- 
brew slave  standing  in  royal  dignity  before  tic  thron* 
of  Pharaoh  :  a.  In  his  quiet  preparation  for  audi 
ence ;  b.  in  his  humiUty  and  his  faithful  confidence 
c.  in  his  fearless  interpretation  of  the  dreams  ai 
cording  to  their  truth  ;  d.  in  his  wise  counsel.  Jo- 
seph, like  Moses,  an  Egyptian  prince,  and  yet  a  prino* 
in  the  kingdom  of  God. — Josejjh's  political  economy. 
— His  economy  on  a  grand  scale  the  type  of  all  lesser 
economies.  Joseph  and  his  sons. — The  years  of 
blessing. — God's  care  for  men  through  the  commer- 
cial intercourse  of  different  lands. — How  sure  th« 
divine  decrees !  (the  brethren  of  Joseph  must  come) 
Taube  :  Through  humiliation  to  exaltation. — The 
history  of  Joseph's  exaltation:  1.  When  in  the 
deep,  how  confidently  may  we  suft'er  God  to  guide 
us  ;  2.  when  on  the  mount,  how  surely  from  the  deep 
does  the  blessing  draw  its  verification. 

First  Section  (vers.  1-7).  Starke:  (Plin.  : 
"Hist"  V.  9).  "There  is  famine  in  Egypt  when  the 
Nile  rises  oiily  twelve  ells ;  there  is  still  suflering  if 
it  does  not  exceed  thirteen ;  if  it  rises  to  fourteen, 
there  is  great  rejoicing." — Cramer:  Whom  God 
means  to  raise  to  honor,  he  suffers  to  remain,  for  a 
time,  under  the  cross. — Schroder:  .\t  the  expiration 
of  two  years  of  days. — Lother  :  Joseph,  oppressed 
with  cares,  connted  on  his  fingers  all  the  hours, 
(lays,  months,  whilst  deeply  sighing  for  deliverance. 
For  the  anticipation  of  the  future  the  soul  of  man 
shares  with  that  of  the  animal,  except  that  in  the 
former,  by  its  connection  with  spirit,  or  that  higher 
principle  which  constitutes  humainty,  such  a  faculty 
becomes  perceptible  in  dreams,  whilst  in  the  animal 
it  is  confined  to  the  waking  state  (Schubert),  The 
number  seven  represents  the  religious  element  itt  the 
case.  The  thin  ears  are  said  to  be  blasted  with  the 
east-wind,  which,  when  directly  east,  occurs  in  Egypt 
as  seldom  as  the  directly  west.  The  southeast  wind, 
however,  is  frequent  (Hengstenberg). 

Secoml  Section  (vers.  S-16).  Starke:  The  wis- 
dom that  God  reveals  excels  that  of  the  world  ; 
therefore  the  latter  is  to  be  confoumied  by  the  for- 
mer (Rom.  viii.  28). — Cramer:  A  Christian  is  not  to 
judge  the  gifts  according  to  the  person,  but  tlie  per- 
sons according  to  the  gifts,  and  must  not  be  ashamea 
to  learn  even  from  the  lowest  A  Christian  should 
study  decorum  towards  all,  especially  towards  those 
of  high  rank.  Serving  and  suflering  are  the  best 
tutors  for  those  maturing  for  the  ruler's  station  (Ps. 
cxiii.  7,  8). — Hall  :  How  are  God's  children  reward- 
ed for  their  patience !  How  prosperous  are  their 
issues !  A  true  Christian  does  not  boast  of  the  tal- 
ents confided  to  him,  but  ascribes  everything  to  God. 

Tliird  Section  (vers.  17-32).  Starke:  BiM. 
Wirt.:  Even  to  the  heathen  and  to  infidels,  God 
sometimes  reveals  great  and  seciet  things,  to  the 
end  that  it  may  become  known  how  his  divine  care 
and  providence  may  be  traced  everywhere  within 
and  without  the  Church. — Cramer  :  When  (iod  re- 
peifts  the  same  things  to  us,  the  repetition  is  not  to 
be  regarded  as  superfluous,  but  as  an  assurance  that 
it  will  certainly  come  to  pass.  ScHRiinER  :  In  prison 
and  upon  tlie  throne,  the  same  humility,  the  sami 
joyous  courage  in  God. — Joseph  marks  his  Go4 
consciousness  more  distinctly  liefore  Pharaoh,  bj 
saving  JJa-Jilo/iim,  thus  making  Elohim  concrete bj 
means  of  the  article. 

Fourth  Section  (vers.  33-36).  Starke  :  Mel 
generally  make  a  bad  use  of  abundance.  The  peo 
pie,  doiiiitless,  imitated  Joseph's  example,  and  pre 
Tided  for  the  future.     Careful    in  earthly  thiuia- 


CHAP.    XLII.    1-28.  605) 


mach    more    so   in    heavenly    things.     Schroder  :  !  rulers  fill  their  granaries  in  time  of  fainine,  and  thus 
God's  true  prophets  did  not  merely  predict  the  fu-  [  teach  prudence   to  the  poor.     The  saving   hand  if 


'.are;  thej  also  announced  means  of  relief  against 
the  approaching  evil  (Calvin). — He  who  takes  coun- 
sel is  the  one  to  be  helped  (the  same). 

Fifth  .Sef/ioii  (vers.  37-45).  Starke:  Cramer: 
••  He  that  handles  a  matter  wisely  shall  find  good  " 
(Prov.  xvi.  20). — [The  Egyptian  Imen,  on  account 
of  its  snowy  whiteness,  and  its  gre.it  excellence,  was 
•o  costly  that  il  was  thought  equal  to  its  weight  in 
gold.]? — Schroder:  The  king's  conclusion  shows 
how  greatly  Egypt  esteemed  the  higher  knowledge  ; 
since  it  confirms  the  opinion  wldch  made  this  nation 
80  renowned  for  wisdom  among  the   ancients. — Lib- 


full  and  beneficent ;  the  stiuandering  hand  is  not  onlj 
empty,  but  unjust. — Schroder:  Information  from 
Hengstenberg  on  the  monunients  and  tombs,  serviiif 
to  elucidate  our  narrative. — ScHRttOER :  Now  is  the 
time  of  exaltation,  when  he  is  to  become  the  in- 
strument of  God's  great  purposes  (Kruram;icher). 

SeveiUh  Section  (vers.  64-57).  Siirke:  Cra- 
mer: It  is  in  accordance  with  Christian  charity  thai 
the  surplus  of  the  one  shall  relieve  the  deficiency  of 
the  other.  How  gloriously  does  God  compensate 
Joseph  for  his  former  unhappines,s.  (The  hate  of  his 
brothers;  the  favor  of  the  king:  abuse  and  derision. 


eration  was  not  Joseph's  only  wan'  when  in  prison ;  '  reverence ;  imprisonment  in  a  foreign  land,  exalta- 
afterward,  however,  he  received  what  he  did  not,  at  \  tion;  the  work  of  a  slave,  the  seal  of  the  king; 
first,  understand  (Luther).  i  stripped  of  his  coat  of  many  colors,  clothed  in  white 

fSi-xtk    Section    (vers.    46-53).     Starke:    Wise    vesture;  iron  bands,  a  golden  chain.) 


SIXTH    SECTION. 

hetrtbtitive  Discipline.     The  Famine  and  the  First  Journey  to  Egypt.     JosepKs  struggles  nitk 
himself.     The  repentance  of  the  Brethren.     Joseph  and  Simeon. 


Chapter  XLII.   1-38. 

I  Now  when  Jacob  saw  there  was  corn  in  Egypt,  Jacob  said  unto  his  sons,  Why  do 

'2  ye  look  one  upon  another?     And  he  said.  Behold,  I  have  heard  that  there  is  corn  in 

Egypt;  get  you  down  thither,  and  buy  for  us  from  thence  ;  that  we  may  live,  and  not 
3,  4   die.     And  Joseph's  ten  brethren  went  down  to  buy  corn  in  Egypt.     But  Benjamin, 

.Joseph's  brother,  Jacob  sent  not  with   his  bretliren  ;   for   he  said,  Lest  peradveuture 

5  mischief  befall  him.     And  the  sons  of  Israel  came  to  buy  corn  among  those  that  came 

6  for  the  famine  was  in  the  land  of  Canaan.  And  Joseph  was  tlie  governor  over  the 
land,  and  he  it  was  that  sold  to  all  the  people  of  the  land  ;  and  Joseph's  brethren  came, 

7  and  bowed  down  themselves  before  him  with  their  faces  to  the  earth.  And  Joseph  saw 
his^brethren,  and  he  knew  them,  but  made  himself  strange  unto  them,  and  spake  roughly 
\into  them,  and  he  said  unto  them,  Whence  come  ye?     And  they  said.  From  the  land 

8  of  Canaan,  to  buy  food.     And   Joseph   knew   his  brethren,  but  they   knew  not  liim 

9  And  Joseph  remembered  the  dreams  which  lie  dreamed  of  them,  and  said  unto  tliem, 

1 0  Ye  are  spies  ;  to  see  the  nakedness  of  the  land  ye  are  come.     And  they  said  unto  then?, 

11  Nay,  my  lord,  but  to  buy  food   are  tliy  servants  come.     We  are  all  one  man's  sons; 

12  we  are  true  men;  thy  servants  are  no  spies.     And  he  said  unto  them,  Nay,  but  to  .see 

13  the  nakedness  of  the  land  ye  are  come.  And  they  said,  Thy  servants  are  twelve 
brethren,  the  sons  of  one  man  in  the  lanl  of  Canaan;  and,  behold,  the  youngest  is  this 

14  day  with  our  father,  and  one  is  not.     And  Joseph  said  unto  them,  That  is   it  that  I 

15  spake  unto  you,  saying,  Ye  are  spies;   Hereby   ye  shall  be   proved;   By  the  life  of 

16  Pharaoh  ye  shall  not  go  forth  hence,  except  your  youngest  brother  come  hither.  Send 
one  of  you,  and  let  him  fetch  your  l)rother,  and  ye  shall  be  kept  in  prison,  that  your 
words  may  be  proved,  whether  there  be  any  truth  in  you  ;  or  else,  by  tiie  life  of  Pimraoh 

17  18  surely  ye  are  spies.     And    he   put  tiiera   all  together  into  ward  three  days.     And 

19  Joseph  said  unto  them  the  third  day.  This  do,  and  Uve  ;  for  I  fear  God:  If  ye  be  true 
men,  let  one  of  j'our  brethren  be  bound  in  the  house  of  your  prison  ;  go  _ve,  carry  corn 

20  for  the  famine  of  your  houses  ;   But  bring  j-our  youngest  brother  unto  me  ;  so  shall  your 

21  worils  be  verified,  and  ye  sliall  not  die.  And  they  did  so.  And  tliey  said  one  to 
another.  We  are  verily  guilty  concerning  our  brother,  in  that  we  saw  tlie  anguish  of  hia 
soul,  when  he  1  esought  us,  and  we  woidd  not  hear;  therefore  is  this  distress  co.oe  unon 

S9 


eiO  GENESIS,  OR   THE   FIRST   BOOK   OF   MOSES 

22  us.  And  Reuben  answered  tliem,  saying,  Spake  I  nol  unto  you,  saying,  Do  not  sir 
against  the  child;  and  ye  would  not  hear?  therefore,  behold,  also  his  blood  is  required 

23  And  they  knew  not  that  Josepli  understood  them ;  for  he  spake  unto  them  by  an  inter- 

24  preter.  And  he  turned  himself  about  Irom  them,  and  wept;  and  returned  to  them 
asam,  and  communed  with  them,  and  took  from   them  Simeon,  and  bound  him  before 

25  their  eyes.  Then  Joseph  commanded  to  fill  their  sacks  with  corn,  and  to  restore 
every  ndan's  money  into  his  sack,  and  to  give  them  provision  for  the  way  ;  and  tliu» 

26  did  he  unto  them.     And   they  laded   their  asses  with  the  corn,  and  departed  thence. 

27  And  as  one  of  them  opened  his  sack  to  give  his  ass  provender  in  the  inn,  he  espied  his 

28  nionev ;  for,  behold,  it  was  in  his  sack's  mouth.  And  he  said  unto  his  brethren,  My 
money  ;s  restored,  and,  lo,  it  is  even  in  my  sack;   and  their  heart  failed  them,^  and  tiiej 

29  were  afraid,  saying  one  to  another,  What  is  this  that  God  hath  done  unto  us?  And 
they  came  unto  Jacob  their  father  unto  the  land  of  Canaan,  and  told  him  all  that  befell 

£0  unto  them,  saying,  The  man,  who  is  the   Lord  of  the   land,  spake  roughly   to  us,  and 

3 1  took  us  for  spies  of  the  country.     And  we   said   unto  him,  We  are  true  men ;  we  are 

32  no  spies ;   We  be  twelve  brethren,  sons  of  our  father ;   one  is  not,  and  the  youngest  is 

33  this  day  with  our  father  in  the  land  of  Canaan.  And  the  man,  the  lord  of  the  country, 
said  unto  us,  Hereby  shall  I  know  that  ye  are  true   men;  leave  one  of  your  brethren 

34  here  with  me,  and  take  food  for  the  famine  of  your  households,  and  be  gone  ;  And 
bring  your  youngest  brother  unto  me ;  then  shall  1  know  that  ye  are  no  spies,  but  that 
ye  are  true  men ;  so  will  I  deliver  you  your  brother,  and  ye   shall  traffic  in   the  land. 

35  And  it  came  to  pass,  as  they  emptied  their  sacks,  that,  behold,  every  man's  bundle  of 
money  was  in  his  sack ;  and  when  hoth  tliey  and  their  father  saw  the  bundles  of  money, 

36  they  were  afraid.  And  Jacob  their  father  said  unl  o  tliem,  Me  have  ye  bereaved  of  my 
childnn  ;  Joseph  is  not,  and  Simeon  -is  not,  and  ye  will  take  Benjamin  aivay  ;  all  these 

37  things  are  against  me.  And  Reuben  spake  imto  his  father,  saying,  Slay  my  two  sons, 
if  I  bring  him  not  to  thee ;  deliver   him   into  my  hand,  and  I  will  bring   him   to   thee 

38  again.  And  he  said,  My  son  shall  not  go  down  with  you ;  for  bis  brother  is  dead,  and  he 
is  left  alone  ;  if  mischief  befall  him  by  the  way  in  the  which  ye  go,  then  shall  ye  bring 
down  my  gray  hairs  with  sorrow  to  the  grave. 

(•  Ter.  4.— "iOS  .    A  rare  Hebrew  word,  occurring  only  here,  in  ver.  38,  and  in  Exod.  xxi.  22,  23.    Gesenius  would 

oonnect  the  root  with  the  Arabic  [C  3 1 ,  others  with  the  Arabic  Lim  I  and  the  Syriac  Jjof    which  means  to  heal.    The 
fiTit  comes  nearer  to  it  in  sense,  but  a  much  closer  agreemont,  both  in  form  and  significance,  exists  between  it  and  the 

Arabic  ,--wxl  ,  to  be  ingrufor  pain,  and  its  noun  j^-"'  >  /"i"'".  affl'clim.    It  occurs  in  the  Koran,  v.  39,  72;  viL  91; 

Ivii.  33,  in  the  very  sense  here  demanded  by  the  context.  — T.  L.] 

['  Ver.  28. — CS^  XS'1  ,  and  'heir  heart  went  out.  LXX.  e^etm\  ij  KapSia  avruiy.  Hence  the  Greek  €»c(rrtMri9,  ecstasy 
It  may  denote  rapture^  astonishment,  oi'crwiielmtiig  sorrtiw — any  condition  of  euul  in  which  the  thoughts  and  atfectioL 
seem  to  pass  beyond  the  control  of  the  will.  The  heart  goes  forth,  the  mind  wanders,  tlie  soul  loses  command  of  itself 
It  is  the  same  imagery,  and  nearly  the  same  terms,  in  many  languages.  Corresponding  to  it  are  the  expressions  for  tht 
opposite  state.  Compare  the  Latin  exire  de  riei'le,  ratione,  etc.,  to  he  or  go  out  of  rrne^s  mirtd,  and  the  opposite,  coUigere  k 
to  tat:e  emtrage,  to  recover  one^s  self.  So  the  English,  to  be  collected,  or  composed.  There  is  a  similar  usage  of  the  Greek 
tnivavaytlfit<r»ai.  and  i»()oif«r9ai,  to  collect,  gather  back  the  soul.    See  the  Phsedo,  67  c.    Vulgate,  obstupe/acti  sunt.—T.  I» 


PRELIMINARY     REMARKS. 

1.  It  appears  uncertain  to  Knobel  which  narraior 
Uhe  Elohlst  or  the  Jeliovist)  tells  the  .stoiy  here. 
Many  expressions,  says  he,  favor  tlie  original  Scrip- 
ture, but  some  seem  to  testify  for  tlieJolidvist,  e.g., 
land  of  Goshen  ich.  \\\-.  )il),lh!/  servaat'msiead  of/ 
(di.  xiii.  lo)  Very  singular  examples  truly  !  Yel 
the  language,  it  is  llien  said,  is  rich  in  peculiarities. 
This  part  tlic  Jehovist  is  saiil  to  have  made  up  from 
his  first  record.  A  very  peculiar  presentation  this, 
of  the  SiraJ  \(y,:u.(i'a.  of  flill'erent  authors,  as  obtained 
bj  Buoh  a  combination.  Th*;  &ra^  Kfyi<u^va  (words 
or  expression.-*  ocfiirring  but  ouce)  are  always  forth- 
coming from  behind  the  scene,  .-^uch  is  die  deid 
represent  \tion    of  that  epiritlesa   book-makine,  or 


rather  that  book-mangling  criticism,  now  so  much  in 
vogue  with  those  who  make  synopses  of  the  New 
Testament. 

2.  Thi'  history  of  Joseph's  reconcihation  to  his 
brethren  extemls  tlirough  four  cliMptens,  from  ch 
xli.-xlv.  It  contains  :  1)  The  history  of  the  chas- 
tisement of  the  brothers,  whicli,  at  the  same  time  is 
a  history  of  Joseph's  struggles  ;  2)  <>{  ije  repetitance 
of  bis  brothers,  marked  by  the  antitliosis  Joseph  and 
Simeon  (ch,  xUi.);  3)  the  trial  of  the  brothers,  iz. 
which  appears  tbeir  repentance  anil  .losep' 's  lecoD  " 
ciliation,  marked  by  the  antithesis  of  J..-epb  and 
Henjamin  (ch.  xliii.  1  ;  xliv.  17);  4)  the  s'ory  of  the 
reconciliation  and  lecogiiition,  under  the  aniithesit 
of  Judah  and  Josepb  (cb.  xliv.  18  ;  xlv.  16) ;  .'■)  tht 
account  of  the  glad  tidmgs  to  Jacob  (veri  7-28) 


CHAP.   XLIl     1-38. 


•JU 


1.  The  contents  of  the  present  section:  1)  The 
ourney  to  Egypt  (vers.  1-6) ;  2)  the  rough  reception 
»er9.  7-17) ;  3  the  tasks  imposed  and  the  urrange- 
noenta  made  by  Joseph  (vers.  18-34);  4)  The  volun- 
tary release,  the  return  home,  the  report,  the  dark 
omen  (vers.  25-35)  ;  5)  Jacob's  lament  (vers.  36-38). 

EXEGETICAIi   AND    CRITICAL. 

8.  Vers.  1-6.  The  first  juurney  of  JosepKs 
h-ethren  to  Egypt. — When  Jacob  saw. — It  is  al- 
ready presupposed  that  the  famine  was  raffing  in 
Canaan.  Jacob's  observation  was  probably  based 
upon  tlie  preparations  of  others  for  buying  corn  in 
Egypt.  The  word  ^3B  is  translated  corn,  but  more 
properly  means  a  supply  of  corn  (frutntnii 
cumulm,  Gesen.,  Thesaur.),  or  vendible  or  mar- 
ket corn. — Why  do  ye  look  one  upon 
another? — Their  helpless  and  suspicious  lookiug 
to  each  other  seems  to  be  connected  with  iheir  guilt. 
The  journey  to  Kgypt,  and  the  very  thought  of  Egypt 
haunts  them  on  account  of  Joseph's  sale. — And 
Joseph's  ten  brethren. — They  thus  undertake  the 
^urney  together,  because  they  received  corn  in  pro- 
portion to  their  number.  For  though  Joseph  was 
humanely  selling  corn  to  foreigners,  yet  preference 
for  his  own  countrymen,  and  a  regard  to  economy, 
demanded  a  limitatit^n  of  the  quantity  sold  to  indi- 
■<iduals. — But  Benjamin.^Jacoli  had  transferred  to 
Benj.imin  liis  preference  of  Joseph  as  the  son  of 
Racliel,  and  of  his  old  age  (cli.  xxxvii.  3).  He 
guarded  him,  therefore,  all  tlie  more  carefully  on  ac- 
jountofthe  self-reproach  he  sultered  from  having 
mce  let  Joseph  take  a  dangerous  journey  all  alone. 
Besides,  Benjamin  h;id  not  yf  t  arrived  at  full  man- 
jood.  Finally,  although  the  facts  wore  not  cleai'ly 
finowD  to  him,  yet  there  must  be  taken  into  the  ac- 
count the  deep  suspicion  he  must  have  felt  when 
he  called  to  mind  the  strange  disappearance  of  Joseph, 
their  envy  of  him,  and  all  this  the  .-stronger  bi'Cause 
Benjamin,  too,  was  his  favorite — Rachel's  son, 
Joseph's  brother. — Among  those  that  came. — 
The  picture  of  a  caravan.  Jacob's  sons  seem  willing 
to  los'e  themselves  in  the  multitudes,  as  if  troubleil 
by  an  alarming  presentiment.  Knobel  thinks  the 
city  to  which  they  journeyed  was  Memphis.  Accord- 
ing to  otliers  it  was  probably  Zoar  or  Tanais  (see 
Numb.  xiii.  23).  By  the  double  Xin  the  wiiter 
denotes  the  inevitableness  of  tlieir  apjiearing  before 
Joseph.  Having  the  general  oversight  of  the  sale, 
he  specially  observed  the  selling  to  foreigners,  and 
it  appears  to  have  been  the  rule  that  they  were  to 
present  themselves  before  him.  Such  a  direction, 
thougli  a  proper  caution  in  itself,  might  have  been 
connected  in  the  mind  of  Joseph  with  a  presentiment 
of  their  coming  He  himself  was  the  a"'fer  .  The 
circumstance  tliat  this  word  appears  otherwise  only 
in  later  writers  may  be  partly  explained  from  the 
pecuUarity  of  the  idea  itself,  .-iee  Dan.  v.  29.  Here 
Daniel  is  represented  as  the  third  ::^bB  (shalit)  of 
tlie  kingdom.  "  It  seems  to  have  been  the  standing 
title  by  whidi  the  Shemites  designated  Joseph,  as 
one  havini?  despotic  power  in  Egypt,  and  from  wliicli 
Ut-T  tradition  made  the  word  Sd^aTis,  tlie  name  of 
the  first  Hyksos  king  (see  Josephhs:  Contra  Apiou. 
■  Hi." — Keil. — And  bowed  themselves. — Thus 
Joseph's  dreams  were  fulfilled,  as  there  had  been  al- 
ready fidfille  1  the  dreams  if  Pharaoh. 


2.  Vers.  7-17.  The  harxh  reception.  Joseph 
recognized  them  immediately,  because,  at  the  tim« 
of  his  abduction,  they  were  already  grown  up  men 
who  had  not  changed  as  much  as  he,  and  because, 
moreover,  their  being  all  together  brought  out  dis- 
tinctly tlieir  individual  characteristics.  He  was  be 
sides,  famihar  with  their  language  and  its  idioms. 
They,  on  the  contrary,  did  not  recognize  him  becaus* 
he  had  attained  Ids  manhood  since  in  Egypt, — becausfl 
he  appeared  before  tliem  clad  in  foreign  attire,  and 
introduced  himself,  moreover,  as  an  Egyptian  whc 
spoke  to  tliera  through  an  interpreter.  Add  to  this, 
that  he  iiad  probable  reasons  for  expecting  his  breth- 
ren, whilst  they  could  have  had  no  thought  of  meeting 
Joseph  in  the  character  ot  the  shaht. — But  made 
himself  strange  unto  them. — By  speaking  rough- 
ly unto  them.  It  is  a  false  ascription  to  Joseph  of 
a  superhuman  perfection  and  holiness,  when,  with 
Lutlier,  Delitzseh,  Keil,  and  others  (sre  Keil,  p.  2591, 
we  suppose  that  Joseph,  with  settled  calmness,  only 
intended  to  become  acquainted  with  the  dispositioi 
of  their  hearts,  so  as  to  lead  them  to  a  perception  ot 
their  guUt,  and  to  find  out  how  they  were  disposec 
towards  his  hoary  sire,  and  their  youngC'^t  brother. 
Kurtz  is  more  correct  in  supposing  it  a  ^truggle  be- 
tween angei-  and  gentleness.  Their  conduct  to  him- 
self may  have  even  made  it  a  sign  of  suspicion  to 
him  that  Benjamin  did  not  accompany  them.  True 
it  is,  that  a  feeling  of  love  predondnates  ;  since  the 
humiliation  foretold  in  his  dre.ims  was  already,  for 
the  most  part,  fulfilled,  and  he  might,  therefore,  ex- 
pect the  arrival  of  his  father,  and  of  his  brother  Ben 
jamin,  who  would,  at  the  same  time,  represent  hii 
mother.  His  future  position  towards  them,  however 
must  be  governed  by  circumstances.  The  principal 
aim,  therefore,  of  his  harsh  address,  is  to  sound 
them  in  respect  to  their  inner  and  outer  relations. 
According  as  things  should  appear  were  they  to  ex- 
pect punishment  or  forbearance.  Finding  them  well 
disposed,  self-renunciation  becoiues  ea.sier  to  him; 
whilst  his  harsh  conduct  is  to  them  oidya  wholesome 
discipline. — Ye  are  spies. — That  such  a  danger  was 
cormuon,  iu  those  ancient  days  of  emigration  and  con- 
quest, is  clear  from  various  instances  (Numb.  xsi.  32 ; 
Josh.  ii.  1,  etc.).  See  also  Knobkl,  p.  321.  More- 
over, Egypt  was  exposed  to  invasion  from  the  N'orth, 
Supposing,  too,  that  Joseph  had  already  a  presenti- 
ment of  how  the  affair  would  turn  out,  he  might  tern 
them  spies,  with  something  of  an  ironical  feeling,  be 
cause  their  coming  was  undoubtedly  a  preliminary  t( 
their  settlement  in  Egypt. — The  nakedness  of  the 
land — its  unfortified  cities,  unprotected  boundaries, 
etc.  Afterwards  Joseph  Idmself  becomes  to 
them  the  gate  through  which  they  enter  Egypt. 
— Nay,  my  Lord. — Their  answer  shows  a  feel- 
ing of  dignified  displeasure, — We  ar»  al] 
one  man's  sons,  Ture  are  true  men. — Yet 
their  mortified  pride  is  restrained  by  fear  and  respect. 
Joseph  repeats  his  charge,  and  so  gets  li-oni  them  the 
further  information,  that  his  father  is  still  alive,  and 
that  Benjamin  was  well  at  home. — And  one  is  not. 
— From  this  expression  Keil  concludes  that  tliey  did 
not  yet  feel  much  sorrow  for  their  deed.  But  are 
they  to  confess  to  the  Egypthan  sh.iht?  If,  however, 
their  distress  alone  had  afterw^irds  drawn  from  then 
j  a  sudden  repentance,  it  could  hardly  have  beet 
genuine. — That  is  it  that  I  spake  with  you.— 
Joseph's  great  excitement  shows  itself  in  his  waver 
ing  determinations  quickly  succeeding  and  correct 
ins  each   other.      They  gravitate   froiu  setenlv  t( 


6ia 


GENESIS,  OR  THE  FIRST   BOOK   Oi    liOSES. 


mildDess.  In  ver.  14,  we  have  his  positive  decision 
tliat  thev  are  spies,  and  are,  therefore,  to  expect 
ieath.  Ill  ver.  15,  it  is  made  conditional.  As  a  test 
of  thoir  truth  they  are  to  be  retained  until  the  ar- 
rival of  their  brotlJer. — By  the  life  of  Pharaoh,* — 
The  Egyptians,  as  the  Hetirews  afterwards,  swore  by 
the  life  of  their  liings  (see  Knobel,  822).  Joseph 
thus  swears  as  an  Egyptian.  His  main  sohcitude, 
however,  appears  here  already  :  he  must  know  how 
Benjamin  does,  and  their  disposition  towards  him. 
In  ver.  i  S,  be  expresses  himself  more  definitely  one 
of  them  is  to  go  and  bring  the  brother,  the  others 
are  to  remain  in  confinement.  A  change  follows  in 
ver.  17,  they  are  confined  for  three  days,  probably 
on  account  of  the  expression  of  their  unwillingness  to 
fetch  Benjamin.  Pit  for  pit  {see  ch.  xxxvii.  24)! 
These  three  days,  however,  were  to  Joseph  a  time 
for  reflection,  and  for  the  brothers  a  time  of  visitation. 
They  all  seemed  now  to  have  fallen  iiLto  slavery  in 
Egypt,  even  if  they  had  not  incurred  the  death  of 
criminals.  How  this  must  have  made  them  remember 
Joseph's  sale !  One  ray  of  hope  has  he  left  them  :  on 
Benjamin's  appearance  they  could  be  released. 

[•  XLII.  15.  rt'SIt  ^n.  Literally,  by  the  tires  of 
Pharaoh ;  but  the  primitive  conception,  whatever  it  may 
have  been  (see  note,  p.  163,  2d.  column),  that  gave  rise  to 
the  plural  form  of  this  word,  had  proltably  become  dim  or 
lost,  and  there  is  intended  here  only  the  one  general  sense 
of  U/e.  There  is,  however,  a  remark  of  Maimonides  on 
this  phrase,  in  this  place,  that  is  worthy  of  note.  His  criti- 
cal, as  well  as  most  philosophical,  eye  observes  a  difference 
in  this  little  word  ^n.  and  the  vowel  pointing  it  has  in  the 
Scriptures  ace  rdinp  as  it  is  used  of  God  or  man.  Thus  in 
the  Hebrew  oath,  TWITES  TTi  illrT^  "^n  (comp.  1  Sam.  xx. 
3  ;  XXV.  '26 ;  2  Kings  ii.  2,  4,  6  ;  iv.  '30  ;  and  other  places), 
which  is  rendered,  as  the  Lord  liveth,  and  as  ttty  soul  tivetb. 
he  notices  what  has  escaped  most  critics,  viz.,  the  change  of 
vowel  in  the  word  Tl ;  so  that  the  rendering  should  be,  as 
Vie  Lord  tivelhy  or  t}i/  tlie  tiving  Jetwvali,  and  by  ttie  tife  of 
thy  sout.  The  reasons  of  this  he  thus  states  in  the  Stjjher 
ilamada,  or  Booti  of  Kn/iwtedge,  the  first  part  of  the  great 
work  entitled  Tad  Hacltasatiah^  ch.  ii.  sec.  14 :  "  In  Gen. 
xlii.  15,  it  is  said,  n"~S  "H  ,  by  the  life  (lives)  of  Ptiaraoh  ; 
go  in  1  Sam.  i.  26,  ^ll'ED  "P,  by  tlie  life  of  thy  souU  as  also 
in  many  other  places.  But  in  the  r-ame  connection  it  is  not 
said  nln^  in  (chci),  but  nini  'n  (chai),  in  the  absolute 
form  instead  of  the  construct  or  genitive,  because  the 
Creator,  blessed  be  he,  and  his  life  are  one,  not  separate,  as 
the  livps  of  creatures  i>r  of  angels.  Therefore,  he  does  not 
know  creatures  by  means  of  the  creatures,  as  we  kuow  them, 
but  by  himself  (^asr  nsni2),  because  all  life  leans  upon 
him,  and  by  his  knowing  himself  he  knoweth  all  things— since 
he  and  his  knowledge  also,  as  well  as  he  and  his  life,  are  one. 
'I'his  is  a  matter  which  the  tongue  has  not  the  power  of  ut- 
tering, nor  the  car  of  hearing,  nor  can  the  mind  comprehend 
it ;  but  such  is  the  reason  of  the  change,  and  of  its  being 
eaid  n;"3  T\,  by  the  life  of  Pharaoh,  in  the  omstruct 
state,  si  ce  I'haranh  and  his  life  are  two  "  Again,  sec.  si. 
andxii.:  "  All  things  beside  the  Creator,  blessed  l^e  he, 
exist  through  his  truth  (or  truthfulness)  and  becau.-e  he 
knows  himself,  ho  knows  everything.  And  he  <loes  not 
know  by  a  knowledge  which  is  witltoiU  (or  outside,  V'n 
13*213),  to  himself,  as  we  know,  because  we  and  our  knowl- 
edge are  not  one  ;  but  as  for  the  Creator,  b'-  i^^ed  be  he, 
both  his  knowledge  and  his  life  are  one  with  himself  iu 
every  mode  of  unity.  Hence  we  may  say  that  he  is,  at  the 
Barne  time,  the  knoioer,  tlu-  Icnoion,  and  Ihr  Icmnvtedt/''  itsel^f, 
mil  in  one."  Or,  .as  he  tells  us  in  the  hcginniuL'  of  ibis  pro- 
touDd  treatise,  ch.  i.  sec.  1  :  "God's  truth  is  no.  like  the 
truth  of  thecreaturiB,  and  thus  the  prophet  says  (  lei  em.  x. 
lO),  Jehovah  God  it  truth,  and  Ood  is  life  ^]^hn■.^  C'T 
/(».<«  ;  C'-mparc  itarrtp  ran-  tftumMv,  James  i,  17),  he  isCti  ""i^lS 
C5"r,  the  king  of  eternity,  the  king  of  the  world."  Tjat  is, 
he  iv,  at  the  same  lime,  the  truth,  Ihi'  liTe,  the  everlasting 
law.  C-omiiare,  also,  Maiuomdes,  I'orta  Mosis,  Pecocke 
•dilion,  I).  i'i6.— T.  L.l 


8.    Vers.   18-24.    Tfte  hard  terms  imposei ;  Jo 

sepKs  arrangement  and  the  repentance  of  the  brothers , 
Joseph's  struggle  ;  Simeon  in  prison. — This  do  and 
live. — Joseph  now  presents  the  charge  in  its  condi- 
tional aspect-  The  motive  assigned ;  For  I  feai 
God. — This  language  is  the  first  definite  sign  of 
peace — the  first  fair  self-betrayal  of  his  heart  Agi- 
tated feelings  lie  concealed  under  these  woidi  It  if 
as  much  as  to  say  :  I  ^m  near  to  you,  and  to  yum 
faith.  For  them,  it  is  true,  the  expression  meant 
that  he  was  a  religious  and  conscientious  man,  whc 
would  never  condemn  on  mere  suspicion.  It  is  an 
assertion,  too,  on  which  they  are  more  to  rely  than 
on  the  earlier  asseveration  made  :  by  the  life  of  Pha- 
raoh.— Let  one  of  your  brethren  be  bound. — 
Before,  it  was  said  :  one  shall  go,  but  the  others  re- 
main ;  !;ow  the  reverse,  and  more  mildly ;  one  shall 
remain,  but  the  others  may  go.  This  guarantees  the 
returi'  wiih  Benjamin,  and  leaves  them  under  tha 
impression  that  they  are  not  yet  free  from  suspicion. 
Joseph  sees  the  necessity  of  the  others  going,  for  hia 
father's  house  must  be  supplied  with  bread. — And 
they  did  so. — A  summary  expression  of  wliat  fol- 
lows, but  anticipatory  of  their  readiness  to  comply 
with  Joseph's  request. — We  are  verily  giiilty. — 
Not:  "we  atone  for  our  brother's  death  "  (Delitzsch); 
for  thus  there  would  be  eflfaced  the  thought  that  the 
guilt  was  still  resting  upon  them.  The  expiation  is 
expressed  in  what  follows. — Therefore  is  this  dis- 
tress come  upon  us. — Knobel  translates  it  atoning, 
anil  makes  the  trivial  remark  :  "All  misfortune,  ac- 
cording to  the  Hebrew  notion,  is  a  punishment  for 
sin."  Joseph's  case  itself  directly  contradicts  him. 
— When  he  besought  us. — Thus  vividly  paints  the 
evil  conscience.  The  nartator  had  not  mentioned 
this  beseeching.  Thus  are  they  compelled  to  make 
confession  in  Joseph's  hearing,  without  the  thought 
that  he  understands  them.  But  their  open  confes- 
sion, made,  as  it  was,  before  the  interpreter,  betrays 
the  pressure  of  their  sense  of  guilt. — And  Reuben 
answered — A  picture  of  the  thoughts  that  "  accuse 
or  excuse  one  another"  (Rom.  ii.  1.5).  Reuben,  too, 
is  not  wholly  iimocent;  but,  as  against  them,  he 
thought  to  act  the  censurer,  and  what  he  did  to  save 
Joseph  lie  represents  in  the  strongest  light.  We 
may,  indeed,  conclude  that  his  counsel  to  cast  him 
into  the  pit  was  preceded  by  unheeded  entreaties  for 
his  entire  freedom. — For  he  spaJze  Tvith  them 
by  an  interpreter. — Knobel  here  lias  to  encounter 
the  difficulty  that  Joseph,  "as  an  officer  of  the 
Hyksos  "  (to  use  his  own  language),  assumes  the  ap- 
pearance of  not  being  able  to  siji-tik  Hebrew. — And 
he  turned  himself  about  from  them. — Overcome 
by  his  emotion,  he  has  to  turn  awiiy  and  weep. 
This  is  repeated  more  powerfully  at  the  meeting  with 
Benjamin  (ch.  xliii.  30).  and  finally,  in  a  most  touch- 
ing manner,  after  Judah's  appeal  (ch.  xliv.  18,  etc.). 
The  cause  of  this  emotion,  thnee  repeated,  aiiii  each 
time  with  increasing  power,  is,  in  every  instance, 
some  jiropitiating  appeal.  In  the  first  case,  it  is  the 
palliating  thought  that  Reuben,  the  hist-born,  in- 
tended to  s.ive  liim,  and  yet  takes  to  himself  the  ."eel- 
ing  of  the  guilt  that  weighed  upon  llieni.  In  tie 
second  case  it  is  the  appearance  of  the  young  and 
innocent  Benjamin,  his  lieloveil  brother,  tis  Ihougb 
sttindiiig  belbre  tlie  guilty  brethren.  In  llie  third 
instance,  it  is  Judah's  self-sticrifice  iu  behalf  of  Ben- 
jamin and  his  laihei'.-*  lioiL-ie.  The  key-note  of  Jo- 
seph's emotion,  therefore,  is  this  perception  of  aton 
ing  love,  purilyiiig  the  bi'ler  recollection  of  injustici 
suffered      A  nresentiment  and  a  sentiment  of  n-con 


CHAP.   XUI.   1-38. 


OlS 


oiliatiun  melt  the  heart  which  the  mere  seose  of  right 
mignt  harden,  tud  becomes  even  a  feeUng,  at  the 
Bame  time,  of  divine  and  human  recoucihation. 
Onlj  a8  viewed  from  this  definite  perception  can  we 
estimate  the  more  general  feelings  that  flow  from  it : 
"  painful  recollectiun  of  the  past,  and  thankfulness 
to  God  for  his  gracious  guidance." — And  returned 
to  them  again. — Joseph's  tirst  emotion  may  have 
tinoved  his  har'^h  decisiveness.  His  feeling  of  jus- 
rice,  however,  is  not  vet  satisfied  ;  still  less  is  tliere 
restored  Ids  confidence  in  his  brethren,  especially  in 
reference  to  the  future  of  Benjamin.  But  before 
adoptmgany  severer  measures,  he  communed  with 
them,  doubtless  in  a  concihatory  manner.  Ttieii  he 
talies  Simeon,  binds  him,  or  orders  him  to  be  bound, 
that  he  might  remain  as  a  hostage  for  their  return. 
Tliat  he  does  not  order  Reuben,  the  first-l)orn,  to  be 
bound,  explains  itself  from  the  discovery  of  his 
guiltlessness.  Thus  Simeon,  as  standing  next,  is  the 
first-born  of  the  guilty  ones.  He  did  not  adopt 
Reuben's  plan  of  deliverance,  though  he  did  not  es- 
pecially distinguish  himself  in  Joseph's  persecution, 
as  might  have  been  expected  of  him  from  his  zealous 
disposition  shown  in  the  atfair  of  Sheelieni, — a  fact 
the  more  easily  credited  since  neither  did  Judali,  the 
next  after  him,  agree  with  the  majority. 

4.  Vers.  '25-So.  The  voluntary  release;  the  re- 
turn; the  report;  the  dark  omen. — To  fill  their 
sacks. — cn"'53  ,  receptacles  or  vessels,  in  tlie  most 
general  sense.— To  restore  every  man's  money 
with  his  sack. — Joseph  would  not  receive  pay 
from  his  father,  and  yet  he  could  not  openly  return 
the  money  without  betraying  a  particular  relation  to 
them.  Therefore  the  secret  measure,  one  object  of 
whicli,  doubtless,  was  to  keep  up  the  fear  and  excite- 
ment, as  it  also  served  to  give  there  reasons  lor  ex- 
pecting something  extraordinary. — Provisions  for 
the  way. — To  prevent  the  decrease  of  their  store, 
and  to  make  unnecessary  the  premature  opening  of 
their  sacks. — One  of  them  opened  his  sack. — At 
the  place  of  tlieir  night-quarters.  It  could  not  have 
been  what  we  now  call  an  inn.  Delitzsch  supposes 
that,  at  that  time,  already,  there  were  shed-like 
buildings,  caravanseras,  existing  along  the  route 
through  the  desert  (Exod.  iv.  24).  Keil  doubts  this. 
The  fact  of  the  separate  opening  of  his  sack  by  one 
of  them,  demands  no  explanation.  He  might  have 
made  a  mistake  in  the  sack,  or  the  money  might  have 
Deen  put  in  a  wrong  one  ;  but  even  this  circumstance 
is  so  arranged  as  to  increase  the  fear  of  tlieir  awak- 
ened consciences. — What  is  this  that  God  hath 
done  unto  us  7 — They  are  conscious  of  no  decep- 
tion on  their  f»art,  and  they  cannot  understand  how 
the  Egyptians  could  have  done  it.  .  Whether  it  were 
an  oversight  on  their  side,  or  a  cunning  trick  of  the 
Egyptians  to  arrest  them  afterwards  for  theft — at  all 
events,  their  aroused  consciences  tell  them  that  they 
nave  now  to  contend  with  God.  They  see  a  dark 
and  threatening  sign  in  it,  now  that  a  sense  of  God's 
judgments  is  awakened  in  them. — And  they  came 
unto  Jacob. — The  story  of  their  strange  intercourse 
with  the  terrible  man  in  Egypt,  is  confirmed  by  the 
fearful  discovery  made  when  all  the  sacks  are  opened. 
Joseph's  intimatiou,  which  they  report,  that  they 
alight  traffic  again  in  Egypt,  provided  they  fulfilled  the 
imposod  condition,  is  a  ray  of  Ught,  which,  in  their 
present  mood,  they  hardly  knew  how  to  appreciate. 

5.  Vers.  36-38.  JacoVs  lamentation. — Me  have 

ye  bereaved    of    my  children The    pain   of 

Simeon's  apparent  loss,  grief   for  Joseph  here    re- 


newed again,  and  the  at.:iuish  cf  ncerning  IteitjamiD, 
move  Jacob  greatly,  and  cause  him  to  e\  press  hnn* 
self,  liyperbolically  indeed,  but  still  truthfully,  ac- 
cording to  his  conception,  as  a  man  overwhelmei 
with  misfortune,  and  losiug  his  eliildren,  one  atte*' 
the  other.  So  little  thought  the  wise  and  pious  Ja- 
cob liow  near  was  the  joyful  tunung-poiut  in  tha 
destiny  of  his  house.  His  reproach  :  me  ha»e  ye  be- 
reaved of  my  children,  as  addressed  to  those  who 
might  have  formally  eontradic  ed  it,  is  more  forcible 
in  its  application  than  he  could  have  thought.  Or 
had  he  a  presentiment  of  something  lie  knew  not? 
In  regard  to  Joseph  he  could  only  knowingly  charge 
that  he  had  once  sent  him  to  llieni,  and  they  liad 
not  brought  him  back.  In  respect  to  Simeon  he 
could  only  reproach  them  with  having  told  too  much 
to  the  governor  of  Egypt  respecting  tlieir  family 
affairs  (see  ch.  xliii.).  Respecting  Benjamin  lie  could 
only  complain  that  they  should  ask  to  take  him 
along.  The  aroused  consciences  of  his  sons,  how- 
ever, told  them  that  truly  all  the  threatening  losses 
of  Jacob  were  connected  with  their  removal  of  Jo- 
seph ;  for  they  themselves  consiilered  the  present 
catastrophe  as  a  visitation  on  account  of  it. — And 
Reuben  spake. — With  a  clearer  conscience,  he  has 
also  more  courage ;  but  his  offer  to  leave  h\<  sous  at 
hostages,  so  that  Jacob  might  slay  them  if  he  did 
not  return  with  Benjamin,  is  more  expressiie  of  a 
rude  heroism  than  of  true  understanding  ;  for  how 
could  it  be  a  satisfaction  to  a  grandfather  to  slay 
both  his  grandchildren  I  It  can  only  be  understood  as 
a  tender  of  a  double  blood-vengeance,  or  as  a  strong 
expression  of  assurance  that  his  return  without  Ben- 
jamin was  not  10  be  thought  of.  Knobel  thinks  it 
strange  tliat  Reuben  speaks  of  two  sons,  since  at  the 
time  of  the  emigration  to  Egypt,  according  to  ch. 
xlvi.,  he  had  four  sons.  And  yet  he  was  quite  ad- 
vanced in  years,  according  to  the  Elohistic  account ! 
— With  sorrcw  to  the  grave  (see  ch.  xxxvii.  35  ; 
1  Kings  ii.  6,  9). 


DOCTRINAl  Aim  ETHICAL. 

1.  A  chapter  showing  the  unfailing  fulfilment  of 
the  divine  decrees,  the  power  of  a  guilty  conscience, 
the  righteous  punishment  of  guilty  concealers  as 
visited  by  suspicion  on  all  sides,  the  certainty  of 
final  retribution,  the  greatness  of  moral  struggles, 
the  imaginations  of  an  evil  conscience,  the  present! 
ments  of  misfortune  as  felt  by  a  gray-haired  sire  in 
a  guilty  house,  and,  with  it  .ill,  the  change  from 
judgment  to  reconciUation  and  salvation  in  the  Ufe 
of  the  now  docile  sons  of  the  promise. 

2.  They  came  at  last  ;  late  indeed,  but  coma, 
tliev  must,  even  if  it  had  been  from  the  remotest 
bounds  of  the  earth.  Josepli's  brethren  were  to 
come  and  bow  themselves  down  before  him.  God's 
decrees  must  stand.  It  is  not  because  J''^ept  saw 
it  in  a  dream,  but  because  in  the  dreams  here  was 
represented  the  realization  of  God's  decrees  as  al- 
ready interweaving  themselves  with  the  future  of  the 
sons  in  the  innermost  movements  of  theii-  most  in- 
terior life.  So  sure  is  the  fulfilment  of  the  divine 
counsels, — so  unfaiUngly  grow  the  germs  of  destioy 
in  the  deepe.st  life  of  man. 

3.  Why  do  the  sons  of  Jacob  look  so  helplessly 
one  upon  the  other  ?  Why  does  it  not  come  intc 
their  minds  that  corn  is  for  sale  in  Egypt,  and  that  f 
caravan  of  travellers  is  making  preparation  in  theii 
vicinity?     To   their  guilty   conscience,  Egypt  is  < 


«14 


GENESlb,  OR  THE   FIRST  BOOK   OF   MOSES. 


loreboding  name,  threatening  calamity.  If  they 
must  go,  however,  they  would  rather  go  all  together, 
that,  in  the  multitude,  they  may  find  mutual  enoour- 
aeement.  They  have  to  explain  why  they  come  teu 
strong,  and  are  thus  driven  to  speak  about  Joseph  ; 
but  with  what  embarrassment  do  they  pass  hastily 
over  one  who  is  no  more  !  And  now,  terrifieil  by 
ihe  prospect  of  imprisonment,  and  threatened  with 
death,  they  are  unable,  even  in  Joseph's  presence, 
»nd  within  the  hearing  of  the  interpreter,  to  suppress 
tbeir  solf-accusatioii :  •'  We  are  verily  guilty  concern- 
ing our  brother."  And  now,  again,  how  vividly 
come  to  their  minds  the  prayers  of  that  brother,  in 
vain  beseeching  them  for  mercy.  So  truthful  is  the 
memory  of  conscience.  The  money,  too,  found 
again  in  the  sack  of  one  of  them,  becomes  another 
fearful  sign  that  the  divine  judgments  are  at  last  to 
descend  upon  them.  The  last  discovery  of  it  in  the 
sacks  of  all  of  them,  fills  up  the  measure  of  their 
fears.  All  favorable  signs  are  gone:  the  twofold 
ioitigation  of  Joseph's  purpose ;  his  assurance :  I 
fear  God ;  his  explanation  that  Benjamin's  appear- 
ance would  satisfy  him ;  the  voluntary  release ;  the 
finding  again  of  their  money.  Reuben,  too,  though 
having  a  better  conscience,  shares  in  their  feelings  ; 
he  sees  coming  down  upon  them  tlie  full  visitation 
of  their  blood-guiltiness ;  even  tlie  pious  father  has 
a  foreboding,  becoming  even  more  distinct,  that 
Bomehow,  through  the  crime  of  his  sons,  a  dark 
doom  is  impending  over  his  house.  Therefore  is  he 
not  wilUng  to  trust  his  Benjamin,  for  so  long  a  jour- 
ney, to  these  sons,  who  seem,  for  some  reason,  to 
have  a  guilty  conscience, — it  may  be  in  relation  to 
Joseph. 

4.  Ye  are  xpies.  Though  Joseph's  suspicion  was 
unfouiuleii,  it  expresses  a  righteous  judgment :  that 
guilty  men  who  conceal  a  crime  demanding  an  open 
atonement,  must  ever  encounter  suspicion  as  the  re- 
flex of  their  evil  secret.  Even  when  trusted  they 
■caimot  believe  it,  because  not  yet  true  to  themselves. 
To  Joseph  it  must  have  appeared  strangely  suspicious 
that  they  came  without  Benjamin. 

5.  By  regarding  Joseph  as  a  saintly  man,  who, 
from  the  very  first,  and  nith  a  freely  reconciled 
spirit,  was  only  imposing  a  divine  trial  upon  his 
brothers,  and  leading  them  to  repentance  through  a 
BOul-eulightening  discipline,  we  raise  him  above  the 
Old-Testament  stand-point ;  to  say  nothing  of  the 
fact  that  Joseph  could  not  at  first  have  known 
whether  these,  his  half-brothers,  were  not  also  the 
persecutors  of  Benjamin,  and  with  as  deadly  a  hatred, 
perha|>s.  as  they  had  shown  to  hirn.  Neither  had  he 
any  means  of  knowing  whether  or  not  he  could  ever 
be  on  friendly  terms  with  them.  But  that  he  is  to 
pa,s3  through  a  great  reUgious  and  moral  struggle 
with  himself,  is  evident  from  his  wavering  decisions, 
f.'om  the  time  he  takes  for  consideration,  and  espe- 
cially, from  the  fict  that  he  postpones  the  trial  even 
aftiu-  they  had  brought  Benjamin  to  him.  He  adopts 
a  course  in  which  both  his  aged  father  and  his  be- 
loved Benjaiijin  are  exposed,  temporarily,  to  the 
greatest  distress.  Decidedly,  from  the  very  begin- 
ning, does  he  take  a  noble  position,  but  by  severe 
Btruggles  is  he  to  attain  to  that  holy  stand-point  of 
complete  forgiveness ;  and  for  this  j)urp08e  his 
■jrotlieis'  confession  of  their  guilt,  and  especially  the 
appearance  of  Reuben,  Benjamin,  and  Judah,  are 
blessed  to  him,  just  as  his  own  conduct  a-ssistcd  the 
brothers  in  bringing  on  their  struggles  of  repentance 
ind  self-Hacrificc  by  fiith. 

6.  The  turning  of  judgment  into  reconciliation. 


A  principal  point  in  this  is  the  invo'untary  confea 
sion  of  the  brethren  in  Joseph's  hearir.g,  the  discov 
ery  of  Reuben's  attempt  to  save  hit.  the  atonement 
made  by  the  proud-hearted  Simeon,  the  melting  of 
the  brothers'  obduracy,  and,  through  it,  of  Joseph'i 
exasperation.  Above  all,  the  recognition  that  God'i 
searching  providence  is  present  throughout  the  wholl 
development.  "  Whatsoever  maketh  manifest  il 
light  "  (Eph.  V.  13).  Thus  under  the  Ught  ot  Chriei'i 
cross  the  entire  darkness  of  the  world's  guilt  wa« 
uncovered,  and  only  in  such  an  uncovering  could  it 
become  reconciled. 

1.  Even  now  there  already  dawns  upon  Joseph 
the  wonderful  fact  that  bis  exaltation  was  owing 
mediately  to  the  eimaity  of  his  brethren,  and  that 
they  were  together  both  conscious  and  unconscious 
instruments  of  God's  mercy  and  of  his  providmtia 
design  to  save  much  people  alive  (ch.  xlv.  and  1.). 

8.  Jacob  feels  the  burden  of  his  house,  ami  bia 
alarming  presentiments  of  evil  become  manifest 
more  and  more.  We  must  imagine  this  to  ourselves, 
if  we  would  clearly  understand  his  depression.  He 
is  not  strengthened  by  the  spirit  in  his  household, 
but  put  under  restraint  and  weariness.  He  feels 
that  there  is  something  rotten  in  the  foundation  of 
his  house. 

9.  Here,  too,  death  is  not  denoted  as  a  descend, 
ing  into  Sheol,  but  as  the  dying  from  the  heart's  sor- 
row of  an  uncompleted  life.  Opposed  to  it  is  the 
going  home  to  the  fathers  when  the  soul  is  satisfied 
with  the  life  on  ea  rth,  and  its  enigmas  are  all  solved. 


HOMILETIOAI,    AND    PRACTICAL. 

See  Doctrinal  and  Ethical.  The  brethren  appear 
ing  before  Joseph.  Thus  the  world  before  Christ, 
the  oppressors  in  the  forum  of  the  oppressed,  the 
wicked  at  the  judgment-seat  of  the  pious. — Joseph 
and  his  brethren  as  they  stand  confronting  each 
other  :  1.  He  recognizes  them,  but  they  do  not  rec- 
ognize him ;  2.  the  positions  of  the  parties  are 
changed,  but  Joseph  exercises  mercy ;  3.  the  judg- 
ment must  precede  the  reconciliation  ;  4.  humao 
and  divine  reconciliation  go  together.  We  are  verily 
guiltif  concerning  our  brother.  1.  This  language 
considered  in  their  sense ;  2.  according  to  Joseph's 
understanding  ;  3.  in  the  sense  of  the  spirit.  The 
guilty  conscience  terrified,  at  first,  by  signs  that  were 
really  favorable.  Jacob's  lamentation  as  the  seem- 
ing curse  of  his  house  becomes  gradually  known. 
At  the  extremest  need  help  is  near.  Benjamin's 
dark  prospects  (his  mother  dead,  his  brother  lost_ 
himself  threatened  with  misfortune),  and  their  favor 
able  issue. 

Tadbe  :  The  hours  of  repentance  that  come  to 
Joseph's  brethren  :  1.  How  the  simier  is  led  to  re- 
pentance; 2.  how  repentance  manifests  itself;  S 
the  relation  of  the  Lord  to  the  penitent  sinner. 

First  Section  (vers.  1-ti).  Starke:  The  utility 
of  coiumerce.  The  dift'erent  products  which  God 
has  given  to  different  countries,  demand  mutual  In- 
tercourse for  their  attainment.  A  believer  must  em- 
ploy ordinarv  means,  and  not  tempt  God  by  theil 
refusal.  Nothing  can  hinder  God's  decrees  in  behalf 
of  the  pious. — Schrooer  :  The  guilt  of  Benjamic't 
brothers  in  respect  to  Joseph  seems  to  weigh  upon 
the  father's  heart  as  a  kind  of  presentiiTient. — Cai 
viKK  /Janilliuch:  Joseph's  brethren  are  they  callet. 
because  Joseph  stands  here  in  the  foreground  of  his- 
tory, and  the  destiny  of  the  family  is  co_iiected  will 


CHAP.   XLIII.    1— XLIV.    17. 


eis 


him.  The  very  ten  by  hqoih  he  was  sold  must  bow 
•hemselves  before  him,  and  receive  the  rigliteousand 
higher  requital. — Heim  ;  Tlie  expression  xoits  of  Is- 
rael, instead  of  sons  of  Jacob,  points  to  Israel  the 
man  of  faith,  whose  children  they  were,  who  accom- 
panied them  \rith  his  prayers,  and  for  whose  sake, 
although  he  knew  it  not,  this  journey  to  Egypt,  so 
dark  in  its  commencement,  became  a  blesising  to  them 
til. 

Second  Section  {vers.  1-11).  Starke:  Formerly 
they  regarded  him  as  a  spy — now  are  they  treated  as 
spies  in  turn. — Ver.  15.  This  expression  is  not  an 
oath,  but  only  a  general  asseveration.  The  first 
Christians,  though  making  everything  a  matter  of 
conscience,  did  net  hesitate  thus  to  affirm  by  the  life 
of  the  Emperors,  but  they  were  unwillhig  to  swear 
by  their  divinity.  Juratmis  slcut  non  per  genios 
C'cesarum,  ifa  per  saliUem  eornm  qu(E  est  auf/itMior 
omnibus  geniis.  Tert.  Apol.— Hall  :  The  disposi- 
tion of  a  Chiistian  is  not  always  to  be  judged  by  his 
outward  acts. — Gerlach  :  Ver.  9.  Nothing  is  more 
common  than  this  reproach  upon  travellers  in  the 
East,  especially  when  they  would  sketch  any  parts 
of  the  country. — Schroper  :  He  who  was  hungry 
when  they  were  eating,  now  holds  the  food  for  which 
they  hunger.  To  him  (Joseph)  there  was  committed,  for 
some  time,  the  government  of  a  most  important  part 
rf  the  world.  He  was  not  only  to  bless,  bu'j  also  to 
junish  and  to  judge ;  i.  e.,  become  forgetful  of  all 
auman  relations  and  act  divinely.  [Krummachek: 
Still  Joseph  felt  as  man,  not  as  though  he  were  Provi- 
dence.] Joseph  plays  a  wonderful  part  with  his 
brethren,  but  one  which  humbles  and  exercises  him 
greatly.  A  similar  position  God  assumes  towards 
believers  when  in  tribulation  :  let  us,  therefore,  hold 
assuredly  that  all  our  misfortunes,  trials,  and  la- 
mentations, even  death  itself,  are  nothing  but  a 
hearty  and  fair  display  of  the  divine  goodness 
towards  us  (Luther).  Joseph's  suspicion,  though 
feigned  in  expression,  has,  nevertheless,  a  ground 
of  fact  in  the  fonner  conduct  of  his  brothers  towards 
him. 

Third  Section  (vers  18-24).  Starke  :  God 
knows  how  to  keep  awake  the  conscience. — Ver.  18. 
The  tp.3t  of  a  true  Christian  in  all  his  doings,  is  the 


fear  of  the  Lord. — Bibl.  Tub, :  How  noble  is  religioi 
in  a  judge ! — Lange  :  Chastisements  as  a  means  o' 
self-examination.  There  may  be  times  when  sin3_ 
long  since  committed,  may  present  themselves  s< 
vividly  before  the  eyes  as  to  seem  but  of  yesterday 
— The  same:  God's  wise  providence  so  brings  it 
about,  that  though  a  guilty  man  may  escape  the  d& 
sei'ved  punishment  for  a  time,  the  visitation  wiL 
surely  come,  even  though  it  be  by  God's  permitting 
misfortunes  to  fall  upon  him  through  the  guilt  of 
others,  when  he  himself  is  innocent. 

Fourth  Section  (vers.  26-35).  Starke  :  Simeon 
may  now  let  his  thoughts  wander  back,  in  repentanca 
for  his  murderous  deeds  at  Shechem,  in  weeping  for 
the  grief  he  had  caused  to  Jo.seph,  and  in  imploring 
God's  forgiveiWLS.  God  does  not  bestow  the  bless- 
ing of  the  gospel  on  the  sinner  in  any  other  way 
than  in  the  order  of  the  law,  or  in  the  knowledge  of 
his  sins.  A  frightened  conscience  always  expects  the 
worst  (Wisd.  of  Sol.  xvii.  11). — Schrodkr:  Simeon 
is  bound;  probably  because  the  leader  at  Shechen 
was  also  the  prime  mover  against  Joseph  (Baum. 
garten. 

Fifth  Section  (vers.  36-38).  Starke  :  He  "  who 
wrestled  with  God  (and  man)  and  prevailed,  shows 
here  great  weakness  of  faith.  Yet  he  recovers,  and 
again  struggles  in  faith,  Uke  Abraham  his  grand- 
father.— Cramer:  When  burdened  with  trials  and 
temptations,  wo  interpret  everything  in  the  worst 
way,  even  though  it  may  be  for  our  peace. — Gerlach  : 
Jacob's  declarations  betray  a  feeling  that  the  broth- 
ers were  not  guiltless  respecting  Joseph's  disappear- 
ance. He  knew  their  jealousy,  and  he  had  expe- 
rienced the  violent  disposition  of  Simeon  and  Levi, 
— Schroder  :  There  is  nothing  so  restless  or  so  great 
a  foe  to  peace  as  a  frightened  heart,  that  turns  pale 
at  a  glance,  or  at  the  rustle  of  a  leaf  (Luther).  He 
had  long  suspected  them  in  regard  to  Joseph  (se« 
ver.  4) ;  the  old  wound  is  now  opened  again.  Reu- 
ben is  once  more  the  tenderhearted  one.  He  offers 
everything  (ver.  37)  that  he  may  prevail  with  his 
father.  "But  it  is  out  of  reason  what  he  offers." 
Luther. — Heim:  Jacob's  painful  language.  There 
breaks  forth  now  the  hard  suspicion  which  he  had 
long  carried  shut  up  in  the  depths  of  his  own  lieart. 


SEVENTH    SECTION. 

Hie  tecond  journey.     Benjamin  accompanying.     Joseph  malceth  himself  known  lo  hia  brethtm. 

Their  return.     Jacobus  joy. 


Chapter   XLIII— XLV. 
A.  The  tri»l  of  the  brethren.     Their  repentaiu*  ».uC  Joseph's  reconcilableness.     Joseph  and  Benjami*, 


Chapter   XLIII.    1— XLIV.    17. 


1,  2  And  the  famine  was  sore  in  the  land.     And  it  came  to  pass,  when  they  had  eatei 

up  the  corn  which  they  had  brought   out  of  Egypt,  their  father  said   unto   them,  Go 

3  ag.ii-   buy  lis  a  little  food.     And  Judah  spakn  un^o  him,  saj..ig,  The  man  did  solemnh 


516  GENESIS,  OR  THE   FIRST  BOOK   OF   MOSES. 

4  protest  unto  us,  saying,  Ye  shall  not  see  my  face,  except  your  brother  he  with  you.     II 

5  tho"  wilt  send  our  brother  with  us,  we  will  go  down  and  buy  thee  food ;  But  if  thoi 
will  not  send  him,  we  will  not  go  down  ;   for  the  man  said  unto  us.  Ye  shall  not  see  mj 

6  face  [again],  except  your  brother  he  with  you.     And  Israel  said,  Wherefore  dealt  ye  at 

7  ill  with  me,  as  to  tell  the  man  whether  ye  had  yet  a  brother?  And  they  said,  Tht 
man  asked  us  straitly  of  our  state,  and  of  our  kindred,  saying,  Is  your  father  yet  alive  7 
have  ye  another  brother?  and  we  tnld  him,  according  to  the  tenor  of  tliese  words;  could 

8  we  certainly  know  that  he  would  say,  Bring  your  brother  down  ?  And  Judab  .said 
unto  Israel  his  father,  Send  the  lad  with  me,  and  we  will  arise  and   go  ;    that  we   miy 

9  hve,  and  not  die,  both  we,  and  thou,  and  also  our  little  ones.  I  will  be  surety  for  him ; 
of  my  hand  shalt  thou  require  him;   if  I   bring  him   not  unto   thee,  and  set  him  before 

10  thee,  then  let  me  bear  the  blame  for  ever  ;  For  except  we  had  Hngered,  surely  now  we 

11  had  returned  this  second  time.  And  their  father  Israel  said  unto  them.  If  I'i  must  he  so 
now,  do  this ;  take  of  the  best  fruits  in  the  land  in  your  vessels,  and  carry  down  the 
man  a  present,  a  little  balm,  and  a  little  honey,  spices,  and  myrrh,  nuts,  and  almonds 

i2  And  take  double  money  in  your  hand;  and  the  money  that  was  brought  again  in  the 
mouth  of  your  sacks,  carry  it  again  in  your  hand;  peradventure  it  was  an  oversight; 

13,  14  Take  also  your  brother,  and  arise,  go  again  unto  the  man  ;  And  God  Almighty  give 
you  mercy  before  the  man,  that  he  may  send  away  your  other  brother,  and  Benjamin. 

15  If  I  be  bereaved  of  my  children,,  I  am  bereaved.  And  the  men  took  that  present,  and 
they  took  double  money  in  their  hand,  and   Benjamin,  and   rose  up,  and  went  down  to 

16  Egvpt,  and  stood  before  Joseph.  And  when  Joseph  saw  Benjamin  with  them,  he  said 
to  the  ruler  of  his  house.  Bring  tliese  men  home,  and  slay,  and  make  ready ;   for  thest 

17  men  shall  dine  with  me  at  noon.     And   the   man  did   as   Joseph   bade;    and   the   man 

18  brought  the  men  into  Joseph's  house.  And  the  men  were  afraid,  because  they  were 
brought  into  Joseph's  house  ;  and  they  said.  Because  of  the  money  that  was  returned 
in  our  sacks  at  the  first  time  are  we  brought  in ;   that  he  may  seek  occasion  against  us, 

19  and  fall  upon  us,  and  take  us  for  bondmen,  and  our  asses.  And  they  came  near  to  the 
steward  of  Joseph's   house,  and   they  communed  with  him   at  the  door  of  the  house. 

20,  21  And  said,  0  sir,  we  came  indeed  down  at  the  first  time  to  buy  food  ;  Anr'  it  came 
to  pass,  when  we  came  to  the  inn,  that  we  opened  our  sacks,  and,  behold,  ^very  man's 
money  was  in  the  mouth  of  his  sack,  our  money  in   full  weight ;  and  wj  have  brought 

22  it  again  in  our  hand.     And  other  money  have  we  brought  down  in  our  hands  to  buy 

23  food;  we  cannot  tell  who  put  our  money  in  our  sacks.  And  he  said.  Peace  he  to  you, 
fear  not;  your  God,  and  the  God  of  your  father,  hath  given  you  treasure  in  your  sacks; 

24  I  had  your  money.  And  he  brought  Simeon  out  unto  them.  And  the  man  brought 
the  men  into  Joseph's  house,  and  gave  them  water,  and  they  washed  their  feet;  and  he 

25  gave  their  assas  provender.     And  they  made  ready  the  present  against  Joseph  came  at 

26  noon  ;  for  they  heard  that  they  should  eat  bread  there.  And  when  Joseph  came 
home,  they  brought  him  the  present  which  was  in  their  hand  into  the  liou;>e,  and  bowed 

27  themselves  to  him  to  the  earth.     And  he  asked  them  of  their  welfare,  and  said,  Is  your 

28  father  well,  the  old  man  of  whom  ye  spake?  Is  he  yet  alive?  And  they  answered. 
Thy  servant  our  father  is  in  good   health,  he  is  yet  alive.     And  they  bowed  down  tlfeir 

29  heads,  and  made  obeisance.  And  he  lift  up  his  eyes,  and  saw  his  brother  Benjamin, 
his  mother's  son,  and  said,  Is  this  your  younger  brother,  of  whom  ye  spake  unto  me  ? 
And  he  said    farther    [without  waiting  for  an  answer]    God   be   gracious   unto   thee,   my   son. 

30  And  Joseph  made  haste ;  for  his  bowels   did   yearn   upon  his  brother;  and  he  sought 

31  where  to  weep;  and  he  entered  into  his  chamber  and  wept  there.     And  he  washed  hia 

32  face,  and  went  out.and  refrained  himself,  and  said.  Set  on  bread.  And  they  set  on  for 
him  by  himself,  and  for  them  by  tiiemselves,  and  for  the  Egyptians,  which  did  eat  with 
him,  by  themselves;   because  the  Egyptians  might  not  eat  bread  with  the  Hebrews: 

J3   for  that  is  an  aliomination  unto  the  Egyptians.     And  they  sat  before  him,  the  first  bom 

according  to  his  birthright,  and   the  youngest   according   to   his  youth;   ami   the   nieli 
34   marvelled  one  at  another.     And   he  took  and  sent  messes  unto  them  from  before  him  ; 

but  Benjamin's  mess  was  five  times  so  much  as  any  of  their's.     And  they  drank,  and 

were  merry  with  him. 
Cl'.  XLIV.  1.   And  Joseph  commanded   the   steward  of  his   house,  saying,    Fill  the 

men's  sackx  with  food,  as  much  as  they  can  carry,  and  put  every  man's  money  in  hif 


CHAP.    XLIV.    18— XLV.  28.  61" 


2  sink's  mouth.     And  put  my  cup,  the  silrer  cup,  m  the  sack'.s  mouth  of  the  joimgest, 

3  and  his  corn-money.     And  he  did  according  to  the  word  that  Joseph  had  spoken.     Aa 

4  soon  as  the  morning  was  Hglit,  the  men  were  sent  away,  they  and  their  asses.  AnA 
when  they  were  gone  out  of  the  city,  and  not  i/et  far  off,  Joseph  said  unto  his  steward. 
Up,  follow  after  the  men;  and  when  thou  dost  overtake  them,  say  unto  them.  Where 

5  fore   have  ye  rewarded  evil  for  good?     Is  not  this  it  in  which  my  lord  drinketh,  and 

6  v/her.^by  indeed  he  divinelh  ?  Ye  have  done  evil  in  so  doing.     And  he  overtook  them, 

7  End  he  spake  unto  them  these  same  words.  And  they  said  unto  him.  Wherefore  saitfe 
my  lord  these  words?     God  forbid  that  thy  servants  should  do  according  to  this  thing 

8  Behold,  the  money  which  we  found  iu  our  sacks'  mouths,  we  brought  again  unto  thee 
out  of  the  land  of  Canaan  ;  how  then  should  we  steal  out  of  thy  lord's  house  silver  oi 

9  gold  ?     With  whomsoever  of  thy  servants  it  be  found,  both  let  him  die,  and  we  also 

10  will  be  my  lord's  bondmen.     And  he  said.  Now  also  let  it  be  according  unto  your  words; 

11  he  with  whom  it  is  found  shall  be  my  servant;  and  ye  shall  be  blameless.  Then  thej 
speedily  took  down  every  man  his  sack  to  the  ground,  and  opened  every  man  his  sajk 

12  And  he  searched,  and  began  at  the  eldest,  and  left  at  the  youngest;  and  the  cup  was 

13  found  in  Benjamin's  sack.     Then  they  rent  their  clothes,  and  laded  every  man  his  ass, 

14  and  returned  to  the  city.     And  Judah  and  his  brethren  came  to  Joseph's  house  ;   for 

15  he  was  yet  there ;  and  they  fell  before  him  on  the  ground.  And  Joseph  said  unto 
them,  What  deed  is  this  that  ye   have   done?     Wot  ye  not  that  such  a  man  as  I  can 

16  certainly  divine?  And  Judah  said,  What  shall  we  say  unto  my  lord?  what  shall  we 
speak?  or  how  shall  we  clear  ourselves?  God  hath  found  out  the  iniquity  of  thy 
servants ;  behold,  we  are  my  lord's  servants,  both  we,  and  he  also  with  whom  the  cup  i,^ 

17  found.  And  he  said,  God  forbid  that  I  should  do  so  ;  but  the  man  in  whose  hand  the 
cup  is  found,  he  shall  be  my  servant ;  and  as  for  you,  get  you  up  in  peace  unto  your 
father. 


B.  The  narrative  of  the  reconciliation  and  the  recognition.     Judah  and  Joseph. 

Chap.  XLIV.  18— XLV.  28. 

18  Th^n  Judah  c.ame  near  unto  him,  and  said,  0  my  lord,  let  thy  servant,  I  pray  thee, 
speak  a  word  in  my  lord's  ears,  and  let  not  thine  anger  burn  against  thy  servant;   for 

19  thou  art  even  as  Pharaoh.     My  lord  asked  his  servants,  saying.  Have  ye  a  father,  or  a 

20  brother?     And  we  said  unto  my  lord.  We  have  a  father,  an  old  man,  and  a  child  of  his 
old  age,  a  little  one ;  and  his  brother  is  dead,  and  he  alone  is  left  of  his  mother,  and  his 

21  father  loveth  him.     And  thou  saidst  unto  thy  servants.  Bring  him  down  unto  me,  that 

22  1  may  set  mine  eyes  upon  him.     And  we  said  unto  my  lord,  The  lad  can  not  leave  his 

23  father;   foi  i/he  should  leave  his  father,  Ats/a</ier  would  die.     And  thou  saidst  unto 
thy  servants,  Except  your  youngest  brother  come  down  with  you,  ye  shall  see  my  face 

24  no  more.     And  it  came  to  pass  when  we  came  up  unto  thy  servant  my  father,  we  told 

25  him  the  words  of  my  lord.     And  our  father  said.  Go  again,  and  buy  us  a  little  food. 

26  And  we  said.  We  can  not  go  down ;   if  our  yomigest  brother  be  with  us,  then  will  we 
go  down ;   for  we  may  not  see  the  man's   face,  except  our  youngest  brother  be  with  us. 

27  And  thy  servant  my  father  said  unto  us.  Ye  know  that   my  wife  bare  me  two  sons; 

28  And  the  one  went  out  from  me  [and  did  not  retum],  and  I  said.  Surely  he  is  torn  in  pieces; 

29  and  I  saw  him  not  since ;   And  if  ye  take  this  also  from  me,  and  mischief  befall  him,  ye 

30  shall  bring  down  my  gray  hairs  with  sorrow  to  the  grave   [sheol].     Now,  therefore, 
when  I  come  to  thy  servant  my  father,  and  the  lad  be  not  with  us,  seeing  that  his  liln 

31  is  boimd  up  in  the   lad's  life;   It  shall  corae  to  pass,  when  he  seeth  that  the  lad  is  not 
loith  us,  that  he  will  die ;   and   thy  servants  shall  bring  down  the  gray  hairs  of  thj' 

32  servant  our  father  with  sorrow  to  the  grave.     For  thy  servant  became  surety  for  the 
la''  unto  my  father,  saying,  If  I  bring  him  not  unto  thee,  then  I  shall  bear  the  blame  to 

J3   my  father  for  ever.     Now,  therefore,  I  pray  thee,  let  thy  servant  abide  instead  of  the 
34  lad,  a  bondman  to  my  lord;  and  let  the  lad  go  up  with  his  brethren.     For  how  shall  I 

go  up  to  my  father,  and  the  '.ad  be  not  with   me  ?  lest  peradventure  I  see  the  evil  tha' 

shail  come  on  my  father. 


618  GENESIS,  OR   THE   FIRST  BOOK  OF  MOSES. 

Ch.  XLV.  1  Then  Joseph  could  not  refrain  himself  before  a".",  t'lem  that  stood  by  h.iu 

and  he  cried,  Cause  every  man  to  go  out  from  me.     And  there  stood  no  man  with  icim, 

2  while  Joseph  made  himself  known  unto  his  brethren.     And  he  wept  aloud  ;   an<5   th« 

3  Egvplians  and  the  house  of  Pharaoh  heard.     And  Joseph  said  unto  his  bretlsren,  !  r.m 
Joseph;  doth  my  father  yet  live?  And  his  brethren  could  not  answer  hira  ;   for  -.liey 

4  were  troubled  at  his  presence.     And  Joseph  said  unto  his  brethren,  Come  near  to  me, 
I  pray  you.     And  they  came  near.     And  he  said,  I  am  Joseph  your  brother,  whom  ye 

5  sold  into  Egypt.     Now,  therefore,  be  not  grieved,  nor  angry  with  yourselves,  that  ye 

6  sold  me  thither;   for  God  did  send  me  before  you  to  preserve  hfe.     For  these  two  years 
hath  the  famine  been  in  the  land ;  and  yet  there  are  five  years  in  the  which  there  shall 

7  neitlier  be  earing  nor  harvest.     And  God  sent  me  before  you  to  preserve  you  a  posterity 

8  in  the  eartli,  and  to  save  your  lives  by  a  great  deliverance.     So  now  it  ^vas  not  you 
that  sent  me  hither,  but  God ;  and  he  hath  made  me  a  father  to  Pharaoh,  and  lord  of 

9  all  his  house,  and  a  ruler  throughout  all  the  land  of  Egypt.     Haste  ye,  and  go  up  to 
my  father,  and  say  unto  him.  Thus  saith  thy  son  Joseph,  God  hath  made  me  lord  of  all 

0  Egypt ;   come  down  unto  me,  tarry  not ;   And  thou  shait  dwell  in  the  land  of  Goshen 

[East  district  of  Egypt ;  the  name  is  of  Koptic  origin.    Uncertain  :  district  of  Hercules],  and     thou    shalt   bfl 

near  unto  me,  thou,  and  thy  children,  and  thy  children's  children,  and  thy  flocks,  and 

1 1  thy  herds,  and  all  that  thou  hast ;  And  there  will  I  nourish  thee ;  for  yet  there  are  five 
years  of  famine ;  lest  thou,  and  thy  household,  and  all  that  thou  hast,  come  to  poverty. 

12  And,  behold,  your  eyes  see,  and  the  eyes  of  my  brother  Benjamin,  that  it  is  my  mouth 

13  that  speaketh  unto  you.     And  ye  shall  tell  my  fiither  of  all  my  glory  in  Egypt,  and  of 

14  all  that  ye  have  seen;   and  ye  shall  haste  and  bring  down  my  father  hither.     And  he 
fell  upon  his  brother  Benjamin's  neck,  and  wept ;   and  Benjamin  wept  upon  iiis  neck. 

15  Moreover  he  kissed  all  his  brethren,  and  wept  upon  them ;  and  after  that  his  brethreu 
talked  with  him. 


C.  The  glad  tidings  to  Jacob,  vers.  16-28. 

16  And  the  fame  thereof  was  heard  in  Pharaoh's  house,  saying,  Joseph's  brethren  are 

17  come;  and  it  pleased  Pharaoh  well,  and  his  servants.  And  Pharaoh  said  unto  Joseph, 
Say  unto  thy  brethren,  This  do  ye ;  lade  your  beasts,  and  go,  get  you  unto  the  land  of 

18  Canaan;   And  take  your   father,  and  your  households,  and  come  unto  me;  and  I  will 

19  give  you  the  good  of  the  land  of  Egypt,  and  ye  shall  eat  the  fat  of  the  land.  Now 
thou  art  commanded,  this  do  ye  ;  take  you  wagons  out  of  the  land  of  Egypt  for  your 

20  little  ones,  and  for  your  wives,  and  bring  your  father,  and  come.     Also  regard  not  your 

21  stuff;  for  the  good  of  all  the  land  of  Egypt  is  yours.  And  the  children  of  Israel  did 
so ;  and  Joseph  gave  them  wagons,  according  to  the  commandment  of  Piiaraoh,  and 

22  gave  them  provision  for  the  way.     To  all  of  them  he  gave  each  man  changes  of  rai^- 

23  ment;  but  to  Benjamin  he  gave  three  hundred  pieces  of  silver,  and  five  changes  of 
raiment.     And  to  his  father  he  sent  after  this  manner ;  ten  asses  laden  with  the  good 

24  things  of  Egypt,  and  ten  she-asses  laden  with  corn,  and  bread,  and  meat  for  his  father 
by  the  way.     So  he  sent  his  brethren  away,  and  tliey  departed ;  and  he  said  unto  them 

25  See  that  ye  fall  not  out  by  the  way.     And  they  went  up  out  of  Egypt,  and  came  inti 

26  the  land  of  Canaan  unto  Jacob  their  father.     And  told  him,  saying,  Josi!ph  is  yet  alive, 

27  and  he  is  governor  over  all  the  land  of  Egypt.  And  Jacob's  heart  famted,  for  he  be- 
lieved them  not.  And  they  told  him  all  the  words  of  Josepii,  which  1  e  had  said  untc 
them  ;  and  when  he  saw  the  wagons  which  Joseph  had  sent  to  carry  \  im,  the  spirit  of 

28  Jacob  their  father  revived.  And  Israel  said.  It  is  enough;  Joseph  my  son  is  yet  alive- 
I  will  go  and  see  him  before  1  die. 

('  Oh.  xliji.  14,— 'pbat"  ipi^S':)  ""?S<,3  ^3S  1  .  Rcnderod  :  "  If  I  am  bereaved  of  my  children,  I  am  berenved. 
Our  tmulators,  by  pulting  in  cliildren,  would  seem  to  have  regarded  It  a-s  emphatic,  thus :  If  I  am  bereaved  of  my  chl'. 
Iren,  I  am  bereaved  of  all.  It  may  be  taken,  however,  as  a  declaration  of  submission  to  what  appears  inevitable,  a»  il 
Brth.  iv.  10,  ^n"'3St  'msx  "iBSiS  •  Or  it  may  be  regarded  as  a  passionate  exaggeration  in  view  of  Joseph's  »ap- 
losed  death,  simeon'e  oonfln'ement,  and  the  demand  for  Benjamin:  I  am  bereaved  of  all  my  cbildren,  one  after  thj 
iher.-T.  L.I 


CHAP.    XLIU.   1— XLV.   28. 


Oil 


I*  Ver.  18.— rnf?:'  ,  The  5  here  is  servile.  Compare  Malachi  ii.  13  and  Gen  xxviiL  6.  In  Gea  xrx.  15,  wt  han 
both  form?  of  the  infinitive  (nPipb  and  TPp)  in  immediate  cunnection.  See  It  explained  in  the  Sepher  flarikrta,  oi 
Hebrew  Grammar,  of  Ben  Gannach,  p.  30,  line  30.     He  regards  both  alike  as  infinitives. — T.  L.J 

('  Ver.  20. — ^31X  ^3  .  Gesenius  regards  "^S  in  this  and  some  similar  cases  (see  Josh.  vii.  8),  as  a  contraction  foi 
^ya  ,  from  the  root  n"2  ,  a  very  rare  word  in  Hebrew,  though  very  common  in  the  Chaldaic  and  Syriac.  In  the  sen** 
•f  entreaty,  n"3  occurs  only  Is.  xii.  12,  and  of  inquiry,  Obad.  6.  Abbreviations  are  made  only  of  words  tkat  ait 
much  used,  and  we  cannot,  therefore,  regard  it  as  a  forma  precalionis  (^53  ,  my  prayer),  having  such  an  origin.  Th* 
Targum  of  Onkelos  interprets  it  in  this  way,  but  this  is  owing  to  its  being  written  in  the  Chaldaic  language.  A  muct 
better  view  is  that  of  Aben  Ezra,  who  regards  it  as  the  preposition  and  pronoun,  with  an  ellipsis  of  the  word  *■"  ,  as  ic 
Sam.  xsv.  24,  ^D"1J<  "^3  "im  ,  on  me  my  Lord  he  the  guilt.  Or  it  may  be  a  sort  of  ejaculatory  phrase,  with  at 
ellipsis  of  the  precatory  verb,— as  would  seem  to  be  confirmed  by  Judges  vi.  13,  1)373^  nin"^  IT^T  "^iTX  ^3  ,  cotne  tell 
ms,  my  lord,  if  Jehovah  is  wth  us,  why,  etc.  See  Ben  Qa.nnach,  Sepher  Harikma,  .32,  31.  The  \iew  of  Gesenius  waa 
•uggested,  probably,  by  the  Syriac  rendering  of  this  passage,  Judg.  vi.  13,  ^.^^^  , t^>^  ij|  | v*^  In  Josh.  vii.  8, 
where  the  sajne  phrase  occurs,  the  Syriac  has  left  it  out  entirely. — T.  L.1 


PREIiZMINAEY  REMARKS. 

Contents:  a.  The  trial  of  the  brethrea  Their 
repentance  and  Joseph's  forgiveness.  Joseph  and 
Benjamin.  Ch.  xliii.  1-xliv.  17  :  1.  Judah  as  surety 
for  Benjamin  unto  his  father,  vers.  1-14  ;  2.  Joseph 
and  Benjamin,  vers.  1.5-30  ;  3.  the  feast  in  honor  of 
Benjamin,  vers.  31-34;  4.  the  proving  of  the  breth- 
ren in  respect  to  their  disposition  towards  Benjamin, 
especially  after  the  great  distinction  shown  to  liim, 
ch.  xliv.  1-17.  b.  The  story  of  the  reconciUation, 
and  of  the  recognition,  as  presented  under  the  an- 
tithesis of  Ju'Jah  and  Joseph,  ch.  xUv.  18,  xlv.  13. 
1.  Judah  as  surety  and  substitute  for  Benjamin,  ch. 
xliv.  18-34  ;  2.  Joseph's  reconciliation  and  making 
himself  known  to  them,  ch.  xlv.  1-5  ;  3.  Joseph's 
divine  peace  and  divine  mission,  vers.  5-13;  4.  the 
Bolemnity  of  the  salutation,  vers.  14,  16.  c.  The 
glad  tidings  to  Jacob,  vers.  16-28.  1.  Pliaraoh's 
message  to  Jacob,  vers.  16-20 ;  2.  Joseph's  presents 
to  Jacob,  vers.  21-24;  3.  the  return  of  Joseph's 
brethren  ;  Pharaoh's  wagons  and  Jacob's  revivifica- 
tion, vers.  25-28. 


EXEGETICAI,  A:S0  CRITICAL. 

u.  The  proving  of  (he  brothers.  Their  repentance 
and  JoxejMs  forgiveness.  Joseph  and  Benjamin, 
ch.  xliii.  1 ;  xliv.  17.  1.  vers.  1-14  ;  Judah  as  sure- 
ty for  Benjamin  unto  the  father. — Buy  us  a  little 
bfead. — In  death  and  famine  a  rich  supply  is  but 
little ;  so  it  was  especially  in  Jacob's  numerous  fam- 
ily, in  regard  to  what  they  had  biought  the  first  time. 

— And  Judah  spake Judah  now  stands  forth  as 

11  principal  personage,  appearing  more  and  more 
glorious  in  his  dignity,  his  firmness,  liis  noble  dispo- 
sition, and  his  unselfish  heroism.  He,  like  Reuben, 
could  speak  to  his  father,  and  with  even  more  free- 
dom, because  he  had  a  fjeer  conscience  than  the 
rest,  and  regarded  the  danger,  therefore,  in  a  milder 
light.  Judah  does  not  act  rashly,  but  as  one  who 
has  a  grand  and  siipificant  purpose.  His  explana- 
tion to  the  wounded  father  is  as  forbearing  as  it  is 
firm.  If  they  did  not  bring  Benjamin,  Simeon  was 
lofl  and  they  themselves,  according  to  Joseph's 
threatening,  would  have  no  admittance  to  him — yea, 
whey  might  even  incur  death,  because  they  had  not 
removed  from  themselves  the  suspicion  of  their  being 
ipies. — Wherefore  dealt  ye  ao  ill  with  me  ? — 
Knobel  :  "  His  grief  and  affliction  urge  him  on  to 
reproach  them  without  reason."  Unreasonable, 
oowever,  as  it  appears,  it  becomes  significant  on  the 
•iipposilinn  that  he  begins  to  read  their  guil'.y  con- 


sciences, and,  especially,  when,  with  the  one  pr» 
ceding,  we  connect  the  expression  that  follows :  Ma 
have  ye  bereaved  of  my  children. — The  mat 
asked  us  straitly. — [Lange  translates  the  Hebrew 
C-isn  bsa  ilsffl  literally,  or  nearly  so :  er  fragU 
mid  fragte  uns  ans ;  or,  as  it  might  be  rendered, 
still  closer  to  the  letter,  he  asked  to  as/c  ;  or,  if  we 
take  the  infinitive  in  such  cases  as  an  adverb,  he  askea 
inquisitively,  and  then  proceeds  to  remark] :  This 
expressive  connection  of  the  infinitive  with  the  in- 
dicative in  Hebrew  must  not  he  effaced  by  grammatr 
ical  rules ;  we  hold  fast  to  its  literalness  here.  They 
did  not  speak  forwardly  of  their  family  relations, 
but  only  after  the  closest  questioning.  By  this  pas- 
sage and  Judah's  speech  (ch.  xliv.),  the  account  in  the 
preceding  chapter  (ver.  32)  is  to  be  supplemented. 
They  owed  him  an  answer,  since  the  question  was  to 
remove  his  suspicion ;  and,  moreover,  they  had  no 
presentiment  of  what  he  wanted. — Send  "the  lad 
with  me. — 'FIX  [with  me)  says  the  brave  Judah. 
He  presents  himself  as  surety  ;  he  will  take  the  guilt 
and  bear  the  blame  forever.  The  strong  man  prom- 
ises all  he  can.  To  offer  to  the  grandfather  his  own 
grandchildren,  as  Reuben  offered  his  sons,  that  he 
might  put  them  to  death,  wa-s  too  unreal  and  hyper- 
boUcal  to  occur  to  him.  We  become  acquainted 
with  him  here  as  a  man  full  of  feeUng,  and  of  most 
energetic  speech,  as  ver.  3,  and  ch.  xxxiii.  had  be- 
fore exemplified.  He  eloquently  shows  how  they 
are  all  threatened  with  starvation.  The  expression, 
too  :  Surely  now^  w^e  had  returned  the  second 
time,  promises  a  happy  issue. — If  it  must  be  so 
now. — Jacob  had  once  experienced,  in  the  case  of 
Esau,  that  presents  had  an  appeasing  effect  on  hos- 
tile dispositions.  From  this  universal  human  expe- 
rience there  is  explained  the  ancient  custom,  es- 
pecially in  the  East,  of  rendering  rtdeis  favorably 
disposed  by  gifts  (see  1  Kings  x.  25;  Matt.  ii.  11  ; 
Prov.  xviii.  16  ;  xix.  6). — Of  the  first  fruits  of  the 
land. — (Lange  translates  :  Of  that  which  is  most 
praiseworthy.)  Literally,  of  the  song ;  i.  e.,  that 
which  was  celebrated  in  song.  The  noblest  products 
of  nature  are,  for  the  most  part,  celebrated  and  svm- 
bolizeil  in  poetry.  In  presents  to  distinguished  per. 
sons,  however,  the  simple  money-value  of  the  things 
avails  but  little  ;  it  is  the  peculiar  quality,  or  some 
poetic  fragrance  attached  to  them,  that  makes  them 
effective.  Delitzsch  doubts  this  explanation,  but 
without  sufficient  reason.  They  are  especially  to 
take  halm,  the  pride  of  Canaan,  but  in  particular  of 
Gilead.  Then  honey.  Knobel  and  Delitzsch  su(> 
pose  it  to  be  the  honey  of  grapes,  Arab.,  dibt 
■'  Grane  syrup  ;  L  e.,  must  boiled  down  to  one  third 


dW 


GENESIS,  OK  THE  FIRST  BOOK  OF  MOSES. 


an  article,  o(  w'jich,  even  at  the  present  day,  there 
are  sent  yearly  three  hundred  camel-loads  from  He- 
bron's Ticinity  to  Egypt."  Delitzseh.  But  this  very 
abundance  of  the  syrup  of  grapes  would  lead  us  to 
decide  rather  lor  the  honey  of  bees,  were  it  not  for 
the  consideration,  that  in  the  Egypt  of  to-day  great 
attention  is  given  to  thp  raising  of  bees,  and  that  it 
is  no  wine  country,  although  not  wlioUy  without  the 
culture  of  the  vine  (ch.  si.  10). — Spices. — (Lange, 
frai/acanth-r/um  )  A  kind  of  white  rrfinou<  inedica- 
noeut  (see  Winer,  Tragacanth). — Myrrh. — Fraiik- 
hicenso,  salve  medicament  (see  Winer,  Ladanum). 
— Nuts. — The  Hebrew  word  0'^  a 3  occurs  here 
only,  but  by  the  Samariian  translation  it  is  interpret- 
ed of  the  fruit  of  the  Pistacia  vera,  ''a  tree  siuiilar 
to  the  terebinth — oblong  and  angular  nut-  of  the 
size  of  a  liazel-nut,  containing  an  oily  but  very  pal- 
atable kernel,  which  do  not,  however,  grow  any  more 
in  Palestine  (as  is  stated  in  Schubert's  '  Travels  in 
the  East,'  ii.  p.  478;  iii.  114),  but  are  obtained  from 
Aleppo  (comp.  Rosen.,  in  the  '  German  Orient.  Mag- 
azine,' xii.  p.  502)."  Keil. — Almonds. — (See  Winer, 
Aliiiond-tree.)  On  the  productions  of  Palestine  in 
general,  see  C'alwer  Bibt.  "  Natural  History,"  etc. — - 
And  take  double  money. — (Lit.  second  money. 
They  are  not  to  take  advantage  of  the  mistake,  even 
though  no  unfavorable  construction  should  be  put 
upon  it,  or  it  should  occasion  them  no  harm. — And 
God  Almighty. — Here,  wlien  some  stroug  miracu- 
lous help  is  needed,  he  is  again  most  properly  desig- 
nated by  the  name  El  Shadai. — If  I  be  bereaved 
of  my  children. — Be  it  so.  An  expression  of 
resignation  (Esth.  iv.  Iti).  As  his  blessing  here  is 
not  a  prayer  full  of  confidence,  so  the  resignation 
has  not  the  full  expression  of  sacrifice  ;  for  Jacob's 
30ul  is  unconsciously  restrained  by  a  sense  of  the 
ban  resting  upon  his  sons.  He  is  bowed  down  by 
the  spiritual  burden  of  his  house. 

2.  Vers.  15-30.  Joseph  and  Benjamin. — And 
stood  before  Joseph. — Knobel  justly  states  that 
the  audience  they  had  with  Joseph  did  not  take 
place  until  afterwards.  The  meaning  here  is  that 
they  took  their  place  in  front  of  Joseph's  house,  to- 
gether with  Benjamin  and  the  presents,  and  so  an- 
nounced to  him  their  arrival. — Bring  these  men 
home. — With  joy  had  Joseph  observed  Benjamin 
with  them,  and  concludes  from  thence  that  they  had 
practised  no  treachery  upon  him,  through  hatred  to 
the  children  of  Rachel,  the  darlings  of  their  father. 
Benjamin's  appearance  sheds  a  reconciling  light  upon 
the  whole  group.  He  intends,  therefore,  to  re- 
ceive them  in  a  friendly  and  hospitable  manner. 
His  staying  away,  however,  until  noon,  characterizes 
not  only  the  great  and  industrious  statesman,  but 
also  the  man  of  sage  discretion,  who  takes  time  to 
Jonsuli  with  himself  about  his  future  proceeding. — 
And  stay. — Bohlen's  assertion  that  the  higher 
-■astes  in  Egypt  ale  no  meat  at  all,  is  refuted  by  Kxo- 
BEI,,  p.  :!'2fi. — At  noon. — The  time  when  they  i)ar- 
took  of  their  principal  meal  (ch.  xviii.  1). — And 
the  men  were  afraid. — Judging  from  their  for- 
mer treatmeirl  they  know  not  what  to  make  of  their 
being  thus  led  into  hia  house.  If  a  distinction,  it  is 
an  incomprehetisibly  great  one ;  they,  therefore,  ap- 
prehended a  plan  for  tlieir  destruction.  Some  nion- 
Itrous  intrigue  they,  perhaps,  anticil>ate,  having  its 
introduction  in  the  reappearance  of  the  money  in 
their  Racks,  whilst  the  leaiful  imagination  of  an  evil 
conscience  begins  to  paint  tlie  con8e(iuencc8  (see  ver. 
18).      '  A  thief,   if  unable  to   make  restitution,  wa.s 


sold  as  a.  slave  (Exod.  xxii.  3)."  Therefore  they  in 
not  willing  to  enter  until  they  have  justified  them 
selves  about  the  money  returned  in  their  >acks. 
They  address  themselves,  on  this  account,  to  Joseph'! 
steward,  with  an  explanatory  vindication. — When 
"we  came  to  the  inn. — In  a  sumujary  way  they 
here  state  both  fads  (eh.  xlii.  27 ;  and  xlii.  35)  to- 
gether. For  afterwards  they  might  have  concluded 
that  the  money  fnund  in  the  sack  of  one  of  them 
was  a  sign  that  that  money  had  been  returned  in  all 
the  sacks. — In  lull  weight. — Tlieie  was,  as  yet,  no 
coined  money,  only  riu^s  ur  )iieces  of  metal,  which 
were  reckoned  by  weight. — Peace  be  to  you. — It 
can  hardly  be  supposed  that  the  steward  was  let  into 
Joseph's  plan.  He  knew,  however,  that  Joseph  him 
self  liadordeied  the  return  of  the  money,  and  might 
have  supposed  that  Joseph's  course  toward  theiu,  as 
his  countrymen,  had  in  view  a  happy  issue.  In  this 
sense  it  is  that  he  encourages  them.— Tour  Goo 
and  the  God  of  your  father. — The  shiewd  stew- 
ard is  acquainted  with  Joseph's  religiousness,  and, 
perhaps,  has  adopted  it  himself.  He  undoubtedly 
regards  them  as  confessor.-  of  the  same  laitli  with 
Joseph.  KsoBEL :  "  His  own  good  fortune  each  man 
deduces  from  the  God  he  worships  (Hos.  ii.  7J." — ■ 
Has  given  you  treasure. — Tims  intimating  soma 
secret  means  by  which  (jod  bad  given  it  to  them 
but  for  all  this  they  still  remain  uneasy,  though  suf- 
ficiently calmed  by  his  verbal  acknowledgment  of 
receipt :  I  had  your  money,  but  more  so  by  tliB 
releasing  of  Simeon.  It  is  not  until  now  that  they 
enter  the  house  which  they  had  before  regarded  as  a 
snare.  Now  follow  the  hospitable  reception,  the 
disposition  of  the  presents,  Joseph's  greeting,  and 
their  obeisance. — And  he  asked  them  of  their 
■welfare. — This  was  his  greeting.  See  the  contrast, 
eh.  xxxvii.  4.  For  the  Inqvury  after  their  father's 
welfare  they  thank  him  by  the  most  respectful  obei- 
sance, an  expression  of  their  courtesy  and  of  their 
filial  piety.  They  represent  their  father,  just  as  Ben. 
jamin  represents  the  mother,  and  so  it  is  that  his 
dream  of  the  sun  and  moon  fulfils  itself  (ch.  xxxvii. 
9).  If  we  suppose  Benjamin  born  about  a  year  be- 
fore Joseph's  sale,  he  would  be  now  twenty-threa 
years  of  age.  Knobel  does  not  know  how  to  under- 
stand the  repeated  expressions  of  his  youth  ("i"3, 
etc.).  Hut  they  are  explained  from  the  tender  care 
exercised  towards  him,  and  from  the  great  difl'erence 
between  his  age  and  that  of  his  brothers. — And  he 
said. — It  is  very  significant  that  Josejih  does  not 
wait  for  an  answer.  He  recognizes  him  immediately, 
and  his  heart  yearns. — My  son. — .\u  expression  of 
inner  tenderness,  and  an  indication,  at  the  same  time, 
of  near  relationship. — And  Joseph  made  haste. — 
His  overwhelming  emotion,  the  moment  he  saw  his 
brethren,  like  Jacob's  love  of  Rachel,  hiis  a  gleam 
of  the  New-Testament  life.*  .  It  is  not,  however,  to 


♦  fA  glimpse  of  the  New-Tettnmtni  life.  It  is  very  coai- 
mon  to  represent  the  Old  Testament  as  eontaining  thi 
harsher  dispensation,  and  as  presenting  tho  t*terner  attari* 
l)utes  both  of  God  and  man.  Tliis  is  often  dune  without 
much  thoufiht,  or  discrimination  of  the  respects  in  vliieh  it 
may  bt*  false  or  true.  The  old  Testament  is,  indeed,  a  Irse 
full  revi'lafion  of  mercy  as  a  doctrine,  or  a  scheme  of  salva* 
tion,  but  the  mercy  itself  is  there  in  ovei-flowinfr  measure, 
ami  expressed  in  the  most  pathetic  lan^uape.  It  is  peculia'-- 
ly  the  emotional  part  of  Holy  Scripture,  piesentiti^'  eveiy. 
thintr  in  tho  strongest  manner,  and  in  stroUMest  cuiitrast, 
wiiettier  it  be  wrnth  or  teDdcrn'ss,  indi^rnatil  u  aptinst 
apostasy  or  love  for  the  oft-times  apostate  and  rcbellioul 
peuplc.  It  may  even  be  maintained  that  tlu'  New  'i'csta- 
ment,  Ihoupb  more  didactic,  is  less  tender  in  its  hiDKuaKe 
less  uboundinL'  in  pictures  of  lueltini?  cempa-ssioD  D"  th< 


CHAP.    XLIU.    1— XLV.    28. 


H5i) 


he  regarded  a8  a  simple  feeling ;  it  is  also  an  emotion 
of  joy  at  the  prospect  of  that  reconciliation  which 
he  had,  for  some  time,  feare<i  their  hatred  towards 
Rachel's  children  might  prevent,  and  so  bring  ruin 
upon  liunjamin,  upon  Jacob's  house,  and  upon  them 
selves.  No  emotions  are  stronger  than  those  arising 
from  ti.j  dissolution  of  a  ban,  with  which  there  is, 
at  the  6ame  time,  taken  away  the  danger  of  a  dark 
impending  doom,  and  the  old  hardening  of  impaired 
afiection. 


part  of  Godj  and  of  devoted  affection  of  one  human  hoart 
to  another.  What  more  moving,  iti  this  respect,  than  the 
language  of  the  prophets  (compare  Isaiah  xlis.  15;  liv. 
8-IU;  Ivii.  15,  16;  Ps.  ciii.  13-16;  Gen.  viii.  21;  Deut.  s. 
12  ;  X.  19 ;  xxiv.  14-22  ;  Ezek  xvi.  6U-63 ;  Hos.  xi.  8,  9 ; 
Mic.  VI.  8;  vii.  18,  19),  so  full  of  God's  pathetic  yearning, 
we  mifiht  style  it,  towards  hxunanity  !  On  the  otlier  hand, 
what  more  exquisite  pictures  can  there  be  found  of  human 
lenderuebs,  than  those  of  David  and  Jonathan,  Ruth  and 
Naomi,  the  pathetic  meeting  of  Joseph  and  his  brethren  as 
here  described,  I>a\'id'3  forgiving  tenderness  towards  Saul, 
and  even  Esau's  reception  of  -lacoh  (Gen.  xxxiii.  4-lo)  alter 
all  the  wrong  ht  had  apparently,  or  iu  reaHty,  received  fi-om 
him.  In  this  latter  case,  we  may  regard  Esau  as  one  who 
had  but  little  if  any  grace,  and  yet  tlie  feeling  here,  viewed 
tts  growin-^  out  of  the  patriarchal  life  and  religious  ideas,  may 
well  be  Compared  with  any  general  intlufnce  of  our  nom- 
inal Christianity  in  arousing  men  to  deeds  of  tenderness  and 
heroism.  This  iatse  ^-iew  of  the  Old  Testament,  which  ig- 
norance of  the  Bible  is  causing  more  and  more  to  prevail,  is 
a  great  wrong  to  the  ^vhole  cause  and  doctrine  of  revelation. 
Even  the  most  tender  dialect  of  the  New  Testament,  is 
drawn  from  the  Old.  Its  HeViaisms  are  its  most  pathetic 
parts.  Of  this  there  is  a  good  example  in  the  very  style  of 
language  here  employed.  The  expression  I^TSni  ^1^33, 
rendered,  his  bowels  did  yearn  (rather,  warmed)^  has  been 
naturalized  in  the  New-Testament  Greek,  where  inTK6.yxva 
is  used  for  r'^^n*^.  It  may  be  said,  however,  that  both 
the  Hebrew  and  the  Greek  are  marred  for  the  English  read- 
er by  the  rendering  bowels,  especially  if  taken  in  the  sense 
of  inlestina,  instead  of  the  larger  meaning  that  belongs  to 
the  Latin  viscera.  It  may  be  doubted  whether  C'^'Cm 
does  ever,  of  ftself,  denote  any  part  of  the  body,  either 
more  or  less  interior.  When  the  singular  is  used  for  the 
womb,  it  is  rather  to  be  retjarded  as  a  metaphorical  use  of 
its  primiiry  sense  of  cherishing,  or  as  that  which  loves  and 
chi^rishes.  The  Greek  counterpari,  <r7rAdy;^i'a,  denotes  the 
mo=t  vital  pai-ts,  such  as  the  h^ort,  the  lungs,  and  the  bver, 
the  parts  which,  in  the  case  of  animals  slain,  were  regarded 
a^  the  choicest  eating,  and  were  given  as  an  honorary  por- 
tion to  the  guest.  See  Homer  everywhere.  They  included 
the  Kap&ia.,  with  the  ^peve^,  or  prs'vordia,  and  the  ^nap,  or 
liver.  Another  word  was  ^rop,  which  was  used  exactly  as 
C^^n  H  is  used  here,  and  with  a  similar  verb  signifj-ing  to 
be  warm,  or  burn  ;  as  Odyss.  i.  48 : 

oAAa  ^tot  a.fi4t ,  'OSuo^i  Satiftpovi  AAI'ETAI  ^TOp. 

My  heart  is  burning  for  the  brave  Ulysses  ;  with  an  evi- 
dent paronomasia  in  Satt^poj-i.  and  Saierai.  Compare  Ps. 
xxxix  4  ^^"ipa  ""Sb  Cn,  my  heart  grows  hot  within  me, 
ttJjt    "ly^n,  the  fire  is  burning ;  also  Luke  xxiv.  32,  oux'i  h 

«ap5to  i\tikixkv  Kaiofj.etr'i  TfV  ev  ■^p.lv,  "  was  not  our  hear/,  bttrn' 
ing  within  usf^  Instead  of  bowels,  it  would  be  more  in  ac- 
cord ince  with  the  spirit  of  the  Hebrew  word  to  render  it 
here,  his  heart  yearned,  or  warmed.  Rosenmu'ler,  on  this 
passage,  makes  one  of  his  wise  remarks  about  "  the  ancient 
men"  (prisci  homincA)^  and  their  great  simplicity  i  i  regard- 
ing these  partri  of  the  body  as  the  seat  of  the  atfeclions.  It 
has.  however,  always  been  so,  more  or  less,  in  all  languages. 
In  the  ancjent  tongue^  even  intellect  is  generally  assigned 
to  these  middle  regions,  and  but  rarely,  orcomp:\ratively  so, 
to  the  head  With  us  it  seems  almo^^t  a  matter  of  conscious- 
ness that  we  think  with  oiu'  heads,  but  this  is  an  effect  rath- 
vt  than  a  fause  of  the  change  of  language.  In  the  Latin, 
»>r  is  Ua'.'d  for  wisdom,  prudence,  and  cnrdatus  is  eciuivalent 
to  e^^pwi',  a  wise  and  prudent  man.  The  (Jreek  popular 
language  placed  thought  in  the  (/ipet-es,  not  in  the  e-y*ce'0aAo5, 
or  brain,  although  the  latter  is  sometimes  referred  to  in  tins 
light,  especially  by  Aristotle.     Demosthenes  once  makes  a 

fiopular  allusion  to  some  such  notion  in  the  oration  De  Ha- 
oneso  ;  but  the  poetical  language,  the  best  representative 
yf  fhp  popular  feeling,  is  all  the  other  way.    So  in  the  He- 


3.  Vers.  31-34.  TTie  banquet  in  honor  of  Benj<y 
mbi. — And  he  washed  his  face. — A  proof  of  thi 
depth  of  his  emotion.  It  was  still  hard  for  him  tc 
maintain  a  calm  and  composed  countenance.-— And 
they  set  on  for  him  by  himself. — Three  tablea, 
fiom  two  different  causes.  Joseph's  caste  as  priest, 
and  in  which  he  stood  next  to  the  king,  did  not  allow 
him  to  eat  with  laymen.  And,  moreover,  neithe) 
Joseph's  domestics,  nor  his  guests,  could,  as  Egyp' 
tiaus,  eat  with  Hebrews.  Conceruiiiir  the  rigidnesa 
of  the  Egyptian  seclusion,  see  KNOuh,^,  p.  328.  Be- 
sides, the  Hebrews  were  nomads  (eh.  xlvi.  34).  On 
the  Egyptian  castes,  see  Von  Kaumkr,  Vorlrsungen 
ixbe}'  die  alte  Gesch,  i.  p.  133. — And  they  set,— 
They  were  surprised  to  see  themsflves  arranged  ac- 
cording to  their  age.  But  the  enigma  becomes  more 
and  more  transparent;  whilst  strange  presentimente 
are  more  and  more  excited.  The  transaction  bttraye 
the  fact  that  they  are  known  to  the  spirit  of  the 
house,  and  that  it  can  distinguish  between  thei 
ages.  The  Egyptians  ant  at  table,  instead  of  reclin 
imj;  as  appears  from  their  pictures. — And  he  todb 
and  sent  messes. — They  were  thus  distinguished 
by  having  portions  sent  to  them ;  whilst,  as  yet,  they 
were  hindered  by  no  laws  from  eating  of  Joseph's 
meat. — But  Benjamin's  mess. — This  is  a  point 
not  to  be  overlooked  in  the  proving  of  the  brethren  ; 
it  is  an  imitation,  so  to  say,  of  the  coat  of  mauy 
colors.  It  would  deterndue  whether  Benjamin  was 
to  become  tin  object  of  their  jealousy,  just  as  his 
father's  present  h.id  before  been  to  him  the  cause  of 
their  hatred  (so  also  Kbil,  p.  264).  His  mess  is 
five  times  larger  than  the  rest.  "Such  abundance 
was  an  especial  proof  of  respect.  To  the  guest  whc 
was  to  be  distinguished  there  were  given,  at  a  meal, 
the  largest  and  best  pieces  (1  Sam.  ix.  23;  Hom.  iZ. 
vii.  321,  etc.).  Among  the  Spartans  the  king  r©. 
ceived  a  double  portion  (Herod,  vi.  57,  etc.) ;  among 
the  Cretans  tlie  Archon  received  four  times  as  nmch 
{Heraclid.  Po  it.  3).  Five  was  a  favorite  number 
among  the  Egyptians  (ch.  xli.  34;  xlv.  22;  xlvii.  2, 
24;  Is.  six.  IS).  It  may  be  explained,  perhaps, 
from  the  supposed  tive  planets. — And  they  drank 
and  were  merry  with  him. — Intoxication  is  not 
meant  here  (see  Uagg.  i.  6),  but  a  state  of  exliilara- 
tion,  in  which  they  lirst  lose  their  fear  of  the  Egyp- 
tian ruler.  Benjamin  was  sitting  as  a  guardian 
angel  between  them,  and  it  was  already  a  favorable 
sign,  that  the  distinction  showed  to  him  did  not  em- 
bitter their  joy.  Nevertheless,  whether  Joseph  had 
reached  the  zenith  of  an  inexpressible  rapture,  as 
Delitzsch  says,  may  be  questioned.  In  all  this  happy 
anticipation,  we  may  suppose  him  still  a  careful  ob- 
server of  his  brethren,  according  to  the  proverb 
in  vino  Veritas.  At  all  events,  the  effect  of  the  pres 
ent  to  Benjamin  was  to  be  tested,  and  their  disposi 
tion  towards  him  was  to  undergo  a  severe  probing. 

brew,  the  seat  of  thought,  is  in  the  reins,  PVbs,  Latio 
renes,  Greek  (with  digamma)  (^pevcs :  '*  try  the  hearts  and 
the  reins,*'  Ps.  vii.  10;  "  ;  h  the  night  sen  son  viy  rein*  in- 
struct me,"  Ps,  svi.  7.  Only  once  in  the  Bible  is  the  head  ac 
referred  to ;  and  that  is  in  the  Chaldaic  of  Daniel,  iv.  7, 
where  Nebuchadnezzar  says  :  "  the  visions  of  my  head  upon 
my  bed,"  "'CX'I  ''.'^Tn.  Everywhere  else  it  is  xhe  heart, 
3t3,  or  the  reins  nT'Pr,  or  the  inward  part  -^p,  or  some- 
times expressions  denotiBg  something  stil  rarue  interior,  aa 
P'iniJ  and  cro.  rendered  Ihe  hidden  part,  Ps.  li.  8  :  'Wii 
the  hiad'^n  part  make  me  to  know  xoisdom."  The  practice  of 
divination,  by  the  inspection  of  these  parts  in  Eacrlfloa 
shows  the  same  mode  of  thinking,  and  a  amiilar  verbal oon 
sciousness.  —  T.  T..  I 


022 


GENESIS.  OR    THE    FIRST    BOOK   OF  MUsES. 


4.  Ch.  xliv.  1-17.  Tlie  trial  of  l/ie  brother.'^'  dis. 
position  iowarih  Benjamin^  e,y>ccia/l_ij  afttr  his  great 
dUitinction. — And  he  commanded  the  steward 
of  his  house. — The  return  of  money  does  not  be- 
long to  this  trial,  but  only  the  cup  in  Benjamin's 
BaeU.  Knobel  is  incorrect  in  callitig  this  also  a  chas- 
tisement. So  also  is  Delitzsch,  in  holding  that  a 
surrender  of  Benjamin  by  his  brethren  loses  all  au- 
thentic support,  in  the  fact  that  in  all  the  sacks 
something  was  Ibund  that  did  not  belong  to  them. 
Rather  is  Benjamin  the  only  one  who  must  appear  as 
guilty,  and  as  having  incurred  the  doom  of  slavery 
(Ter.  17). — Up,  follovr  after  the  men. — The  haste 
is  in  order  that  they  may  not  anticipate  him  in  the 
discovery,  and  so  defeat  the  accusation  by  their  vol- 
untary return.  Tlie  steward  is  to  inquire  only  for 
the  silver  cup. — And  whereby  indeed  he  divin- 
eth. — "In  Egypt,  the  country  of  oracles  (Is.  six.  3), 
hydromancy  also  was  practised,  1.  e.,  to  predict 
events  from  appearances  presented  by  the  lif)uid 
contents  of  a  cup,  either  as  standing  or  as  thrown. 
This  mode  of  divination  is  still  practised.*  It  was 
called  Cn: ,  lit.,  whispering  (in  magic  formulas  or 
oracles),  <ijt'/)(arc."  Dehizsch.  Compare  also  Kno- 
BKL,  p.  329.  The  indicating  signs  were  either  the 
refraction  of  the  rays  of  light,  or  tlie  formation  of 
circles  on  the  water,  or  of  figures,  or  of  small  bub- 
bles, whenever  something  was  thrown  in.  Accord- 
ing to  Bunseu,  however,  the  aim  was,  by  fixing  the 
eyes  of  the  diviner  upon  a  particular  point  in  the 
cu]),  to  put  Mm  into  a  dream-like  or  clairvoxant 
state.  Concerinng  this  kulikomancy,  or  cup-divina- 
tion, see  Sclirodcr.  The  cup  is,  therefore,  marked, 
not  only  as  a  festive,  but  also  as  a  most  sacred,  uten- 
sil of  Joseph;  and,  on  this  account,  to  take  it  away 
was  considered  as  a  heinous  crime.  Knobel,  in  his 
peculiar  way,  here  tries  to  start  a  contradiction. 
"According  to  the  Elohist  (he  says),  Joseph  gets  his 
knowledge  of  the  future  from  God  (ch.  xl.  8) ;  whilst 
here  he  derives  it  from  hydromancy,  as  practised  by 
one  received  into  the  caste  of  the  priests."  So,  too, 
did  he  swear,  in  :dl  eari\estness,  by  the  life  of  Pha- 
raoh ;  and  the  older  exegetes  would  relieve  us  from 
the  apprehe^  sion  that  in  so  doing  he  might  have 
taken  a  false  oath  !  In  a  vigorous  denial,  and  with 
eloquent  speech,  do  the  accused  repel  the  charges  of 
the  steward  and  give  strong  expression  to  the  con- 
eciousni'ss  of  their  innocence. — With  'whomso- 
ever it  be  found,  let  him  die. — Whilst  consent- 
uig  to  their  projiosal,  the  steward  moderates  it  in  ac- 
cordance with  the  aiin  of  the  prosecution.  The  pos- 
sessor of  the  cup  alone  is  demanded,  and  he,  not  to 
die,  but.  to  becoKic  Joseph's  slave.  He  presents  this 
forthwith,  so  that  the  discovery  again  of  the  money 
may  not  be  taken  into  consideration,  and  that  "eni- 
porary  tear  of  dealh  may  not  harm  Benjamin,  lien- 
jamin  oidy  is  to  aiijicar  as  the  culprit,  and  this  i.^  in 
order  to  find  out  v.'hethcr  or  not  his  brethren  windd 
jbandon  him.  For  these  reasons  the  money  found 
ill  the  sacks  is  not  noticed  at  all. — And  began  at 
Jie  eldest. — 'i'nis  wiw  in  oider  to  mask  the  decej)- 
tiou. — They  rent  their  clothes. — This  was  al- 
ready a  favorable  sign  ;  another,  that  they  would  not 
lat  jieiijamin  go  alone,  but  returned  with  him  to  the 

•  (See  in  the  text  noten,  p.  323  (6,  Gen.  ix.  6),  anotlier 
lntcr])i  elutimi  of  this  by  that  uuutc  Jewish  griimmariun, 
Hen  (jiinijacli.  The  2  in  l^-Hi'S  he  rendern  concerning 
«■',  izi8t«:id  of  by  it, — that  i»,  iin  a  meanN  ot  (!iTin:i1ion. 
'*Ooulii  not  6Ui;h  a  mii"  flail  out  by  dlvinatiun  who  bad  his 
8DnV..x.  L.  1 


city  ;  third,  that  they  put  them.selves  under  the  direo 
tion  of  Judah,  who  had  become  surety  for  Benja 
niin  ;  and  fourth,  that  they,  together  with  Benjamin 
prostrated  themselves  as  penitents  before  Joseph. — 
Wot  ye  not? — Joseph's  reproach  was  not  so  rau.^ij 
for  the  vileness,  as  lor  the  imprudence,  of  the  act. 
since  he  intends  to  conduct  the  severe  trial  as  spar- 
ingly  as  possible.  The  Hebrew  Un: ,  etc.,  denote* 
here  a  divinely-derived  or  supernatural  knowledge, 
to  which  Joseph  lays  claim,  not  only  as  a  membei 
of  the  caste  of  priests,  but  as  the  well-known  inter- 
preter of  the  dreams,  owing  his  reception  into  this 
caste  to  his  remarkable  clear-sightedness. — That 
such  a  man  as  I. — He  puts  on  the  appearance  of 
boasting,  not  to  represent  them  as  mean  pei-sons,  ^ul 
only  as  inferior  to  himself  in  a  contest  of  craftiness. 
Thus  he  meets  the  supposed  improbabihty  that  lie 
could  still  divine  although  the  cup  was  taken  from 
him. — And  Judah  said,  What  shall  we  say  7 — 
Judah  considers  Benjamin  as  lost,  and  witliout  in- 
quiring how  the  cup  came  into  his  sack,  he  recog- 
nizes in  this  dark  transaction  the  juilgmeut  of  God 
upon  their  former  guilt.  This  ap|iears  from  his 
declarai  ion :  We  are  my  lord's  servants. — Ben- 
jamin, it  is  true,  had  no  part  in  that  old  guilt ;  nei- 
ther had  Reuben  and  Judah  directly,  but  couceining 
this  no  explanation  could  be  given  in  the  conn  of 
the  Egyptian  ruler.  In  a  masterly  manner,  there- 
fore, he  so  shapes  his  speech  ambiguously  that  the 
brethren  are  reminded  of  their  old  guilt,  anil  ad- 
monished to  resign  themselves  to  the  divine  judg- 
ment, whilst  Joseph  can  understand  it  only  that  they 
are  all  interested  in  the  taking  of  the  cup,  and  he 
especially,  as  the  one  confessing  for  them.  I,  above 
all,  am  guilty,  says  the  innocent  one,  in  order  tliat 
he  might  share  the  doom  of  slavery  with  the  appar- 
ent criminal.  In  this  di.sguised  speech  the  reservaiio 
vieiitalis  appears  in  its  most  favorable  aspect.  For 
his  brethren  he  utters  a  truth  :  Jacob's  sons  have 
incurred  the  divine  judgment.  For  Joseph  his 
words  are  a  seeming  suljtertuge,  and  yet  a  mos* 
magnanimous  one.  Thus  the  two  iiolde  sons  of  Ja- 
cob wrestle  with  each  other  in  the  emulation  of 
generosity,  one  in  the  false  appearance  <jf  a  despot 
and  boaster,  the  other  forced  to  a  falsity  of  self-accu- 
sation that  seems  bordering  on  despair. — And  h© 
said,  God  forbid  that  I  should  do  so. — Here  is 
the  culmination  of  tlie  trial.  Benjamin  is  to  be  a 
slave;  the  others  may  return  home  without  him. 
Will  they  not  be  really  glad  to  haie  got  rid  of  the 
preferred  and  fiivorite  child  of  Rachel,  m  such  an 
easy  way  'i  But  now  is  the  time  when  it  comes  true' 
"  Judah,  thou  art  he  whom  thy  brethren  shall  praise" 
(see  xlix.  8).  ■ 

b.  History  of  the  reconciliation,  of  the  recogni- 
tion, and  of  their  meeting  each  other  again  uwler  t)u 
antithesis  of  Judah  and  Jofeph,  cli.  xliv.  18-xlv. 
15. — 1.  Vers.  18-34.  Jwlah  as  tiiret g  and  substitute 
fnr  Benjamin  before  Joseph.  Jnilah's  sjicech  is  not 
oidy  one  of  the  grandest  and  fairest  to  be  tbund  in 
the  Old  Testament  (connecting  itself,  as  it  docs,  with 
an  increased  significance,  to  those  ol  Eliezer  and 
Jacob),  l)ut,  at  the  same  time,  one  of  the  most  lofty 
examples  of  Bclf-sacritice  contained  therein. — Then 
Judah  came  near  unto  him  and  said. — Peciv* 
facit  disertiim,  the  li  art  nial,es  eluijuenl.  Necessity, 
and  the  spirit  of  self-sacrilice,  ;;ivc  the  inspiring  con- 
fidence {it ajijiiia ia). —  In  my  lord's  ears.  —  Ut 
presses  towards  him,  tlnit  he  may  speak  the  uior* 
1  impressively  to  his  ear  and  to  his  hcai-t  (ch,  L  4  ;   ; 


CHAP.   XLIII.    1— XI,V.    28. 


a-is 


Sam.  Triii.  23).  And  yet,  with  all  liis  boldness,  he 
neglects  not  the  courteous  and  prudent  attitude. — 
For  thou  art  as  Pharaoh. — In  tliis  Judah  intends 
to  recognize  the  sovereignty  which  could  not  be  af- 
fronted nith  impunity.  For  Joseph,  however,  there 
must  h.ive  been  in  it  the  stinging  reminder  that  the 
acme  of  severity  was  now  reached.  The  vivid,  pas- 
gionate  style  of  narration,  as  the  ground  of  treat- 
ment in  the  cases  presented,  is  ever  the  basis  of  all 
Bible  speeches. — And  his  brother  is  dead.— Jo- 
seph has  here  a  new  unfolding  of  the  destiny  to 
which  God  had  appointed  him  ;  especiidly  does  he 
begin  to  perceive  its  meaning  in  relation  to  his  father 
Jacob  (ver.  28).  This  language  strengthens  wliat  is 
Baid  about  Benjamin,  as  the  one  favorite  child  of  an 
aged  father — doubly  dear  because  his  brother  is 
dead.^And  we  said  unto  my  lord,  The  lad 
cannot  leave  his  father. — From  this  it  appears 
why  Joseph  confined  them  three  days  in  prison. 
They  had  refused  to  bring  Benjamin.  It  appears, 
too,  that  they  had  consented  to  bring  him  only  be- 
cause Joseph  had  especially  desired  it,  and  had  inti- 
mated a  favorable  reception  ("  that  I  may  set  mine 
eyes  upon  him,"  see  Jer.  xxxix.  12).  Judah  gently 
calls  his  attention  to  this  as  though  it  were  a  prom- 
ise. And,  finally,  they  are  brought  to  this  determi- 
nation on  account  of  the  pressure  of  the  famine.  It 
had  cost  them,  too,  a  hard  struggle  with  the  father. 
The  quotation  of  Jacoli's  words  (vers.  27-29)  shows 
how  easily  they  now  reconcile  themselves  to  the  pre- 
ference of  Rachel  and  her  sons  in  the  heart  of  Jacob. 
— That  my  'wife. — Rachel  was  his  wife  in  the 
dearest  sense  of  the  word,  the  chosen  of  his  heart. 
Therefore,  also,  are  her  two  ,<ons  near  to  him. — And 
the  one  went  out  from  me. — Here  Joseph  learns 
his  father's  distress  on  his  own  account.  His  jnourn- 
ing  and  longing  for  him  shows  how  dear  Benjamin 
must  be,  no*  the  only  child  of  his  old  age. — When 
he  seeth  that  the  lad  is  not  w  ith  us. — With  the 
utmost  tenderness  Benjamin  is  sometimes  called  the 
youngest  child,  sometimes  the  lad.  Out  of  this  a 
frigid  criticism,  that  has  no  heart  to  feel  or  under- 
stand it,  would  make  contradictions.  If  Joseph  has 
his  way,  Jacob  will  die  of  sorrow.  .\nd  now  Judah 
speaks  the  decisive  word, — one  which  the  mere 
thread  of  the  narration  would  not  have  led  us  to 
imticipate,  but  which  springs  eloquently  from  the 
rhetoric  of  the  heart. — For  thy  servant  became 
surety  for  the  lad  unto  my  father. — Therefore 
the  passionate  entreaty  that  Joseph  would  receive 
him  as  a  substitute  of  the  one  who  had  incurred  the 
sentence  of  slavery.  In  all  this  he  makes  no  parade 
of  his  self-sacrifice.  He  cannot,  and  will  not,  return 
home  without  Benjamin.  He  would  even  regard  it 
as  a  favor  that  he  should  be  received  in  his  place. 
He  would  rather  die  as  a  slave  in  Egypt,  than  that 
his  eyes  sliould  behold  the  sorrows  of  his  father.  So 
stands  he  before  us  in  his  self-humiliation,  in  his  self- 
gaerifice,  equal  in  both  with  Joseph,  and  of  as  true 
nobility  of  soul. 

2.  Vers.  1-5.  Jo»epKs  reeonciUation  and  mak- 
ing himself  krioun. — Then  Joseph  could  not  re- 
fraiin. — The  brethren  had  not  merely  stood  the  trial ; 
Judah's  elo<:iuence  had  overpowered  him.  Reconcilia- 
tion never  measures  itself  by  mere  right ;  it  is  not 
only  full  but  running  over.  Thus  is  it  said  of  Israel : 
"  he  wi  estled  with  God  and  prevailed."  We  must 
distinguish,  therefore,  between  two  elements  in  Jo- 
seph's emotion  :  tirst,  his  satisfied  reconciliation,  and, 
secondly,  his  inability  to  resti  ain  any  longer,  though 
in  presence  of  all  the  beholdi  rs,  the  strong  agitation 


of  his  swelling  heart.  See  a  full  representation  ot 
this  as  given  by  Delitzsch  (p.  558).  When,  however, 
he  says,  that  Benjamin's  brothers,  do  not  press  him 
(Benjamin)  with  reproachea,  notwithstanding  they 
had  reason  to  regard  him  as  guilty,  and  at  hav'ng, 
by  his  theft,  plunged  them  into  misfortunes,  there 
must  be  borne  in  mind  their  earlier  suspicions  as  ex- 
pressed ch.  xliil.  18.  Doubtless  they  now  conjec- 
tured that  they  were  the  victims  of  some  Egyptian 
intrigue  ;  still  they  recognized  it  as  a  divine  judg- 
ment, and  this  was  the  means  of  their  salvation.  Id 
their  resignation  to  suffering  for  Benjamin's  sake,  in 
their  sorrow  for  their  father's  distress,  Joseph  saw 
fruits  for  repentance  that  satisfied  him.  He  beheld 
in  them  the  transitiov  from  the  terror  of  judgment  to 
a  cheerful  courage  ol  self-sacrifice,  in  which  Judah 
oS'ers  hunself  as  a  victim  for  him,  inasmuch  as  he 
does  it  for  his  image.  This  draws  him  as  with  an 
irresistible  power  to  svmpathize  with  their  distress 
and  so  the  common  lot  becomes  the  commi>n  reeon- 
ciUation.— Cause  every  man  to  go  out  from  me. 
— He  wished  to  be  alone  mth  his  brethren  at  the 
moment  when  he  made  himself  known  to  them.  The 
Egyptians  must  not  see  the  emotion  of  their  exalted 
lord,  the  deep  abasement  of  the  brethren,  and  the 
act  of  holy  reconciliation  which  they  could  not  un- 
derstand. Neither  was  the  theocratic  conception  of 
the  famine,  and  of  his  own  mission,  for  Egyptian 
ears. — And  he  wrept  aloud. — With  iouil  cryings 
he  began  to  address  them ;  so  that  his  weeping  was 
heard  by  all  who  were  without,  and  even  by  the 
people  in  the  house  of  Pharaoh.  It  follows  that  Jo- 
seph's dwelling  must  have  been  near  the  palace  ; 
"  his  residence  was  at  Memphis."  (Knobel.) — I  am 
Joseph. — This  agitating  announcement,  for  which, 
however,  their  despair  may  have  prepared  them,  he 
knows  not  better  how  to  mitigate  than  by  the  ques- 
tion :  Doth  my  father  yet  Uve  1 — He  had  already 
heard  this  several  times,  yet  he  must  ask  again,  not 
because  he  doubted,  but  that,  in  the  assurance  of  this 
most  joyful  news  he  may  show  them  his  true  Israelit- 
ish  heart,  aud  inspire  them  with  courage.  Nor  are 
we  to  forget  that  Judah's  words  had  vividly  pictured 
to  him  the  danger  that  the  old  man  might  die  on  ac- 
count of  Benjamin's  absence,  and  that  it  now  began 
painfully  to  suggest  itself  to  him,  how  much  he  might 
have  imperilled  his  father's  life  by  the  trial  of  his 
brethren. — For  they  vrere  troubled. — In  their 
terror  they  seem  to  draw  hack. — -Come  near  to 
me,  I  pray  you. — I  am  Joseph  your  brother 
whom  ye  sold  into  Eg3rpt. — It  seems  as  if  he  had 
to  confess  for  them  the  thiug  they  most  dreaded. — 
NoTV  therefore  be  not  grieved. —  Seeing  their 
sorrow  and  repentance,  he  would  now  raise  them  to 
faith.  The  one  portion  of  them,  namely,  those  who 
were  conscious  of  the  greater  guilt,  must  not  mar 
this  favorable  state  of  soul,  and  render  faith  more 
difficult  by  their  excessive  mourning,  nor  should  the 
guiltless  (Reuben,  Judah,  Benjamin)  produce  the 
same  effect  by  angry  recriminations. — To  presarve 
life. — To  this  they  are  now  to  direct  their  atten- 
tion. 

3.  Vers.  5-13.  JosepKs  divine  peace,  and  (/p'itm 
mission. — To  preserve  life  did  God  send  me. — 
What  they  had  done  for  evil  God  had  turned  to  good. 
And  now,  having  repented  and  been  forgiven,  as  God 
had  shown  to  them  in  his  dealings,  they  are  now  in 
a  state  to  understand  his  gracious  purposes.  A 
closer  explanation  of  these  words,  which  would  re- 
quire the  giving  of  his  whole  history,  he,  for  the 
present,   discreetly   waives. — -And   yet  there   are 


6-24 


GENESIS,  OR   THE   flKST   BOOK   OF  MOSEi. 


five  years. — This  shows  already  the  point  towards 
which  his  mind  is  aiming — to  draw  them  down  to  Egypt, 
— Neither  earing  nor  liarvest. — A  vivid  represen- 
tation of  tlic  years  of  I'amine. — Before  you  to  pre- 
serve you. — The  preservation  of  Jacob's  house 
seems  now  of  more  importance  than  tliat  of  the 
Egyptians,  and  the  surrounding  peoples. — By  a 
great  deUveranoe. — The  question  wus  not  one  of 
kisistance  merely,  however  great,  but  of  deliverance 
iroiii  di-ath  and  famine.  It  may,  however,  be  so 
>;al'ed  in  reference  to  the  great  future,  and  as  con- 
taining in  it  the  final  deliverance  of  the  world. — So 
now  it  was  not  you, — but  God. — Here  he  makes 
a  [lointed  contrast ;  not  yon;  in  this  is  contained: 
first,  his  forgiveness ;  secondly,  his  declaration  of 
the  nullity  of  their  project,  and  its  dieappearanco  be- 
fore the  great  decree  of  God.  Thrice  does  he  make 
these  comforting  declarations.  But  in  vhat  respects 
was  it  God?  He  made  him,  first,  a  father  unto 
Pharaoh,  that  i:^,  a  paternal  counsellor  (2  Chron.  ii. 
12  ;  iv,  16).  "  It  was  an  honorary  distinction  of  the 
first  minister,  and  which  also  existed  among  the  Per- 
sians (Appendix  to  Esther  ii.  6;  vi.  10),  and  the 
Syrians  (1  Maccab.  xi.  32)."  Knobel.  These  words 
also  refer  to  the  interpretation  of  Pharaoli's  dreams, 
and  the  advice  connected  with  it.  The  consequence 
was,  that  he  obtained  this  high  position  which  he 
can  now  use  for  the  preservation  of  liis  fatlier's  house. 
— Come  down  unto  me. — The  immediate  invita- 
tion given  witliout  any  conference  with  Pharaoh 
shows  his  firm  position  ;  but  it  was,  nevertheless,  a 
hazardous  undertaking  of  his  agitated,  yet  confident 

heart. — In  the  land  of  Goshen (Ch.  xlvii.  1 1). — 

Raarases. — A  district  of  Lower  Egypt,  north  of  the 
Nile,  and  very  fruitful  (ch.  xlvii.  6,  11),  especially  in 
grass  (ch.  xJvi.  34).  "  Even  at  this  day  the  province 
of  Scharkijah  is  considered  the  best  part  of  Egypt 
(Robinson  :  '  Falsest.,'  i.  96)."  Knobel.  See  The 
SAME,  p.  333,  and  the  Biblical  Dictionai  ies.  See  also 
Bunsen — And  there  will  I  nouriih  thee. — The 
expression  CiW  IS  may  mean,  that  Hum  maye.it  not 
bec'inc  a  possession,  that  is,  fall  into  slavery  through 
poverty,  and  thus  Knobel  interprets  it  with  reference 
to  ch.  xlvii.  19,  etc. ;  but  it  may  .also  mean,  that  thou 
mayest  not  be  deprived  of  thy  possessions,  so  as  to  suf- 
fer want, — an  interpretation  which  is  to  be  preferred. 
— And  behold  your  eyes. — If  their  father  in  his 
disti'ur-t  (see  ver.  2.^)  should  not  credit  their  testimony, 
he  will  undoubtedly  believe  the  eyes  of  Benjamin. — 
All  my  glory. — He  perceives  that  his  aged  father, 
oppressed  by  sonnws,  can  only  be  revived  again 
through  vivid  representations  (see  ver.  27). 

4.  Vers.  14-15.  The  solemnity  of  the  sahttati  n. 
■ — Ano"  he  fell  upon  his  brother  Benjamin's 
neck. —  Mcnj.Tmii!  is  the  central  jioint  whence  leads 
out  the  way  to  reconciiialion. — Kissed  all  his 
bretliren. — The  :-eiJr;f  recognition,  of  reennciliation, 
and  of  saluta(i.;n. — And  wept  upon  them. — Dk- 
LiTzscii  :  "  While  he  embraced  them."  But  of  Hen- 
jamm  It  is  said,  he  wept  upon  his  neck.  Benjamin 
would  seem  to  remain  standing  whilst  the  brothers 
bow  themselves  ;  so  that  .Toseph,  .as  he  embraced, 
wept  u])on  them. — And  after  that  his  brethren 
talked  with  him. — Not  until  now  can  they  fpeak 
with  him, — now  that  they  have  been  called,  .ind 
been  forgiven,  in  so  solemn  and  brotherly  a  niftuner. 
'I'he  joy  is  gradually  brouglit  out  by  an  assurance, 
thrice  repeated,  that  he  did  not  impute  their  decil 
to  them,  but  reclignized  in  it  the  decree  and  hand 
»f  God. 

«.    'JVie  joyful  tnt^iii/f  lo  .laroh.      Vero    16-28. 


— Pharaoh's  eommission  to  Jacob. — And  the  faint 
thereof  was  heard. — At  the  recognition  JcsepL 
was  alone  with  his  brethren;  now  that  he  hai 
made  known  their  arrival,  he  avows  himself  as  be- 
longing to  them.— And  it  pleased  Pharaoh  well 
— KeeogJiitions  of  separated  members  of  the  eime 
family  have  an  extraordinary  power  to  mc'c  'Is 
human  heart,  and  we  already  know  that  Pharaoh  ^vaj 
a  prince  of  sound  discernment,  and  of  a  benevolent 
disposition.  But  what  was  pleasing  to  Pharaoh  waii 
also  pleasing  to  his  courtiers,  and  his  servants.  Be- 
sides, Joseph  had  rendered  graat  service,  and  had, 
therefore,  a  claim  to  Egvjitian  sympathy.  Thus  fa> 
a  dark  shadow  had  rested  on  his  descent;  for  hf 
had  come  to  Egypt  as  a  slave.  Now  he  appears 
as  a  member  of  a  free  and  noble  nomadic  family. 
— And  Pharaoh  said  unto  Joseph. — First,  he  ex- 
tends an  invitation  to  the  brethren  agreeing  with 
Joseph's  previous  invitation.  Then  Ibllow  s  a  com 
mission  to  Joseph,  the  terms  of  which  bear  evidence 
of  the  most  delicate  courtliness. — The  good  of  tha 
land, — This  is  generally  taken  as  meaning  the  best 
part  of  the  land,  that  is,  Goshen  (Raschi.  Gesenius, 
and  others).  Knobel,  according  to  vers.  20,  23,  "in 
terprets  it,  of  the  good  things  of  Egyjit :  whateve. 
good  it  possesses  shall  be  theirs.  The  connectioi 
with  the  following:  the  fat  of  the  land,  would  seen 
to  point  to  a  leasing  of  possession,  but,  of  course,  not 
in  the  sense  of  territorial  dominion.  It  is  not  an 
argument  against  this  that  the  leasing  of  places  ia 
afterwards  asked  for  (ch.  xlvi.  34  ;  xlvii.  4).  On  the 
contrary,  the  petition  there  made  rather  rests  on  a 
previous  general  promise. — Now  thou  art  com- 
manded.— Pharaoh  had  refrained  from  using  the 
form  of  command  towards  Joseph,  but  now  in  adop^ 
ing  it,  in  a  case  of  his  own  personal  interest,  it  must 
be  regarded  as,  in  fact,  a  refined  courtesy.  It  is  the 
very  strongest  language  of  authorization. — This  do 
ye. — He  regards  the  cause  of  Joseph,  and  his  bret'a- 
ren,  as  one  and  inseparable.  The  sense,  therefore,  is 
not :  cause  thy  brethren  so  to  do  (Knobel) ;  for  they, 
of  themselves,  could  not  take  wagons  from  Egypt. — 
For  your  little  ones. — "  Egypt  was  rich  in  wagons 
and  horses  ;  they  are  not  mentioned  among  the  no- 
madic Hebrews."  The  small  two-wheeled  wagons  of 
the  Egyptians  "could  be  also  used  on  the  roadless 
wastes  of  the  ilesert."  Keil. — Also  regard  not  your 
stuff. — They  slioidd  not  grieve  o\er  the  articles  of  fur- 
niture they  would  have  to  leave  behmd  ;  since  they 
would  have  everything  abundantly  in  Egypt. — The 
children  of  Israel. — A  decisive  ste[>  for  the  house 
of  Israel. — Joseph  gave  them  w^agons — and  pro- 
vision for  the  way. — Changes  of  raiment. — 
Lanoe:  Lit.,  festival  habits  (holiday  ch'thing)  as  a 
change  for  the  usual  dress. — But  to  Benjamin  ha 
gave  three  hvmdred  pieces  of  silver,  and  five 
changes  of  raiment. — He  makes  amends  to  this 
guiltless  br/;ther  alter  the  well-meant  alarm  which  he 
I  had  given  him. — And  to  liis  father.— In  these 
'  inesents  Itjve  .--eems  to  surpass  the  measure  of  its  aim. 
since  Jacob  had  been  invited  to  come  speedily  to 
1  Egypt  ;  but  there  might  possibly  be  hindranCf'S  to 
j  llie  journey.  Besides  the  ten  asses  were  for  the  com 
mon  transportation,  and  the  occasion  ol"their  dismis 
sioM  is  em|)loyed  to  send  along  with  them  costly 
things  of  various  kinds  from  the  land. — See  that  y« 
fall  not  out  by  the  way. — The  old  explanation:  da 
not  (|uarrel  by  the  way,  is  hehl  by  Knolnd,  Delitzach 
and  Keil,  in  opposition  to  Mie.haelis,  Gesenius,  and 
others,  who  make  it  an  admonition:  fear  not.  Bui 
the  language,  and  the  situn'ion,  both  favor   the  firsi 


CHAP.   XLJII.   1— XLV.   28. 


625 


hiterpretation.*  The  less  guilty  ones  among  them 
might  easily  lie  ti.'mpted  to  reproach  the  others,  as 
Reuben  had  done  already. — Joseph  is  yet  alive. — 
In  this  message  hi.s  heart  lost  its  warnth  -f-  and  joy. 
He  had  not  full  trust  in  them.  It  was  l.iy  no  means 
the  incredulity  ol'  joy  (Luke  xxiv.  44),  because  the 
news  seemed  too  strangely  good  to  be  true ;  rather 
had  his  suspicion,  in  its  reciprocal  working  with  their 
long  consciousness  of  guilt,  made  him  fundamentally 
mistrustful.  And  now  that  dreadful  shalit  of  Egypt 
tiiMis  out  to  be  his  son  Josepli !  Even  Benjamin's 
wii  ness  fails  to  clear  up  his  amazement. — And  when 
he  saw  the  \7agons. — Not  until  they  had  told  him 
all  the  words  of  Joseph,  and  added,  perhaps,  their 
own  confession — how  they  had  sold  him,  how  Joseph 
had  forgiven  them,  how  he  liad  referred  them  to  the 
divine  guidance — is  Jacob  able  to  believe  fully  their 
report ;  and,  now,  in  connection  with  all  this,  there 
come  the  Egyptian  wagons,  as  a  seal  of  the  story's 
truth,  aa  a  symbol  of  Joseph's  glory,  a  sign,  in  fact, 
from  God,  that  the  dark  enigma  of  his  old  years  is 
about  to  be  solved  in  the  light  of  a  "  golden  sunset." 
— It  is  enough. — ills  longing  is  appeased,  he  has  as 

good  as  reached  the  goal. — I  will  go The  old  man 

is  again  young  in  spirit.  He  is  for  going  immediate- 
ly ;   he    could  leap,  yes,  fly. 

"Now  purified  at  last,  with  hope  revived, 
Por  Ufe's  new  goal  he  starte." 

(See  the  close  of  the  (Edipits  Coloneia.)  Delitzsch  : 
"  Thus  Jacob's  spirit  lives  again. — And  Israel  said. — 
It  is  Israel  now  that  speaks.  How  significant  this 
change  of  name." 


DOCTRINAl,  AND  ETHICAL. 

(Ch.  xliii.  1— xliv.  17.) 

The   great   trial ;    1.    Its   inevitableness ;   2.    its 

*  rThe  old  rendering  is  supported  by  the  fact  that  the  pri- 
Doary  sense  of  TJ")  is  not /ear,  but  excitement  of  mind  in  any 
way,  like  Greek  opY'Ii  opyi^ofjLai,  by  which  the  LXX  translaxfl 
It,  Ps.  iv.  5  (dee,  also,  Eph.  iv.  26,  Be  ye  angry^  yet  sin  «o/), 
and  which  is  one  of  the  places  referred  to  by  Kosenniuller 
for  the  sense  of/ear.  In  the  othen|*laces  cited  by  him  the 
sense  of  anger^  or  excitement,  suits"  the  contest  best  ;  as 
Exod.  sv.  14  ;  Deut.  ii.  '25.  In  all  other  places  the  sense  of 
.•age  or  anger  (6p7^)  is  beyond  doubt.  There  is  no  intima- 
tion of  anything  on  tte  way  which  should  cause  feai  (in  the 
sense  of  terror,  commotion)  any  more  than  in  any  of  their 
previous  goings  and  comings.  The  fear  of  apprehension,  or 
anxiety,  such  as  might  be  felt  on  account  of  tile  mishap  of 
the  money  found  in  the  sacks,  would  be  expressed  by  a  very 
different  word.  Whereas  everything  in  the  context  renders 
this  advice  of  .Toseph,  tliat  they  should  get  into  no  disputes 
with  one  another,  vei-y  probable.  liXX,  iii)  op-yt^eade,  Syriac, 

■  lud  0uajv«i  on  thf  **Tod.     So  tho 


Targum.— T.  L]. 

t  [Hebrew,  !iab  3D''  and  his  heart  grew  c?iiU.  1%  is  the 
same  idea  as  the  Greek  mty,  iray,  ir^yvfjit,  an  onomaj.-Vii 
word  of  the  second  class,  denoting  some  resemblance  between 
he  sound  and  the  effect  produced— Aarrfness,  solidness,  com- 
pactness ;  hei\ce  solidify,  coldness.  The  heart  stopping  in 
iliill  and  amazement.  It  is  interesting,  too,  to  note  how 
oommon  in  language  is  this  metaphor,  or  secondary  sense, 
expressing  hope  and  joy  by  warmth,  distrust  and  despair  by 
a  chill.    As  in  the  Odyssey,  i.  167— 

ov$4  Ti?  iffiiv 
9aXir<apj},  elirep  tic  €in)^9oviiitv  a.vBp<JoiTu>v 
brjtriv  €\ev<Te<T0ou  •  Toy  3*  u»\eTo  v6<rTi.fi.ov  ^uoft. 

No  warmth  to  ua, — that  is,  no  warminff  hope,  should 
Miy  one  on  earth  declare  that  he  would  come  atrain, — for- 
ever gone,  the  day  of  his  return."  This  ie  very  much  as 
old  Jacob  felt.  Compare,  also,  the  Iliad,  vi.  412,  where 
9aXiru}p7j,  warmth,  in  this  sense,  is  opposed  to  chilling  grief. 
Kpvoc,  culdf  is  used  m  the  opposite  way. — T.  L.] 

40 


need ;  3.  its  apparent  end  (the  banquet) ;  4.  its  acm# ; 
5.  its  glorious  issue. 

1.  The  pressure  ^f  want,  and  its  power  in  the 
hand  of  providence:  1)  How  ine.\nrable  in  its  de- 
mands. Jaccib  is  to  deliver  up  Benjamin.  2)  How 
full  of  grace  in  its  designs.  By  it  alone  can  Jacob'* 
house  be  delivered  from  the  burden  of  deadly  guilt. 

2.  Judali's  confiiience.  "  A  lion's  whelp  "  (eh. 
xlix.  9).  This  confidence  he  would  not  have  had,  if 
he  had  not  formerly  proposed  to  sell  .Joseph  in  order 
to  save  him,  or  had  he  not  been  willing  to  sacrifice 
himself  foi-  Benjamin's  sate  return.  The  spirit  of 
self-sacrifice  is  the  great  source  of  courage. 

3.  It  is  in  the  name  of  Israel  that  Jacob  treat* 
with  his  sons  in  the  giving  up  of  Benjamm.  Uif 
reproach,  too  (ver.  6),  is  in  the  name  of  Israel.  It 
seems  to  come,  indeed,  from  Jacob's  weakness,  and 
to  be,  therefore,  wrongly  used;  but  behind  the  mere 
sound  there  lies  the  hidden  announcement  of  a  suspi- 
cion that  they  were  dealing  unfairly  with  the  sona 
of  Hachel.  \Ve  now  recognize  Israel's  character, 
especially  in  the  following  traits  :  1)  Not  to  his  other 
sons  does  he  entrust  Benjamin,  not  even  to  Reuben, 
whose  weakness  he  knows,  but  only  to  Judah,  whose 
frankness,  honesty,  and  strength  seem  to  inspire  him 
with  confidence.  2)  He  again  employs  the  old  weap- 
on, the  giving  of  presents  to  a  threatening  antago 
nist ;  yet  well  knowing  that  the  Egyptian  would  not, 
like  E.sau,  look  to  the  quantity  so  much  as  the  qual- 
ity of  the  things  offered,  and  so  he  sends  him  the 
most  highly  prized  or  celebrated  products  of  the 
land.  3)  With  a  severe  uprightness  does  he  require 
his  sons  to  return  the  money  found  in  their  sacks, 
and  thus  disarm  the  suspicion  of  the  Egyptian.  4) 
He  entrusts  to  them  Benjamin  as  their  brother.  5) 
He  commits  himself  to  the  protection  of  Almighty 
God,  i.  e.,  the  delivering  and  protecting  God  of  the 
patriarchs,  who  wrought  miracles  on  their  behalf. 
6)  He  resigns  himself  to  God's  providence,  even  at 
the  risk  of  becoming  entirely  childless. 

4.  TTu  prized  fruits  of  t/te  land  of  Canaan.  In 
Jacob's  words  there  appears  an  objective  poetry,  or 
the  poetry  or  the  lands,  as  it  may  be  called.  First 
of  all,  it  consists  in  their  noblest  products,  not  as 
they  serve  the  common  wants  of  life,  but  rather  its 
healing,  adornment,  and  festivity.  When  he  selected 
them,  however,  Jacob  could  have  had  but  little 
thought  how  mighty  the  influence  these  noble  gifts 
of  Canaan's  soil  would  have  upon  the  great  Egyptian 
ruler, — how  they  would  impress  him  as  the  wonders 
of  his  youth,  the  glories  of  his  native  land. 

5.  Joseph's  state  of  soul  at  the  appearance  of 
Benjamin:  1)  His  joy;  2)  his  deep  emotion  ;  3)  his 
doubt,  and  the  modes  of  testing  it :  a.  the  feast ;  6. 
the  cup ;  c.  the  claim  to  Benjamin.  If  at  the  first 
meeting  with  his  brethren  Joseph  had  to  struggle 
with  his  ill-humor,  he  now  has  to  contend  with  the 
emotions  of  fraternal  love. 

6.  The  agitating  changes  in  the  trial  of  Joseph's 
brethren  :  1)  From  fe^r  to  joy:  2)  from  joy  to  sor- 
row; 3 )  and  again  f'om  sorrow  to  joy. 

7.  'Their  negotianon  with  the  steward,  or  tht-  ile- 
lusions  of  fear.  They  are  innocent  (respecting  the 
money),  and  yet  guilty  (in  respect  to  their  old  crime) 
Having  once  murdered  confidence,  there  11"^  njwn 
them  the  penalty  of  mistrust,  compelling  tt^.o  tfl 
regard  even  Joseph's  house  as  a  place  of  tjcachery. 
They  could  have  no  trust  whilst  remaining  unrecOB 
ciled. 

8.  The  steward.  Joseph's  spiri*  had  been  ir> 
parted  to  his  subordinates. 


626 


GENESIS,  OR  THE  FIRST  BOOK   OF  MOSjiS. 


9.  Good  fortune  abounding  (the  money  given  to 
ihem  ;  Simeon  set  free  ;  the  honorable  reception  ; 
the  banquet;  the  messes);  and  yet  tbey  had  no 
peace,  because  the  pure  foundation  for  it  was  not  yet 
laid. 

10.  Joseph's  deep  emotion,  a  sign  of  reconcilia- 
tion. 

11.  The  banquet,  and  Egyptian  division  of  castes. 
(The  distinction  of  caste  is  here  recognized  as  cus- 
tom interpenetrated  by  dogma,  and  this  gives  the 
taetl.od  of  the  struggle.  Joseph  sends  messes  from 
his  table.  The  true  tendency  of  the  caste  doctrine 
Is  to  absorb  everything  into  that  of  the  priesthood.) 
Egyptian  forms  (honorary  dishes  ;  the  number  five). 
An  Israelitish  nie:il.  As  the  banquet  of  Joseph's 
joy,  of  his  hope,  of  his  trying  watch.  As  the  feast 
of  reviving  hope  in  Joseph's  brethren  ;  their  par- 
ticipation without  envy  in  the  honoring  of  Benjamin. 
As  an  introduction  to  the  last  trial,  and  a  prepara- 
tion for  it. 

12.  The  successful  issue  in  the  fearful  proving 
of  Israel's  sons. 

(Ch.  xUv.  18— xlv.  16.    Joseph  and  Judah.) 

1.  Judah's  speech.  Delitzsch:  "Judah  is  the 
eloquent  one  among  his  brethren.  His  eloquence 
had  carried  the  measure  of  Joseph's  sale  ;  it  had 
prevailed  on  Jacob  to  send  Benjaoain  with  them  ; 
and  here,  finally,  it  makes  Joseph  un;ible  to  endure 
the  restraint  which  he  wished  to  put  upon  himself." 
The  end,  however,  is  attained,  not  more  by  his 
touching  eloquence  than  by  his  heroic  deed,  when 
he  offers  himself  as  surety  for  Benjamin,  and  is 
willing  to  sacrifice  himself  by  taking  his  place. 

2.  And  I  said.  This  citing  of  Jacob's  language, 
in  Judah's  speech,  must  have  had  something  espe- 
cially agitating  lor  Joseph, — all  the  more  so  because 
the  speaker  is  not  aware  of  the  deep  impression  it 
must  have  made  upon  him.  In  this  citation  of  Ja- 
cob's last  words  in  respect  to  that  old  event,  there  is 
reflected,  as  Schroder  rightly  remarks,  Jacob's 
doubt.     I  said,  that  is,  I  thought  at  that  time. 

3.  The  moral  requisites  of  reconciliation,  whether 
human  or  divine,  are  quite  obvious  in  our  narrative. 
Reuben  represents  the  better  element  in  the  moral 
struggle,  Benjamin  the  innocent  jiarty,  Judah  the 
surety,  who  takes  upon  himself  the  real  guilt  of  his 
brethren  and  the  fictitious  guilt  of  Benjamin.  Re- 
pentance, faith,  and  the  spirit  of  sacrifice,  severally 
appear  in  these  representatives.  Thiough  three 
stages  do  these  elements  prepare  the  reconciliation 
to  Joseph's  heart  and  to  the  brethren  as  opposed  to 
him.  It  has  for  its  foundation  a  religious  ground, 
though  only  in  an  Old-Testament  measure.  The 
thrice-rei>eated  declaration  of  Joseph  :  Ye  have  not 
sent  me,  but  God  has  done  it,  is  the  strongest  expres- 
sion of  restored  peace  and  forgiveness.  As  Benja- 
min, so  to  speak,  had  taken  his  place,  the  coiiclusinn 
avails  :  Whatever  ye  have  done  to  bun,  ye  have  done 
it  even  unto  me. 

4.  It  is  an  especial  New-Testament  trait  in  Jo- 
»eph's  mode  of  thinking,  that  he  so  fully  recognizes 
how  the  sin  of  his  brethren,  after  having  been  atoned 
for,  is  entirely  taken  away ;  the  divine  providence 
tiring  turned  it  to  good.  This  truth,  which  he  so 
promptly  read  in  his  mi.ssion,  many  Christians,  and 
even  many  theologians,  are  yet  spelling  out  in  the 
letter.  Joseph,  however,  recognizes,  as  the  central 
point  of  the  divine  guidance,  his  mission  to  save 
Israel's  houtie  from  starvation,  and  to  preserve  it  for 


a  great  deliverance.  In  this  thought  there  lies  en 
closed  the  anticipation  of  a  future  and  an  enileal 
salvation.  For  this  end  the  treachery  of  the  bretb 
ren  is  first  turned  aica//,  as  guilt  expiated,  and  then 
under  the  divine  guidance,  tunted  to  good.  Thiu 
Joseph's  mission  becomes  a  type  of  the  cross  of 
Christ ;  though  the  expiating  points,  which  are  found 
separated  in  Joseph's  history,  are  wholly  concentra- 
ted ii.  the  person  of  Jesus.  Here  they  appear  in 
divers  persons  :  It  is  Reuben  the  .admouisher,  Beuja 
njin  the  innocent,  Judah  the  surety,  Joseph  thf 
betrayed  and  the  forgiving.  Jacob  the  father  of  a 
family  pressed  down  by  the  guilt  of  his  house. 

5.  Joseph's  kiss  of  peace  reminds  us  of  Christ's 
greeting  to  his  disciples  and  to  the  world. 

6.  Benjamin,  by  the  way,  became  in  after  times, 
a  wild  and  haughty  tribe,  then  deeply  humbled  (in 
the  days  of  the  Judges),  then  Judah's  rival,  in  the 
opposition  of  Saul  and  David,  then  Judah's  faithful 
confederate  and  protegee :  in  the  New-Testament 
time,  Paul  again,  its  great  descendant,  connects  him- 
self in  faithful  devotion,  with  "  the  lion  of  the  tribe 
of  Judah." 

7.  The  recognitions  of  relatives,  friends,  lovers, 
long  lost  to  each  other,  are  among  the  most  impor- 
tant occurrences  in  human  life,  especially  as  they 
appear  in  their  reality,  and  in  the  poetry  of  an 
titiuity  *  (see  Lange's  "  History  of  the  Apostolic 
Times,"  i.  p.  42).  In  the  most  conspicuous  points, 
however,  of  outward  recognitions,  are  reflected  the 
spiritual  (Luke  xv.  20),  and,  in  both,  those  of  the 
world  to  come. 

8.  The  ambiguous  forms  that  present  themselves 
in  the  history  of  Joseph,  and  in  which,  at  last,  Judah 
and  Joseph  stand  opposed  to  each  other,  lose  them- 
selves entirely  in  the  service  of  truth,  righteousness, 
and  love.  At  the  same  time  they  appear  as  imper- 
fections of  the  Old-Testament  life  in  comparison  with 
the  joy  of  confession  that  appears  in  the  New  Testa- 
ment. What  tliey  represent,  of  the  things  that  last 
forever,  is  the  caution  and  the  prudence  of  the  New 
Testament  wisdom.  "Be  ye  wise  as  serpents  and 
harmless  as  doves." 

(Ch.  xlv.  18-27.     Joseph  and  Jacob.) 

1.  The  joyful  news :  1 )  The  announcers :  Joseph, 
Pharaoh,  Egyptians,  the  sons  of  Jacob.  2)  Theii 
contents  :  Joseph  Uves ;  his  glory  in  Egypt ;  come 
down.  3)  Jacob's  incredulity ;  the  chill  of  his  heart 
at  the  words  of  his  sons,  whom  he  does  not  credit. 
4)  The  evidences  and  the  tokens  :  Joseph's  words, 
Pharaoh's  wagons.  5.  Jacob  becomes  again  Isiael 
in  the  anticipation  of  the  serene  clearing  up  of  his 
dark  destiny,  in  the  discharging  his  house  of  an  old 
ban.  Joseph's  life  restores  to  him  the  hope  of  a 
hap])y  death. 

2.  Delitzsch  :  "  In  Joseph's  history  the  sacred 
record  maintains  all  its  greatness  ;  here,  in  this  scene 


•  [The  dramatic  power  of  sucli  rccogiiitions  appears  In 
their  navin^  been  made  tho  eflective  points  in  some  of  th« 
noblest  Greek  tragedies.  Aristotle  has  a  special  section 
upon  the  iyayviipiaK,  as  it  is  tecbnic.ill.v  niimid,  in  bij 
Ars  rnrficti,  cll.  si.,  definiuK  it  as  tf  ayvoia-s  m  yyuytrit 
^era8o\ri.  i  «is  ^lAmi-  if  e'xSpM-  "e  cites  a-^  cxumples  tlie 
rec.it;iiiiions  in  the  Ddyssey,  :in.l  especially  that  ot  Oreoloj 
and  Iplii;;enia,  from  Jiuripidos,  Uo  might  have  cued,  a« 
a  slill  more  striking  example,  that  of  Oio.-tes  a  d  l-.ieeira, 
in  .'soirlioeles.  This  story  of  Joseph,  bad  it  been  knim-n  tc 
him,  would  hnvo  fmnished  the  great  critic  with  tho  lieal 
illustiatiim  of  what  he  calls  llie  paUielic,  rb  iroSot,  as  thi 
chief  clement  of  powr  in  the  dramatic  exhibition.--   T.. 


CHAP.   XLUI.    1— XLV.  28 


0!?1 


»1'  recognition,  it  celebrates  one  of  its  triumphs. 
It  is  all  nature,  all  spirit,  all  art.  These  three  here 
become  one;  each  word  is  bathed  iu  tears  of  sym- 
pathy, in  the  blood  of  love,  in  the  wine  of  happi- 
ness. The  foil,  however,  of  this  history,  so  beauti- 
ful in  itself,  is  the  6dja,  the  glory,  of  Jesus  Christ, 
wliich,  in  all  direction.-;,  pours  its  heavenly  light  upou 
it.  For  as  Judah  (?)  delivered  up  Joseph,  so  the 
Jewish  people  delivered  Jesus  into  the  hands  of  the 
heathen,  and  so,  also,  does  the  antitypal  history  of 
this  betrayal  lose  itself  in  au  adorable  depth  of  wis- 
dom and  divine  knowledge."  The  samk  :  This  Ja- 
cob, over  whom  comes  again  the  spirit  of  his  youth, 
is  Israel.  It  is  the  name  of  the  twelve-tribed  peo- 
ple, whose  migration  to  Egypt,  and  new-birth  out  of 
it,  is  decided  by  the  HD^S,  /  wU  go,  of  the  hoary 
patriarch. 


HOMELETICAIi  AND  PRACTICAI/. 

See  Doctrinal  and  Ethical.  Forms  of  character. 
Forms  of  reconciliation.  The  types  in  our  history. 
Tacbe  :  Joseph's  revelation  to  his  brethren — a  type 
of  Him  who  rose  to  his  disciples. 

(Ch.  xliii.  1— xliv.  17.) 

Starke  :  Ch.  xliii.  10.  Bibl  Tub. :  A  less  evil 
should  justly  be  preferred  to  a  greater. — The  same  : 
A  Christian  must  bear  with  resignation  the  troubles 
that  God  ordains. — At  the  door  of  the  house.  Per- 
haps that  they  might  leave  iu  time.  The  guilty  con- 
science interprets  everything  in  the  worst  way 
(Luther).  [Sitting  at  a  meal  is  more  ancient  than 
lying  (Exod.'xxxii.  6);  the  latter  mode  came  much 
later  into  use,  among  the  delicate  and  effeminate  Per- 
sians.]— OsiANOER  :  Let  every  land  keep  its  own  cus- 
toms, unless  they  are  in  themselves  indecent  and 
godless.  [Ch.  xliv.  15;  Joseph  is  said  to  have 
learned  magic  in  Egypt ;  but  this  is  hardly  credible.] 
• — [Ver.  9  ;  that  was  said  very  rashly  (?).] — Ch.  xliv. 
16.  Cramer:  God  knows  how  to  reveal  secret  sins 
in  a  wonderful  manner  (Ps.  1.  21). — Calwer  Hand- 
buch :  In  suft'ering  for  Benjamin,  they  were  to  atone 
for  their  sins  toward  Joseph. — Schroijer  :  Conscience 
is  greater  than  heaven  and  earth.  If  this  did  not 
exist  hell  would  have  no  fire  and  no  torment. 

(Ch.  lUv.  13— xlv.  16.) 

Starke  :  When  God  has  sufficiently  humbled 
hi«  faithful  children,  he  makes  a  way  for  their  es- 
cape (1  Cor.  X.  13). — Ch.  xlv.  5.  Lotiier  :  A  poor 
weak  conscieuce,  in  tlie  acknowledgment  of  its  guilt, 
is  tilled  with  anguish.  We  must  hold  up  and  coun- 
sel, open  heaven,  shut  hell,  whoever  can,  in  order 
that  the  poor  soul  may  not  sink  into  despair.  When 
a  Christian  has  been  exalted  by  God  to  high  worldly 
state,  hj  must  not  be  ashamed  of  his  poor  parents, 
bi  others,  sisters,  and  other  relatiomi,  nor  despise 
them  (Rom.  vlii.  28). — The  same  :  1  wonder  how 
Joseph  must  have  felt  when  he  came  to  kiss  Simeon, 
-he  ringleader  in  the  ciimes  cemmitted  against  him  ; 


and  yet  he  must  have  kissed  liiin,  too. — Compaiison 
of  Christ  and  Joseph,  according  to  Luther  and  Ram- 
bach. — Matt.  V.  24.  Calwer  Uimdbnch  :  That  is  th« 
most  rational  view  in  all  cases,  especially  in  tlie  dark 
dispensations  of  human  life,  not  to  halt  at  human 
causes,  or  stay  there,  but  to  look  at  God's  ways,  ai 
Joseph  does  here  ;  and  to  traee  his  leading,  like  a 
golden  thread  drawn  throug.i  all  the  follies  and 
errors  of  men. — Schroder  :  Here  (at  the  close  of 
J\idali's  speech)  is  the  time  that  the  cord  breaki 
(Luther). — The  thoughts  and  feelings  of  Jacob'i 
sons  are  all  directed  intently  to  this  one  thing:  Ben' 
jamin  must  not  be  abandoned  ;  everything  else 
ceases  to  trouble  them. — Judah  is  bold  because  he 
.■<pe:iks  from  the  strong  impulse  of  his  heart. — 
Luther,  on  Judah's  speech  :  Would  to  God  that  1 
might  call  upon  God  with  equal  ardor. — Judah  shows 
that  he  is  the  right  one  to  be  surety  (Richtcr).-  -Ju- 
dah may  have  closed  with  tears,  and  now  Joseph  be- 
gins with  them  (Richter). — Joseph  shows  himself  a 
most  affectionate  brother,  while,  as  a  genuine  child  of 
God,  he  points  to  him,  away  from  himself  and  his 
people. — In  God  all  discords  are  resolved.  Grace 
not  only  makes  the  sin  as  though  it  had  never  been, 
but  throws  it  into  the  sea  (Micah  vii.  19);  without 
abolishing  sin  as  sin,  thct  is,  as  unexpiated,  it  makes 
the  scarlet  dyed  as  white  as  snow  (Isa.  i.  18) — 
Heim:  Jerem.  Risler,  in  section  x\.  of  his  historical 
extracts  from  the  books  of  the  f-)ld  Testament,  pre- 
sents not  less  than  twenty-two  points  of  resemblance 
between  Joseph  and  Jesus.  Such  a  giithering,  how- 
ever, of  separate  resemblances  may  easdy  divert  ua 
from  the  main  features.  Each  essential  homogeneity 
is  always  reflected  in  many  resemblances.  Yet  Ris- 
ler's  parallel  is  quite  full  of  meaning  (see  Heim,  p. 
540).  As  yet  we  have  had  before  iis  the  fulfilment 
of  the  type  in  the  course  of  history ;  the  fulfilment 
of  the  other  half  still  lies  m  the  future  (namely, 
that  Jesus  makes  himself  known  to  the  Jews,  the 
brethren  who  rejected  him),  Zach.  xii.  10 ;  Matt, 
xxiii.  38,   39 ;   Rom.  xi.  25,  26. 

(Ch.  xlv.  17-28.) 

Starke  :  Egypt's  great  honor  and  glory ;  it< 
showing  hospitality  to  the  whole  Church,  that  is,  the 
house  of  Jacob.  After  dark  and  long  continued 
storms,  God  makes  again  to  shine  upon  his  people 
the  sun  of  gladness.  The  joy  of  pious  parents  and 
children  at  seeing  each  other  again  in  the  life  to 
come. — Schroder  :  (Three  hundred  pieces  of  silver, 
equal  to  two  hundred  dollars.)  He  not  only  wished 
to  show  his  love  to  his  brethren,  but  also,  to  induce 
the  absent  members  of  the  family  to  undertake  the 
journey  (Calvin).  On  the  journey  to  eternity  we 
must  not  become  angry,  either  with  our  compani^ins, 
or  with  God  {Berl.  Bib.).  Christians,  as  brethren, 
ought  not  to  quarrel  with  each  other  on  the  way  of 
life. — Heim  :  The  first  impression  that  the  joyful 
news  made  upon  the  aged  and  bowed-down  Jacob, 
was  to  cliiU  his  heart.  Cases  are  not  unfrequent  of 
apoplexy  and  sudden  death  arising  from  the  recep- 
tion  of  glad  tidings.  It  was  somewhat  Ske  the  joj 
of  Simeon  (Lukeii.  29,  30). 


628  GENESIS.  OR  THE  FIRST  BOOK   OF   MOSES. 


EIGHTH     SECTION. 

ItraePi  emigraiion  with  Ins  family  te  Egypt.     The  setileineni  in  the  land  of  Goshen.     Jatoi 
and  Pharaoh.     Joseph^ 8  political  EconoTuy.      Jacobus  charge  concerning  kis  burial  ai 

Canaan, 


Chaptirs  XLVI.  aud  XLVIl. 

1  And  Israel  took  his  journey  with   all  that  he  had,  and  came  to  Beer-sheba,  and 

2  offered  sacrifices  unto  the  God  of  his  father  Isaac.     And  God  spake  unto  Israel  in  the 

3  visions  of  the  night,  and  said  Jacob,  Jacob.     And  he  said,  Here  I  am.     And  he  said, 
I  am  God,  the  God  of  thy  father:  fear   not  to  go   down   into  Egypt;  for  I  will  there 

4  make  of  thee  a  great  nation:  I   will  go  down  with  thee  into  Egypt;   and  I   will  also 

5  surely  bring  thee  up  again ;  and  Joseph  shall  put  his  hand  upon  thine  eyes.     And  Jacob 
rose  up  from  Beer-sheba ;  and  the  sons  of  Israel  carried  Jacob  their  father,  and  their 

6  little  ones,  and  their  wives,  in  the  wagons  wliich  Pharaoh  had  sent  to  carry  him.     And 
they  took  their  cattle,  and  their  goods,  which  they  had  gotten  in  the  land  of  Canaan, 

7  and  came  into  Egypt,  Jacob,  and  all  his  seed  with  him  :   His  sons,  and  his  sons'  sons 

8  with  him,  his  daughters,  and  his  sons'  daughters,  and  all  his  seed  brought  he  with  him 
into  Egypt.     And  these  are  the  names  of  the  children  of  Israel,  which  came  into  Egypt, 

9  Jacob  and  his  sons  :   Reuben,  Jacob's  first-born.     And  the  suns  of  Reuben  ;   Hanoch 

[initiated  or  initiating,  teacher],  and  Phallu  [diBtingTiished],  and    Hezron  [Furst ;  blooming  one,  beauti- 

10  fill  one],  and  Carnu  [Furst:  noble  one,  Gesen.:  vine-dresser].     And  the  SOUS  of  Simeon;  Jeniuel 

[day  or  light  of  God],  aud  Jamlu    [the  right  hand,  luck],  and  Ohad  [Oesen.  :  gentleness;  Filrst :  strong], 
and  Jachin  [founder], and  Zohar  [lightening  one,  bright-shin  ng  one],  and  Shaul  [the  one  asked  for]  the 

11  son  of  a  Canaanitish  woman.     And  the  sons  of  Levi;   Gershon  [expulsion  of  the  profane  Q, 

Kohath    [congregation  of  the  consecrated?],  and  Merari    [harsh  one,  severe  one,  practifler  of  discipline?]. 

.2  And  the  sons  of  Judaii ;   Er  [see  chap,  xxxviii.  3],  and  Onan,  and  Shelah,  and  Pharcs,  and 

Zarah  :  but  Er  and  Onan  died  in  the  land  of  Canaan.     And  the  sons  of  Pharez  were 

i3  Hezron   [see  v.  9],  and    Hamul    [sparer?  gentle  one,  delicate  one].     And  the  SOUS  of  Issachar ; 

Tola  [worm,  cocus-worm,  one  dressed  in  crimson  cloth,  war-dress],  and  Phuvall  [=Phuah,  utterance,  speech, 
mouth],  and  Job  [=  -1'^'",  see  Numb.  xxvi.  29 ;  I  Chron.  vii.  1,  returner],  and  Shimron  [keeping,  guard- 

14  ing].      And  the   sons  of  Zebulun  ;    Sered  [escaped,  salvation],  and    Elon    [oak,  strong  one],  and 

15  Jahleel  [waiting  upon  God].  These  be  the  sons  of  Leah,  which  she  bare  unto  Jacob  in 
Padan-aram,  with  his  daughter  Dinah  :   all  the  souls  of  his  sons  and  his  daughters  wtra 

16  thirtv  and  three.  And  tlie  sons  of  Gad;  Ziphion  [beholder,  walchman,  the  seemg  one],  aud 
Haggi  [Chaygai,  the  festive  one],  Sliuui  [the  resting  one],  and  Ezbon  [Oesen. :  devoted  ;  Fiirst :  listener], 

17  Eri  [watchman],  and  Arodi  [descendants],  and  Areli  [heroic].  And  the  sons  uf  Asher, 
Jimnah  [fortune],  and  Ishuah  [like],  and  Isui  [alike,  ono  to  another?  twins?],  and  Beriah  [gift], 
and  Serah   [abundance],  their  sister ;   and   the   sons  of  Beriah  ;   Heber  [company,  associate], 

18  and  Malchiel  [my  king  is  God].     These  are  the  sons  of  Zilpaii,  whom  Laban  gave  to  Leah 

19  his  daughter,  and  these  she  bare  unto  Jacob,  even  sixteen  souls.  The  sons  of  Rachel 
10  Jacob's  wife  ;  Joseph  and  Benjamin.     And   unto   Joseph  in  the  land  of  Egypt  were 

born   Manas.seh    and  Ephraim'  [see  chap.  L,  etc.],  which  Asenath,   the  daughter  of  Poti- 

21    pherah  priest  of  On,  bare  unto  him.    And  the  sons  of  Benjamin  were  Belah  [see  chap- xiv.  j, 

deToun-r],  and  Becher  [yonng  camel  ?  youth],    and    Ashbel  [sprout],  Gera  [  =  ni5,  fighter?],  and 

Naaman  [loveliness,  graoefiil],  Ehi  [brotherty],  and  Rosh  [head],  Muppim  [adorned  one,  from  nc], 

?2  and  Huppim  [prutecied],  and  Ard  [raiert  from  -n^].  These  are  the  sons  of  Rachel,  which 
23  were  born  to  Jacob:  all  the  souls  were  fourtepn.  And  the  sons  [the  son]  of  Dan, 
M   Hiishim    [the  hast cner].     And   the   sons   of  Napnta.i;  Jahzeel   [alioted  by  God],   and   Gum 

25  [hedged  around,  protected  IJa],  and  Jezer  [image,  my  image],  and  Shillem  [avenger].  These  art 
the  sons  of  Billiah,  wliich   Laban  gave  unto   Rachel   his  daughter,  and  she  bare  these 

26  unto  Jacob ;  all  the  souls  were  seven.  All  the  souls  that  came  with  Jacob  into  Egypt, 
which  came  out  of  his  loins,  besides  Jacob's  sons'  wives,  all  the  souls  were  threescore 

i^  and  six:  And  the  sons  of  Joseph  which  were  born  him  in  Egypt,  were  two  souls;  al 


CHAPTER   XtYl.,    XLVH.  02t 


the  aouls  of  the  houso  of  Jacob,  which   came    into   Egypt,  were  threescore  ami   ten 

28  And  he  sent  Judah  before  him  unlo  Joseph,  to  direct  his  face''  unto  Gosiien;  and  thej 

29  came  into  the  land  of  Goshen.  And  Joseph  made  ready  his  chariot,  and  went  up  tc 
meet  Israel  his  father,  to  Goshen,  and  presented  himself  unto  him ;  and   he  fell  on  hit 

30  neck,  and  wept  on  his  neck  a  good  while.     And  Israel  said  unto  Joseph,  Now  let  m-'- 

31  die,  since  I  have  seen  thy  face,  because  thou  art  yet  alive.  And  Joseph  said  unto  hit 
brethren,  and  unto  his  father's  house,  I  will  go  up.  and  dhow  Pharaoh,  and  say  unto 
him,  My  brethren,  and  my  father's  house,  which  were  m  the  land  of  Cans  .an,  are  come 

32  unto  me  :  And  the  men  are  shepherds,  for  their  trade  hath  been  to  feel  cattle;  an  i 

33  they  have  brought  their  flocks,  and  their  herds,  and  all  that  they  have.  And  it  shall 
come  to  pass,  when  Pharaoh  shall  call  you,  and  sliall  say,  What  is  your  occupatii^u  ? 

'M  That  ve  shall  say.  Thy  servants'  trade  hath  been  about  cattle  from  our  youth,  even 
until  now,  both  we  and  also  our  fathers  :  that  ye  may  dwell  in  the  land  of  Goshen ;  for 
every  shepherd  is  an  abomination  unto  the  Egyptians. 

Ch.  XLViI.  1   Then  Joseph  came  and   told   Pharaoh,  and  said,   My  father   and   my 

brethren,  and  their  flocks  and  their  herds,  and  all  that  they  have,  are  come  out  of  the 

2  land  of  Canaan ;   and,  behold,  they  are  in  the  land  of  Goshen.     And  he  took  some  of 

3  his  brethren,  even  five  men,  and  presented  them  unto  Pharaoh.  And  Pharaoh  said 
unto  his  brethren,    What  is  your  occupation?     And   they  said  unto  Pharaoh,    Thy 

4  servants  are  shepherds,  both  we,  and  also  our  fathers.  They  said,  moreover,  unto 
Pharaoh,  For  to  sojourn  in  the  land  are  we  come ;  for  thy  servants  have  no  pasture  for 
their  flocks :  for  the  famine  is  sore  in  the  land  of  Canaan  :  now  therefore,  we  pray  thee, 

5  let  thy  servants  dwell  in  the  land  of  Goshen.     And  Pharaoh  spake  unto  Joseph,  saying, 

6  Thy  father  and  thy  brethren  are  come  unto  thee  :  The  land  of  Egypt  is  before  thee ; 
in  the  best  of  the  land  make  thy  father  and  brethren  to  dwell ;  in  the  land  of 
Goshen  let  them  dwell :  and  if  thou    knowest   any  men  of  activity  among  them,  then 

7  make  them  rulers  over  my  cattle.     And  Joseph  brought  in  Jacob  his   father,  and  set 

8  him  before  Pharaoh  :  and  Jacob  blessed  Pharaoh.     And  Pharaoh  said  unto  Jacob,  How 

9  old  art  thou?  And  Jacob  said  unto  Pharaoh,  The  days  of  the  years  of  my  pilgrimage 
are  an  hundred  and  tliirty  years  :  few  and  evil  have  the  days  of  the  years  of  my  life 
been,  and  have  not  attained  unto  the  days  of  the  years  of  the  life  of  my  fathers  in  the 

10  days  of  their   pilgrimage.     And   Jacob   blessed   Pharaoh,  and   went  out  from    before 

11  Pharaoh.  And  Joseph  placed  hi.s  father  and  his  brethren,  and  gave  them  a  possession 
in  the  land  of  Egypt,  in  the  best  of  the  land,  in  the  land  of  Rameses  [Ramses,  son  of  the  sun. 

12  The  name  of  several  Egyptian  kings],  as  Pharaoh  had  commanded.  And  Joseph  nourishc'l  his 
father,  and  his  brethren,  and  all   his  father's  household  with  bread,  according  to  their 

13  families'    [Sunsen:  "To  each  one  according  to  the  number  of  liis  children"].       A-Uii  there  was  no  hieni 

in  all  the  land;   for  the  famine  was  very  sore,  so  that  the   land   of  Egypt,  and  all   the 

14  land  of  Canaan,  fainted'  by  reason  of  the  famine.  And  Joseph  gathered  up  all  the 
money  that  was  found  in  the  land  of  Egvpt,  and  in  the  land  of  Canaan,  for  the  corn 

15  which  they  bought;  and  Joseph  brought  the  money  into  Pharaoh's  hou.«e.  And  when 
money  failed  in  the  land  of  Egypt,  and  in  the  land  of  Canaan,  all  the  Egyptians  came 
unto  Joseph,  and  said.  Give  us  bread  :   for  why  should  we  die  in  thy  presence?  for  the 

16  money  faileth.     And  Joseph  said,  Give  your  cattle ;  and  I  will  give  you  for  your  cattle, 

17  if  money  fail.  And  they  brought  their  cattle  unto  Joseph;  and  Joseph  gave  them 
bread  in  exchange  for  horses,  and  for  their  flocks,  and  for  the  cattle  of  the  herds,  and  for 

18  the  asses;  and  he  fed  them  with  bread  for  all  their  cattle  for  that  year.  When  that 
year  was  ended,  they  came  unto  him  the  second  year,  and  said  unto  him,  We  will  not 
hide  it  from  my  lord,  how  that  our  money  is  spent ;  my  lord  also  hath  our  henls  of 
cattle  ;   there  is  not  aught  left  in  the  sight  of  my  lord,  but  our  bodies,  and  our  lands : 

i9  Wherefore  shall  we  die  before  thine   eyes,  both  we  and  our  land  ?     Buy  us  and   our 

land  for  bread,  and  we  and  our  land  will  be  servants  unto  Pharaoh ;  and  give  us  seed, 
20  that  we  may  live,  and  not  die,  that  tlie  land  be  not  desolate.     And  Joseph  bought  all 

li.e  land  cf  Egypt  for  Pharaoh  ;  for  the  Egyptians  sold  every  man  his  field,  because 
tl   ths  fiinine  prevailed  over  them  :  so  the  land  became  Pharaoh's.     And  as  for  the  people, 

ha  removed  them  to  cities  '  from  one  end  of  the  borders  of  Egypt  even  to  the  other  end 
22  thereof.     Only  the  land  of  the   priests  bought   he  not ;   for   the  priests  had  a  portior 

assigned  them  of  Pliaraoh,  and  did  eat  their  portion  which  Ph;  -aoh  gave  'hem     when- 


630  GENESIS,  OR  THE  FIRST  BOOK   OF   MOSES. 

23  fore  they  sold  not  their  lands.  Then  Jor^epli  said  unto  the  people,  Behoh],  1  have  bought 
vou  this  day,  and  your  land,  for  Pharaoh  ;   lo,  here  is  seed  for  you,  and  ye  shall  sow  the 

24  land.  And  it  shall  come  to  pass,  in  the  increase,  that  ye  shall  give  the  tit'th  par^  nuto 
Pharaoh,  and  four  parts  shall  be  your  own,  for  seed  of  the  held,  and  for  your  (bod,  and 

'lb  for  them  of  your  households,  and  for  food  for  your  little  ones.  And  they  saitl,  Thou  has! 
saved  our  lives :  let  us  hnd  grace  in  tlie  sight  of  my  lord,  and  we  will  be  Pharaoh's  ser 

26  vants.  And  Joseph  made  it  a  law  over  tlie  land  of  Egypt  unto  jhis  day,  that  Pharaoh 
should  have  the  fifth  part;  except  the  land  of  the  priests  only,  which  became  not  Ph.v 

27  raoh*s.     And  Israel  dwelled  in  the  land  of  Egypt,  in  the  country  of  Goshoii;  and  they 

28  had  possessions^  therein,  and  grew,  and  multiplied  exceedingly.  And  Jacob  lived  in 
the  land  of  Egypt  seventeen  years  ;  so  the  whole  age  of  Jacob  was  an  hundred  forty 

29  and  seven  years.  And  the  time  drew  nigh  that  Israel  must  die;  and  he  called  his  son 
Joseph,  and  said  unto  him,  If  now  I  have  found  grace  in  thy  sight,  put,  I  pray  thee,  thy 
hand  under  my  thigh,  and  deal  kindly  and  truly  wiih  me;   bury  me  not,  I  pray  thee,  in 

30  Egypt:   But  I  will  lie  with  my  fathers,  and  thou  slialt  carry  me  out  of  Egypt,  and  bury 

31  me  in  their  burying-place.  And  he  said,  1  will  do  as  thou  hast  said.  And  he  said,  Swear 
unto  me.     And  he  sware  unto  him.     And  Israel  bowed  himself  upon  the  bed's  head. 

[1  Ch.  ilvi.  20.— The  LXX  have  added,  after  Manasseli  and  Ephraim,  averse  seemingly  fi-om  1  Chron.  vii.  14,  but 
diflfering  so  much,  both  from  the  Hebrew  of  that  place,  and  from  the  LXX  itself,  that  it  can  hardly  be  recognized.  No 
other  ancient  version  has  it.  It  is  not  in  the  Samaritan,  which,  in  most  cases  of  variance,  has  been  made  to  conform  to 
the  LXX.  If  it  was  in  some  old  Hebrew  copies,  it  had  clearly  been  put  in  to  carry  out  the  line  of  Joseph  ;  and  tliis  showa 
as  how  explanatory  scholia,  referring  to  later  things,  may  have  got  a  place,  and  some  of  them  an  abiding  place,  iu  the 
text  of  Genesis-— T.  L.) 

[3  Ver.  28.— n"yinb  ,  to  show  the  way — ir^f.  Hiphil  of  iT^^ .  This  makes  a  very  good  sense  here,  but  there  is  some 
reason  for  doubting  it,  since  the  LXX  render  ovvajT^aoi,  as  though  they  had  read  Hfit'lpS  here,  as  well  as  just  below. 
To  the  LXX,  as  usual,  the  Samaritan  is  conformed,  and  gives  P5<^p3  twice.    The  Syriac  has  g^*^^^/^  ,  to  appear 

iinto,  or  bt  seen,  which  shows  that  the  trrxnslator  read  rt<"nnb  (for  PX^nb),  llophal  infinitive  of  the  verb  HX^  , 
or  regarded  Plinb  as  being  the  same  defectively  written.  Xhi!*  has  some  support  from  what  immediately  follows  in 
▼er.  29,  T^bx  Nl'^1  (Niphal  of  nxi),  and  appeared,  or  *' presented  himself'*  to  him.  The  Targum  of  Onkelos  renders 
it  to  meet  him  ;  which  shows  also  the  reading  PX'ipb  ,  like  that  of  the  LXX.— T.  L.] 

[3  Ch.  xlvii.  12.— r(I3n  ""Sb  .  This  is  sometinies  a  phrase  of  comparison,  or  proportion,  as  also  •^SS' (see  Lev,  sx7. 
52;  Numb,  vi,  21;  Ksod!  xii.4,  etc.),  yet  here  it  is  more  expressive  taken  literally,  to  (he  mouth  of  the  litUe  onesy  pre- 
Berving  the  sense  of  proportion,  yet  showing,  at  the  same  time,  Joseph's  pathetic  care— seeing  to  the  wants  and  providing 
appropriate  fond  even  for  the  youngest  in  the  great  company. — T.  L.] 

(■*  Ver.  13.— y"ii<n  ribn".  TheTextus  Sam:iritanu6  has  xbpi  (xbni ),  which  Rosenmuller  condemns  as  a  mere 
gloss.  It  seems,  liowever,  to  be  the  same  word,  only  with  a  different  orthography,  X  for  n  ;  and  so  all  the  old  interpre- 
ters regarded  it— either  reading  X-P^  ,  or  regarding  nbpi  as  equivalent  to  it;  LXX  efeAiwe,  failed,  fainted;  Syriac 
h*&'^^» ,  was  desolate.  Literally,  if  we  read  nX5,  the  land  was  weary,  faint.  So  the  Greeks  use  the  verb  Kanvoi  of 
lands  and  cities  as  well  as  of  persons.  Such  a  poetic  transfer  has  great  pathos.  So  also,  in  Hebrew,  is  the  verb 
P^''U  ,  to  rest,  transferred  to  the  land.  Conip,  Lev.  xxvi  34,  35.  As  also  other  verbs  by  the  same  or  an  opposite  figure  ; 
Is.  xxiv.  4,  b^P  7^b'22  ribb'Cii  V"iXri  nbnO  Jlbzi^ ,  mourning,  withering,  is  the  land,  languid  and  xoasting  the  world. 
There  Is  no  need  of  suppo6inij;'a  different  root,  as  Gesenius  does,  or  of  comp;tring  it  with  HHD  ,  which  is  quitr  a  diflerent 
word.    See  in  the  (Edipus  Tyrannus  of  Sophocles,  26,  the  description  of  a  land  wasting  with  famine  imd  pestilence 

AtQivovaa.  uev  xdXv^tv  eyKapiroi^  \6ov6f. 

-T.  L.] 

1»  Ver.  21.— D^'^si  ink  1i2iT1 ,  tram/erred  it  Ulie  people)  lo  cities,  etc.  The  LXX  read  here  C'lSsb  IPX  n^Sl'fl. 
which  is  good  Hebrew,  nutwithstandinR  what  RoseninullLT  nays  about  it,  and  render  accordingly,  (coTcBouAwaoTo  avr^ 
M  naihtK,  malic  Ihem  serve  him  as  servants,  which  would  not,  however,  be  slavery,  in  the  Bensc  of  man-ownership,  ac- 
sordiiiK  to  the  most  modern  notion,  but,  rather  an  increaso  of  their  civil  subjection.  The  Samaritan  has  the  Hebrew 
corresponding  to  this  ;  but  the  whole  iirgumcnt  of  Ocsoniua  on  that  codex  goes  to  show  that  it  is  everywhere  a  contorm- 
ing  to  the  LXJC,  rather  than  an  older  text  whence  the  rcailings  of  tho  LXX  were  derived.  See  on  this  passage  his 
tract  De  Penlaleuchi  damarilani  Origire,  etc.  p.  39.  The  Hebrew  gives  a  clear  and  satisfactory  sense,  as  it  stinds,  and 
the  whole  aspect  of  tlio  case  proves  that  the  change  was  frmu  that  reading  rather  than  to  it.  The  Targum  agrees  with 
the  Hebrew.  Su  does  the  .Syriac,  only  with  more  clearness,  having,  instead  of  the  single  word  D^~i'  ,  a  repetition, 
|-  w  V  I'  n  v^  from  dty  lo  city,  or  ralher,  /rum  farm  to  farm.  Raschi  says  he  did  this  to  bicak  up  thtir  title  by 
4e?troylng  the  rosirlence  as  a  memorial  of  ownership,  and  so  preventing  seditiona,  as  Orolius  also  remarks  upon  tl.cp  iioe 
rhe  common  loading  is  confirmed  by  .Tosephus,  Anliq,  Jud.  li.  7,  7. — T.  L.] 

[•  \'er.  27.— n3  ^THX'".  The  NiphnI  form,  with  its  jmssive,  reflexive,  or  deponent  sense,  makes  tho  expreseiot 
■;or«  concBj-ocd  exactly  to' the  teclinieiil  language  of  the  English  lunuooii  law  in  icg.ird  to  the  holding  of  lanA—tlieij  w/Tl 
itized  t,f  i7--the  passive  of  the  liaheudum  el  fenendum  in  tlie  languago  of  a  grant.  Compare  .Tosh.  xsii.  d  cr-THX  y^ii 
na  mn  X3  TBN  ,  "  l  ho  land  of  their  holding  "  of  which  they  were  seised,  as  tenants  in  fee.  having  had  "  Ivcry  o/  seisin  " 
llvon  to '.hem,  nUJiS   TB  ,"  by  the  hand  of  Moses."    Compare  also  Numb,  xxxii.  30,  caDina  1insi5l,"and  Ihc] 


I 


CHAP.   XLVI.,   XLVII. 


«3 


m«n  teized  (that  i8,  they  had  ponsessiou  pven  them)  in  the  midst  of  you."  In  the  verse  before  (Gen.  slvii.  Ifl),  JcsepI 
is  8a;d  to  have  given  them  possession  (acting  doubtless  as  agent  or  attorney  to  the  kin^,  the  chief  lord,  or  holder  in  capitf\ 
that  is,  livery  of  scisinyia  some  such  manner,  or  with  some  such  ceremonies  as  are  described  in  our  old  common-law  book* 
P'H-  riOl^  rrnX  ciU^T ,  *'  and  Joseph  put  it  for  a  decree" — a  inerL  trial  of  the  grant,  DTH  ~fV ,  unto  this  dayj  tea 
is,  "in  fee  **—in  perpeiuum.  It  is  interesting  to  notice  how  strikingly  similar  have  been  the  law-language  and  ceremcv 
niso  of  ditferent  ages.  Compare  the  prophetical,  or  spiritual,  grant,  Ps.  ii.  8,  where  H-TriX  has  the  same  emphaaie,  "the 
lations  for  an  inherilance,  the  ends  of  the  earth  for  a  holding  forever."— T.  L.] 


PRELIMINARY  KEIIAEKS. 

1.  The  transplantation  of  the  house  of  Israel  to 
Egypt  under  the  divine  sanction  in  the  genesis  of  the 
people  of  Israel,  and  under  the  protection  afforded 
by  the  opposition  to  each  other  of  Egy|)tian  preju- 
dice and  Jewish  custom ;  this  being  with  the  definite 
reservation,  confirmed  by  an  oath,  of  the  return  to  Ca- 
naan.   Such  is  the  fundamental  idea  of  both  chapters. 

2.  Knobel  finds  a  manifold  difference  in  the  his- 
tory contained  in  chapters  xlvi.-xlviii.,  "  between 
the  ground  scripture  as  it  is  accepted  by  him,  and  the 
amplification  of  the  later  editor."  According  to  the 
Eloliist  (he  says),  Manasseh  and  Ephraim  are  said  to 
have  been  youtlis  ah'eady,  whilst  here,  that  is,  in  the 
"  amplification,"  etc.,  they  appear  as  boys  (eh.  xlviii. 
8-12).  In  the  narrative  of  the  Eloliist,  Jacob's  re- 
quest respecting  his  burial  is  directed  to  all  his  chil- 
dren, whilst  here  it  is  made  to  Joseph  only  (ch. 
xlvii.  .'?1).  And  this  is  held  up  as  a  discrepancy  ! 
See  another  specimen  of  this  critical  dust-raising,  p. 
336.  Here  again  Knobel  knows  not  how  to  take 
the  significancy  of  his  a-ra^  Aeyofiena.  Even  "tl. 
ver.  23,  must  answer  as  proof  of  a  second  Jehovistic 
document. 

3.  Ch.  xlvii.  and  xlviii.  are  taken  by  Delitzsch  as 
Belonging  tb  the  superscription,  as  containing  Jacob's 
testamentary  arrangements. 

4.  Tlie  contents:  1)  Jacob's  departure,  ch.  xlvi. 
1-7 ;  2)  Jacob's  family,  ver.  8-27  ;  3)  tlie  reunion 
and  mutual  salutation  in  the  land  of  fTOshen,  ver. 
28-34  ;  4)  introduction  of  Joseph's  brethren  .and 
his  f ither  Jacob  to  Pharaoh ;  grant  of  the  Goslien 
territory  ;  the  induction  and  settlement  of  the  house 
of  Israel,  ch.  xlvii.  1-12;  6)  Joseph's  administration 
in  Egypt,  ver.  13-26 ;  6)  Israel  in  Egypt  and  the 
proviso  he  makes  for  his  return  to  Canaan,  even  in 
death,  vers.  27-31. 


EXEGETIOAI,  AND   CRITICAL. 

1.  J,icob's  depnrtiire  (ch.  xlvi.  1-7). — And  Is- 
rael took  his  journey. — Even  as  Israel  he  had  a 
human  confidence  that  he  might  follow  .loseph's  call 
to  Egypt.  But  as  a  patriarch  he  must  have  the  di- 
vine sanction.  Until  tli'S  time  he  might  liave  doubts. 
When  he  halted  at  Beer-sheba  ("  the  place  of  Abra- 
ham's tamarisk  tree,  and  of  Isaac's  altar  ")  he  offered 
sacrifice  to  the  God  of  his  fathers — a  peace  offering, 
which,  in  this  case,  may  also  be  regarded  as  a  th;\nk- 
oifering,  an  offering  of  inquiry,  or  in  fulfillment  of  a 
70W.  It  must  be  remembered  that  Isaac  once  had 
It  in  view  to  journey  to  Egypt,  had  not  (!od  forbid- 
'len  him.  And  so,  in  the  last  revelati(m  tliat  Jacob 
eceived,  in  the  night-vision,  there  comes  to  him  a 
^oice,  saying,  Jacob,  Jacob ;  just  as  Abraham  had  to 
)p.  prepared  by  a  decisive  prohibition  in  the  repeated 
fall,  Abraham,  .\braham,  ch.  xxii.  11,  so,  in  a  similar 
nay,  must  Jacob  liere  be  prepared  fur  g'ting  onward 
to  Egypt.  The  reve'ation  wliich  Abraham  had,  ch. 
XV.,  might  seem  dark    to  him.     Its   import   neitlier 


held  him  back  nor  urged  him  forward  on  the  jour 
uey.  The  transplantation  of  his  liouse  to  Egypt  wa« 
a  bold  undertaking.  On  this  account  the  (lod  of  bit 
fathers,  the  Providence  of  his  fatliers,  reveals  himself 
to  him  as  God  SI,  the  powerful  one,*  with  whom  he 
may  safely  undertake  the  journey,  notwithstanding 
tlie  apparent  inconsistency  that  he  is  leaving  the 
land  of  promise.  The  main  thing  in  the  divine 
promise  now  is,  that  he  is  not  only  to  become  a 
mighty  people  in  Egypt,  but  tliat  he  shall  return  to 
Canaan.  Tlie  latter  part  might  be  fulfilled  in  the  re- 
turn of  his  dead  body,  but  tliis  would  be  as  symbolic 
pre-representation  of  the  fact  tliat  Israel's  return  to 
Canaan  should  be  the  return  of  his  people.  The 
firmness  of  the  departure  appears  in  tlie  fact  that 
Israel,  with  wives  and  children,  allows  himself  to  be 
placed  on  Egyptian  wagons,  and  tliat  they  took  witli 
them  all  the  movable  property  that  they  possessed 
in  Canaan.  The  picture  of  such  a  migration  scene 
upon  the  monument  of  Beni  Hassan  is  described  by 
Hengstenbeig,  "  Hoses  and  Egypt,"  p.  37,  etc. 
"  Jacob  is  now  to  die  in  Egypt ;  this  death,  however, 
in  a  foreign  land,  is  to  have  the  alleviation  that  Jo- 
seph sliall  put  his  hand  upon  his  eyes.  This  last 
service  of  love  was  also  customary  among  other  an- 
cient nations  (comp.  Hom.  II.  xi.  453,  etc.-|-)."  Kno- 
bel. Concerning  the  wagons,  see  Delitzsch,  p.  .562. 
2.  Jacobs  house  (vers.  8-27).  Three  things  are 
here  to  be  considered:  1)  The  number  7ii;  2)  the 
enumeration  of  the  children  and  gr.mdchildren  who 
may  have  been  born  in  Egypt;  3)  tlie  relation  of  the 
present  list  to  the  one  given  Numb,  xxvi.,  and  I 
Chron.  ii.  The  numbering  of  the  souls  in  Jacob's 
household  evidently  points  to  the  important  symbolic 
number  70.  This  appears  in  its  significance  through- 
out the  history  of  the  kingdom  of  God.  It  is  re- 
flected in  the  ethnological  table,  in  the  70  elders  of 
Moses,  in  the  Jewish  Sanhedrin,  in  the  AlexandriaiA 
version  of  the  LXX,  in  the  70  disciples  of  our  Lord, 
in  the  Jewish  reduction  of  the  heathen  world  to  70 
nations.  Ten  is  the  number  of  the  completed  hu- 
man development,  seven  the  number  of  perfection 
in  God's  work ;  seventy,  therefore,  is  the  develop- 
ment of  perfection  and  holiness  in  God's  people. 
But  between  the  complete  deveiopment  and  the  germ 
tiiere  mu^t  be  a  correspondence  ;  and  this  is  the 
family  of  the  patriarch,  consisting  of  seventy  souls. 
"Tlie  number  seventy  is  the  mark  by  which  the 
small  band  of  emigrants  is  sealed  and  stamped  as 
the  holy  seed  of  the  people  of  God."  Delitzsch.  On 
tlie  manner  in  wliich  the  number  70  is  formed  out 
of  tlie  four  columns,  Leah,  Zilpali,  Rachel,  Bilhah, 
see  Dklitzsch.  p.  563  ;  Keil,   p.  270.     It   is   to  b« 

♦  [Oui-  English  translation,  J  am  God,  fails  here  in  no4 
giving  the  article  (bXH),  or  any  emphasis  of  expresnioa 
equivalent  to  it.  The  best  way  would  have  been  to  give  th« 
name  itself— /o»i  El — as  elsewhere  there  is  given  the  nan* 
E!  Sh.addai,  or  else  the  meaning  of  the  name  as  Lange  ren- 
ders it — I  am  the  Mighty  One,  the  God  of  thv  fatberfl.- 
T.  L.l 

t  [See  a'po  the  Odyssey  xi.  4'26 ;  xxi\  296,  and  a  verj 
toucliiu'j'  passage  to  the  same  etfect  in  the  Elect  "a  of  Sonho 
cles.  1138— T.  r..l 


632 


GENESIS,  OR   THE   FIKST   BOOK    OF    MOSES. 


observed  that  Diiiali,  as  an  unmarried  heiress,  con- 
«titutefl  an  independent  member  of  the  house,  just  as 
Serah.  daughter  of  Asher  (rer.  17);  whilst  it  may 
De  supposed,  in  respect  to  the  other  daughters  and 
granddaughters,  that  by  marriage  they  became  incor- 
porated with  the  families  and  tribes  that  are  men- 
Honed.  The  fact  that  a  son  of  Simeon  is  specially 
mentioced  as  the  son  of  a  Canaanitish  woman,  shows 
that  it  was  the  rule  in  Jacob*s  house  to  avoid  Ca- 
naanitish marriages,  though  the  "  Islimaelitish,  Ke- 
turian,  and  Edomitic  relationship  still  stood  open  to 
them."  Keil.  The  ancient  connection,  however,  with 
Mesopotatnia,  Laban  had  impaired,  if  not  entirely 
interrupted.  A  similar  enumeration,  Exod.  i.  5 ; 
Deut.  X.  22  ;  whilst  the  LXX,  and,  after  it.  Acts  vii. 
14.  presents  the  number  75,  by  counting  in  the  five 
sons  of  Ephraimand  Manasseh  according  to  1  Chron. 
viii.  14  (see  note  by  Keil,  p.  271),  an  enumeration  by 
which  the  persons  named  are  still  more  distinctly 
set  up  as  heads  of  families. 

As  to  what  farther  relates  to  the  sons  of  Pharez, 
the  sons  of  Benjamin,  etc.,  it  is  clear  that  when  it  is  said 
of  Jacob,  that  he  brought  all  these  souls  to  Egypt,  it 
must  have  the  same'  meaning  as  when  it  is  said  of 
his  twelve  sons,  that  lie  brought  them  out  of  Meso- 
potamia, though  Benjamin  was  born  atterwards  in 
nis  home.  The  foundation  of  the  Palestinian  family 
state  was  laid  on  the  return  of  Jaeob  to  Canaan, 
whilst  the  formation  of  the  Egyptian  family  state, 
and  of  its  full  patriarchal  development,  was  laid  when 
he  came  to  Egypt.  The  idea  goes  ahead  of  the  date. 
Baumgarten  urges  the  literal  conception  ;  but  the 
right  view  of  the  matter  is  given  by  Hengstenberg. 
For  a  closer  discussion  of  the  question  see  Keil,  p. 
271,  and  Delitzsch,  p.  564;  especially  in  relation  to 
the  difficulties  of  Knobel,  p.  340.  Keil:  *'It  is  clear 
that  our  list  contains  not  only  Jacob's  sons  and  grand- 
sons already  born  at  the  time  of  the  emigration,  but 
besides  this,  ail  the  sons  that  formed  the  ground  of  the 
twelve-tribed  nation, — or,  in  general,  all  the  grund- 
ind  great-grandchildren  that  became  founders  of 
mischpa-hoth,  or  independent,  self-governing  fami- 
lies. Thus  only  can  the  fact  be  explained,  the 
fact  otherwise  inexplicable,  that,  in  the  days  of 
Moses,  with  the  exception  of  the  double  tribe  of 
Joseph,  there  were,  in  none  of  the  tribes,  descend- 
ants from  any  grandson,  or  great-grandsons,  of  Jacob 
that  arc  not  mentioned  in  this  list.  The  deviations 
in  the  names,  as  given  in  Numb,  xxvi.,  and  in  Chroni- 
tles,  are  to  be  considered  in  their  respective  places." 
We  refer  here  to  Kkil,  p.  'J72;  Pklitz^ch,  p.  5fi5. 

3.  Their  re-union  ami  grcethifjs  hi  thi'  Jnud  of 
Goshen.  Ver,  28-34.— And  he  sent  Judah.— 
Judaii  has  so  nobly  approved  himself  true  and  faith- 
ful, wise  and  eloquent,  in  Joseph's  history,  that 
Jacob  may,  with  all  confidence,  send  him  before  to 
prepare  the  way.  Judah's  mission  is  to  receive 
Joseph's  directions,  in  order  that  he  himself  may  be 
a  guide  to  Isra<'l,  and  lead  him  unto  the  land  of 
Goshen.  Joseph,  however,  hastens  forward  to.-nieet 
his  father  in  Tloslien,  and  to  greet  him  :ind  his  l>rcth- 
ren. — And  he  presented  himself  to  him. — Kkil: 
'*  nx'3  otlierwise  generally  thus  used  in  sjieaking  of 
an  appearance  of  God,  is  here  chosen  to  express  the 
glory  in   which  Jost^ph  went  to  meet  his  father."  * 

[•  Theriirht  viowof  ib  Xfl  (appeared  un/o  Aim)  is  nc- 
v«8!iyy  to  (lotorminc  tho  meniiine  of  what  follows  ;  aiuJ  he 
fell  uoon  hill  veck,  eti:  "Wlio  f*-ll  1  Tt  is  not  so  clear  that  thi; 
iiibjcnt  of  the  vt-rb  Vs""  is  Joseph,  altlioufrh  i1  i«  po  tiiken 
by  thel.XX,  tboVulgalc,  and mostoflbctnmHlators    Incur 


But  sure.y  it  was  less  the  external  splendor,  m  itsell 
considered,  than  tlie  appearance  of  one  beloved,  long 
supposed  to  be  dead,  but  now  living  in  glorious  proa 
perity. — Now  let  me  die. — This  joyiul  view  of 
death  is  not  to  be  overlooked  ;  it  is  opposed  to  the 
common  notion  respecting  the  Jewish  ^lew  of  the 
life  beyond   the  grave.     Such  language  &hows  thai 

English  version,  as  in  that  of  Lutuer.  it  is  left  ambiguoas, 
though  both  convey  the  impression  that  it  was  Joseph.  The 
Jewish  commentators  diti'er.  Uashi  makes  it  Jopeph,  and 
raises  tlie  query,  why  Jacob  did  not  fall  upon  his  son'.^neck 
and  kiss  him  ;  for  which  he  gives  reasons  from  the  llahbins 
that  are  harii4y  inteiligible.  Maimunides,  on  tliC  other 
hand,  makes  Jacob  the  grammatical  subject.  It  would  no" 
have  been  according  to  the  ancient  notions  of  reverence  foi 
the  son  to  have  first  fallen  ou  his  father's  neck  and  kissec 
him.  The  proper  action,  he  sayf,  would  have  been  to  have 
kissed  hie  hand,  and  then  to  have  waited  for  the  father's  em- 
brace. Joseph,  he  intimates,  appeared  to  him  in  all  his 
glory.  At  fii-6t  he  did  not  recognize  him,  but  as  soon  as  he  saw 
who  it  was  (Heb.,  as  expressed  passively,  a2)pfor€d,  became 
I'isible  unto  him)  he  fell,  etc.  "We  m;iy  think  Maimonides' 
other  reason  to  be  inconclusive  in  this  case,  but  the  gram- 
matic:il  one  is  entitled  to  much  attention.  The  easy  and 
natural  rule  is  that  "where  there  are  a  number  of  verbs  con- 
nected, the  subject  of  the  first  belongs  to  them  all  unless 
there  is  a  change  direct,  or  implied  in  eome  way,  in  the 
number,  gender,  or  idit»m.  Had  13  X"^'"  been  like  the 
rest  of  the  verbs,  there  would  have  been  no  ground  for 
such  a  supposition.  It  is,  however,  passive  or  deponent ;  lie 
apjyeared  untu  hivii  (,had\-y  rendered,  presented  himsel/),  ot 
became  visible  or  known  to  him.  The  Targum  of  Onkeloa 
translates  ib  XT'!  by  Plb  ^byPX  ,  was  revealed  to  him. 
In  such  case  the  grammatical  object  of  the  verb  preceding 
may  become  the  real  subject  of  the  one  that  follows  ;  and  it 
must  be  looked  for  here  in  the  pronoun  ("Jb)  which  repre- 
sents Jacob.  This  makes  a  change  as  though  it  bad  been 
said  actively,  and  he  (Jacob)  recognized  him,  and  fell  on  his 
neck,  etc.    The  verb  X^^  is  Niphal,  corresponding  to  thn 

Syriac  w^L^  ^|  •  which  is  used  for  it  here,  and  is  employed 

to  denote  a  subjective  appearance.  Thus,  in  the  Peschito 
Version  of  the  New  Testament,  it  corresponds  to  the  Greek 
UI0017,  and  is  even  used  for  ave^Xe^pe  (he  recovered  s>ght\ 
taken  in  this  passive  or  f^ubjective  aspect.  As  in  Murk  x. 
52  ;  John  is.  15,  where,  in  the  Syriai-,  Jesus  is  the  subjec* 
nf  the  verb,  and  the  blind  man's  seeing,  or  seeing  again,  is 
most  strikingly  expressed  by  saying,  he  became  visible  unto 
him — thai  is,  Jesus  standing  before  him.  as  the  first  object 
on  which  the  new  eye  fell.  Compare,  also,  in  the  Greek, 
Luke  xsii.  43,  '*and  :m  angel  appeared  Iu>^6t])  unto  him^ 
and  he  prayed,"  etc.  The  subject  of  jrpooTjiixeTo  is  different, 
on  this  account,  from  the  grammatical  subject  of  uiif)97),  and 
is  derived  from  the  preceding  avTiZ,  although  no  other  direct 
cause  of  change  intervenes.  In  the  spirit  of  this  the  late 
Arabic  \'eision  of  Drs.  Smith  and  Van  Dyck  has  well  ren- 
dered it   gj        /»  fo.   he  appeared  unto  him,  instead  of 

jjf.  1  I  f  when 'w!  saw  him ^  of  a  previous  Arabic  transla- 
tion following  the  Vulgate.  Of  course,  the  rule  stated  and 
the  apparent  exception,  become  unimportant,  and  are  both 
disreiriirded,  wbtn  the  context,  of  itself,  pievcnts  all  ani- 
biLxuity.  The  more  carefully,  however,  the  language  it 
examined  here,  the  more  reason  vnW  there  appear  foi  re- 
garding the  lather  as  the  subject  of  the  verb  -S'"1 ;  as  in  the 
parallel  passi-.ge,  Luke  sv.  20,  where  it  in  thc^father  who 
sees  the  son.  and  who  falls  upon  his  neck,  eliev  avrhv  6 
■naTt]p  KaL  eneirftrev  ini  Tov  rpaxv^ov  avTOv.  It  would  have 
been  tlie  same  had  ttie  construction  been,  and  he  appeared 
unto  him. 

lint  whatever  view  is  taken,  there  is  irreat  pathos  in  the 
particle  "IT?,  coramouly  lendered  again,  and  here,  very 
lamety,  in  our  Enirlish  Version,  a  good  while.  In  this  pug 
B.igc  it  must  have  its  primaiy  sense  of  reiH-tition,  rrHeration 
ag  it  appears  in  the  Arabic  ^^Lfc  ■  ^hicb  tno  tranflator, 
Arabs  Eri)enianus,  actually  uses  for  it.  So  Eashi  and  Aben 
Kzra.  They  refer  to  Job  xxxiv.  23,  Tir  C^C^  xb  *'foi 
not  repeat<'dly  Cor  continually)  does  God  lay  up<'n  man." 
A  bettor  reference  would  be  to  Ps.  cxxsix.  18,  whcr.  Tc.ioaA-, 
Tarn  still  with  thee,  "T?-:  '^'^^y.  af?ain  and  ai-ain  with  thoo 
or  I's.  Ixxxiv.  5,  "  Ble-sped  are  they  who  dwell  in  tl  y  hoae* 


CHAP.   XLVI.,  SLTU. 


esi 


acub  recofrnizes,  in  Joseph's  reappearance,  the  last 
mlraoulous  token  of  the  divine  favor  as  shown  to  him 
in  this  world. — -I  will  go  up  to  Pharaoh. — Knobel 
explains  the  expression  from  the  fact,  that  the  city 
of  Memphis,  being  the  royal  residence,  was  situated 
■ligher  than  the  district  of  Goshen.     Keil  explains  it 

deally  as  a  going  up  to  court.  This  view  liecomes 
oecessary  if  we  regard  Tanais  as  the  capital,  which  is, 
however,  rendered  somewhat  doubtful  by  tlie  expres- 
sion itself,  if  it  is  to  be  taken  literally. — That  ye  shall 
say,  thy  servants'  trade  hath  been  about  cattle. 

This   instruction   shows  Joseph's    ingenuousness, 

combined  with  prudent  calculation.  His  brethren  are 
frankly  to  confess  their  occupation  ;  Joseph  even 
BCis  tliem  the  example  before  Pharaoh,  although,  ac- 
cording to  his  own  explanation,  shepherds  were  an 
abomination  to  the  Egyptians,  that  is,  an  impure 
caste.  By  this  frankness,  however,  they  are  to  gain 
the  worldly  advantage  of  having  given  lo  them  this 
pastoral  district  of  Goshen,  and  at  the  same  time,  the 
theocratic  spiritual  benefit  of  dwelling  in  Egypt,  se- 
cured, by  this  distinction  of  castes,  from  all  impure 
mingling  with  the  Egyptians  themselves.  Knobel 
lays  stress  upon  the  word  ISX,  in  distinction  from 
ip3,  because  sheep  and  goats  were  not  generally 
used  for  sacrifice  by  the  Egyptians,  because  tlieir 
meat  did  not  belong  to  the  priestly  royal  dish,  and 
because  wool  was  considered  by  the  priests  to  be  un- 
clean, and  was,  iheretbre,  never  used  for  the  wrap- 
ping of  the  dead.  But  the  conclusion  drawn  from 
this,  that  keepers  of  sheep  and  goats  had  been  es- 
pecially nasin  (a  thing  tabooed),  cannot  be  estab- 
lished. This,  in  a  very  high  degree,  was  the  case 
only  with  herdsmen  of  swine  (Heroo.  ii.  47),  who, 
nevertheless,  together  with  the  herdsmen  of  cattle, 
were  numbered  in  the  seven  castes  (Herod,  ii.  164), 
and  both  together  called  the  caste  of  shepherds, 
(DioD.  i.  74).  The  name  SounnAoi  is  only  a  naming 
a  potiori  (from  the  better  part)."  Delitzsch.  Ac- 
cording to  Grant  ("Travels,"  ii.  17),  the  herdsmen 
are  represented  on  the  monuments,  as  long,  lean, 
distorted,  sickly  forms — a  proof  of  the  contempt  that 
rested  upon  them.  Joseph's  theocratic  faithfulness 
preferred  for  his  people  contempt  to  splendor,  pro- 
Tided  that  under  the  cover  of  this  contempt,  they 
might  remain  secluded  and  unmixed  (see  Heb.  xi.  26). 
For  the  cause  of  this  dis-esteem,  see  Keil,  p.  274  ; 

K.NOBEL,  p.  341. 

4.   Tiie  pre^fjntation  of  Joseph^s  brothers^  and  of 
his  father,  lo  Fkaraoh.      The  grant  of  the  land  of 


they  shall  be  slill  praisine  thee,  evermore  praising  thee  ;"  as 
In  Kev.  iv.  8,  *'  They  cease  nut  day  nor  nitrht  saying',  holy, 
holy,  holy."  He  wept  long,  translates  Lutlier,  t'jeiitefe  fange, 
but  it  means  more  than  this ;  he  fel  1  upon  his  neck  and  wppl 
repmtedlij, — over  and  over  a^in, — unable  to  satisfy  the 
i;iepof — KKa.v9p.olOy  as  Homer  st.\lesthe  luxury  ofgrtefeven 
for  remembered  sorrows,  much  less  the  joy  of  tears  at  such 
a  recognition.  Affecting  is  it  in  either  view,  but  most  otall 
vhen  we  regard  it  as  the  long  sobbings  andlongembracings 
of  the  aired  father.  The  old  eyes  weeping  !  There  is  not  in 
our  humtu  life  a  u.  jre  touching  scene,  even  whrn  it  comes 
from  senile  weakness,  and  not,  as  in  this  case,  from  recog- 
nitions that  might  draw  tears  from  the  stoutest  manhood, 
and  from  the  recollection  of  events  whose  pathetic  interest 
Ihe  utmost  invention  of  the  novelist  or  the  liramatist  fails 
to  imi  ate.  With  this  passage  in  Genesis  theremay  be  com- 
pared he  interview  of  David  and  Jonathan,  1  Sam.  xx.  4i  : 
•*  Ana  chey  kissed  one  another,  and  wept,  one  with  another, 
ontil  David  exceeded.  b^^Sn  "TTl  17  ."  David  aw/em  am- 
ptius;  his  emotion  went  beyond  all  ordinary  hounds.  The 
expression  seems  to  have  much  of  the  force  of  the  particle  in 
the  passage  before  us.  It  is  another  example  of  the  ihet  Ti- 
Eal  fact,  that  the  briefest  and  simplest  language  is  ever  the 
nost  affecting. — T.  L.l 


Goshen.  The  induction  a7i<] settlement.  Ch.  xlvill-12 
— Some  of  his  brethren. — (nsp^)  This  hasbeei 
interpreted  as  meaning  some  of  tlie  oldest,  and  some 
of  the  youngest,  or,  in  some  such  manner  ;  but  ther 
is  no  ceruiinty  about  it ;  since  the  expression  ma;, 
mean  any  part  as  taken  (cut  off)  from  a  whole.  A_ 
Joseph  could  not  present  all  his  brethren  tc  Pharaoh, 
he  chooses  five,  a  number  of  much  significance  tc 
the  Egyptians  (see  ch.  xliii.  34).  Pharaoh  again 
shows  himself,  in  this  case,  a  man  of  tact  and  deli- 
cacy. Of  the  young  men  he  asks  the  nature  of  their 
occupation  ;  of  old  Jacob  he  inquires  his  age.  Es- 
pecially well  does  he  manage  in  not  immediately 
granting  to  Joseph's  brethren  their  petition  tc 
be  allowed  to  settle  in  Goshen,  but  leaves  it  to 
Joseph,  so  that  he  appears  before  his  brethren  in 
all  his  powers,  and  their  thanks  are  to  be  rendered 
unto  him  instead  of  Pharaoh.  Joseph,  at  the  same 
time,  receives  full  power  to  appoint  proper  men 
from  among  them  as  superintending  herdsmen 
(magistros  pecoris).—See  K.nobel,  who  thinks  "  that 
this  petition  was  more  suitable  for  the  chief  of  the 
horde  (sic)."  Yet  he  quiets  himself  by  the  fact 
that  in  other  places  the  narrator  brings  forward  the 
sons  of  the  aged  father  ;  as  though  this  were  not 
an  obviously  pioper  proceeding.  Still  he  will  have  it 
that  the  ground  Scripture,  as  he  calls  it,  reports  but 
one  introduction  of  Jacob. — And  Jacob  blessed 
Pharaoh. — When  he  came  into  his  presence  and 
wlien  he  left  him.  There  is  something  more  here 
than  a  mere  conventional  greeting.  Jacob  had  every 
inducement  to  add  his  blessing  to  his  thanks  foi 
Joseph's  treatment,  for  the  stately  invitation,  and  for 
the  kind  reception.  Besides,  an  honorable  old  age  is 
a  sort  of  priesthood  in  the  world. — Of  my  pilgrim" 
age. — Jacob's  consciousness  of  the  patriarchal  life, 
as  a  pilgrimage  in  a  foreign  land,  must  have  devel- 
oped itself  especially  in  his  personal  experience  (see 

Heb.  xi.  13,  etc.).— Few  and  evil That  is,  full  of 

sorrow.  Jacob  speaks  of  his  life  as  of  something 
already  past.  This  is  explained  from  his  elevated 
state  of  soul.  He  is  ready  to  die.  In  such  presenti- 
ment of  death,  however,  he  is  mistaken  by  almost 
seventeen  years  ;  for  he  died  at  the  age  of  one  hun- 
dred and  forty-seven.  His  father,  Isaac,  also  hac 
thought  to  make  his  testament  much  earlier  (seech 
xxvii.  1,  etc.).  In  fact,  the  age  of  Jacoli  fell  much 
short  of  that  of  Abraham  (one  liimdred  and  seventy- 
five),  and  that  of  Isaac  (one  hundred  and  eighty). — 
In  the  land  of  Rameses. — (Heroon^polis.)  Ch 
xlv.  10,  it  is  called  Goshen.  It  is  here  named  alter  k 
like-named  place  in  Goshen  (Exod.  i.  11);  and  thiu 
we  are  already  prepared  for  ilie  departure  afterwards, 
which  started  from  Rameses  (Exod.  xii.  37  ;  Numb, 
xxxiii.  35).  Coneeming  the  country  of  Goshen,  see 
Keil,  p.  276  ;  Delitzsch,  p.  572. 

5.  Joseph's  administration  of  tlie  affairs  of  Egypt 
(Ver.  13-2(3).  This  proceeding  of  Joseph,  reducing 
the  Egyptians,  in  their  great  necessity,  to  a  state  of 
entire  dependence  on  Pharaoh,  has  been  made  the 
ground  of  severe  reproach ;  and,  indeed,  it  does 
look  strange  a  t  first.  The  promotion  of  earthly  wel- 
fare, and  of  a  comfortable  existence,  cannot  eicuse 
a  theociatic  personage  in  bringing  a  free  people  into 
the  condition  of  servants.  But  the  question  here  is 
whether  Joseph  really  acted  in  an  arbitrary  manner. 
He  was  not  a  sovereign  lord  of  the  storehouses,  bul 
only  Pharaoh's  servant.  As  such,  lie  could  not  de 
mand  of  Pharaoh  views  that  in  their  aspect  of  liber 
ality  lay  beyond  his  horizon  ;  besides  it  is  to  be  con 
sidered  that  the  people  themselves  desired  to  savi 


634 


UENESIS,  OR   THE  FIRST   BOOK  OF  MOSES. 


their  lives  at  the  price  of  their  freedom.  The 
point  we  are  mainly  to  look  at  is  that  Joseph  was 
not  at  liberty  to  give  the  coru  away,  and,  to  say 
nothing  of  Pharaoh's  right,  he  might  thereby  have 
opened  so  wide  the  door  of  a  wasteful  squandering,  as 
to  have  produced  a  universal  famine.  We  are  also 
to  suppose  that  Joseph  was  urged,  step  by  step,  to 
these  measures,  by  the  pressing  consequences  of  the 
Bituation;  but  that  he  tried  to  mitigate,  as  much  as 
posible,  tbe  dependence  that  necessarily  followed,  by 
&n  assessment  of  the  filth  part,  leaving  four-fifths 
lo  them.  The  principal  aim  of  the  narrative  is  to 
Hhow,  in  the  first  place,  the  advantages  of  the  Israel- 
ites in  comparison  with  the  Egyptians  ;  how  splen- 
didly the  former  were  provided  for.  Again,  Joseph 
might  have  yielded  to  the  urgency  of  the  circum- 
stances, all  the  more  freely  from  the  consideration, 
that  the  future  of  Israel  would  be  more  secure  by 
thus  having  a  favorable  position  among  a  depressed, 
rather  than  a  haughty  and  oppressive  people.  But, 
at  all  events,  even  in  this  relation,  divine  retribution 
surpasses,  in  its  severity,  the  measure  of  human  un- 
derstanding. When  afterwards  the  Israelites  were 
held  in  bondage  by  the  "Egyptians,  it  may  remind  us 
of  the  fact,  that,  through  Joseph,  the  Egyptians 
themselves  had  been  made  servants  to  Pharaoh,  how- 
ever pure  may  have  been  his  motive. — Herds  of 

cattle The  expression  n?an:n  njpa  shows   that 

the  fair  value  of  the  cattle  is  here  kept  prominently 
in  view ;  since  TT.p^  denotes  property  acquired. — 
And  aa  for  the  people  they  demanded. — Con- 
cerning the  ditt'ereiit  readings,  ver.  21,  where  the 
LXX  and  the  Samaritan,  and  others, with  Knobel,  read 
T'3"ri  instead  of  T'SSn  .  see  note,  Kkil,  p.  277. 
We  must  not,  however,  suppose,  with  Delitzsch, 
a  translocation  of  the  people  from  one  place  in  Egypt 
to  another  in  its  remotest  part,  but  the  distiibuting 
of  the  present  crown  peasants  into  the  different  towns 
of  their  respective  districts  throughout  the  whole 
land.  The  ground  of  this  was  that,  for  the  present, 
they  must  get  their  sustenance  from  their  granaries 
in  tlie  cities,  and  that,  afterwards,  these  became  tlie 
places  in  which  they  were  to  deliver  the  fifth  part. — 
Had  a  portion  assigned  them. — \Ve  understand 
this  of  the  land  of  the  priests,  not  of  their  portion  of 
the  provision  whicli  is  mentioned  afterwards. — Ye 
shall  give  the  fifth  part. — This  was  no  heavy  tax  ; 
am!  there  was  a  benefit  in  it,  that  it  tended  10  pro 
duce  an  habitual  carefulness  in  respect  to  the  unfruit- 
ful years.  That  a  provision,  in  such  cases,  had  hei  e- 
tolore  been  wanting  in  Egypt,  is  evident  from  the 
destitution  of  the  people.  Joseph  may,  therefore,  be 
looked  upon,  in  all  this,  as  a  wise  man  striving  with 
the  necessities  of  famine,  so  sore  an  evil  in  ancient 
times.* 


I*  All  thiB  difficulty,  about  Joseph's  proceeding, vanishes 

when  one  studiuusly  consi'ltTS  what  tbe  K^•yltti.ln.^  would 
have  doiiC.  or  how  latMl  thc'ir/re«  improvidence  niiKht  have 
proved,  without  his  sag.icious  political  eev)nomy.  There 
would  haveljeen  no  cattle  to  be  sold  ;  the  lands  would  have 
IX-eii  barren  for  the  want  of  hands  to  till  them.  Each  one 
/j.'  hiit-'elf,  without  a  common  weal,  and  a  wise  ruler  takint; 
eare  of  it,  and  taxing  them  for  such  care,  there  would  not 
hovf  b™jn,  in  their  future  prospects,  anyetlmului  to  fiiipal- 
ity,  or  iniiustry.  It  is  yet  un  unsettled  <iuestion,  whether 
anre^lated  Individual  cultivation  of  lauil,  in  small  por- 
.ionn,  or  a  judicious  syst^jm  of  landlordism,  for  which,  of 
xurse,  there  must  be  r'-nt  or  tax.  Is  the  hotter  method  for 
the  univcisal  Rood.  The  twenty  per  cent,  which  Joyepli 
•xact<;d  for  the  KOTeimnenlal  care,  w.ts  not  a  Mysteni  of 
slavery  ;  and  it  may  have  li(-(;n  far  better  than  a  much  ifioiit- 
■r  percentage,  perhaps,  to  capitjilists  and  usurers. — T.  L.l 


The  accounts  which  Hkrodotus  (ii.  109),  anti 
DionoRCS  (i.  73),  have  given  concerning  the  national 
economy  of  ancient  Egypt,  seem  to  refer  lo  dispjsi- 
tions  of  a  later  date,  at  whose  basis,  nevertheless, 
may  have  lain  these  measures  of  Joseph.  i;vn  as  thf 
latter  may  have  been  grounded  on  stul  older  re'v 
tions  and  peculiarities.  The  main  view  to  be  taken 
in  respect  to  this  economy  is,  tliat  the  king,  ii 
connection  with  the  priest  and  warrior  castes,  pos- 
sessed the  land  (Diod.  Sic),  whilst  the  peasants  and 
tradesmen  had  land  subject  to  rent.  Now  if  Joseph 
changed  the  feudal  system,  formerly  existing,  intc 
one  of  servitude,  it  is  to  be  remembered  that  the 
former  was  not  so  favorable,  nor  the  latter  so  un 
favorable,  as  that  which  existed  in  still  later  times. 
The  feudal  peasant  was  already  under  an  absolute 
autliority,  and  was  obliged,  e.  g.,  at  the  beginning  of 
the  seven  years  of  plenty,  to  give  the  tilth  part; 
whilst  the  servants,  as  they  are  afterwards  called, 
were  only  persons  put  under  a  more  definite  direc- 
tion in  the  management  of  their  economic  relations. 
For  more  on  this,  see  Keil,  p.  278,  on  the  tax  rela- 
tions of  the  East,  and  also  Knobel,  p.  34t5.  (ierlach 
maintains  that  the  Egyptians  did  not  become  bonds- 
men in  this  transaction,  but  were  only  brought  into 
a  feudal  relation  to  Pharaoh.  It  is  said,  however, 
expressly,  that  Joseph  bought  not  only  their  land, 
but  themselves,  their  bodies.  It  is  true,  a  distinction 
may  be  made  between  this,  and  an  entire  bodily  sub- 
jection ;  and,  therefore,  may  it  be  called  servitude 
or  dependence. 

6.  Israel  in  Egypt.  Mis  proviso.  His  return  in 
death  to  Canaan.  Yer.  27-31. — And  they  had 
possession  therein. — Personal  appropriation  and 
outward  extension. — And  Jacob  lived. — The  nar- 
rative prepares  us  very  circumstantially  for  Jacob's 
death,  as  an  event  of  great  moment  to  his  people. — 
Put  thy  hand  under  my  thigh. — See  ch.  xxiii. 
Joseph  is  to  confirm  by  an  oatli  his  promise  to  bring 
his  remains  home  to  Canaan.  Because  Jacob  exacts 
this  of  uU  his  sons  collectively  ^see  ch.  xlix.),  Knobel, 
as  '.sual,  discovers  a  discrepancy.  It  is,  however, 
tht  same  determination,  only  more  fully  developed 
in  be  latter  passage.  After  .Joseph's  promise,  Jacob 
p  lys  upon  his  bed.  The  fulfilment  of  his  last  wish 
J  1,"  been  secured. — And  Israel  bowed  himself. — 
,'c  nmst  think  of  him  as  sitting  up  in  his  couch  ;  it 
is,  therefore,  incorrect  when  Keil  says,  he  turned  to- 
wards the  head  of  the  bed,  in  order  to  worship,  vhile 
li/ing  with  the  face  tvrned  towards  tlie  tied.  The  Vul- 
gate wliich  Keil  quotes,  says  the  reverse  :  adoravit 
Ijeum  conversus  ad  lecluli  caput.  The  idea  is,  that, 
kneeling,  he  bows  himself  in  the  bed,  with  his  face 
turned  towards  the  head.  The  LXX  seems  to  ha^■e  read 
ntilsn  for  n:£i2n  [ham-mat-lcti  for  Iiam-tnlt-iah) 
caused  by  a  mistake  of  the  vowels  to  the  unpointed 
consonants,  and  the  consideration  that  Jacob  is  not 
repre-ented  as  sick  and  confined  to  his  bed  until  the 
next  chapter.  By  this  LXX  interpretation  :  irporeici'/- 
i-qnfv  'f'paijA  (tt'i  to  &Kpitv  rffs  fiai85ou  ai'Tui"  (which 
we  also  find  in  the  Syriae,  the  Italian,  ami  ileb.  xL 
21),  there  is  suggested  the  rich  and  bcauiif  i!  thought, 
that  Jacob  celebrates  the  completion  of  his  pilgrim- 
age (eh.  xlvii.  !•)  in  prayer  ami  thanksgiving.  If  wt 
take  it  in  the  other  sense,  having  no  greater  evi- 
dence, and  less  significance,  the  turning  to  the  bed's 
head  in  a  kneeling  posture  is  the  one  natural  to  the 
body,  if  we  imagine  the  bed's  head  to  be  the  higher 
part.  .At  the  same  time,  it  seems  here  expressed  tha! 
Jacob,  in  praying,  turns  away  from  the  world,  and 


CHAP.   XLVI.,   XLVII. 


est 


from  men  to  God,  aa  the  facing  and  turning  of  the 
priest  at  the  altar  expresses  the  same  idea  symboli- 
cally. Von  Bohlen  maintains  that  the  question  has 
nothing  to  do  with  praying.  It  means,  he  says,  that 
Jaoob  was  sinking  back  upon  his  pillow,  as  David, 
;  Kings  i.  47,  whilst  Joseph  put  his  hand  under  his 
;high.  For  such  an  occasion,  however,  the  word 
innC'l  (generally  denothig  adoration)  would  seem 
unhappily  chosen,  and  is  easily  misunderstood.  Dk- 
tiTzsoH  takes  the  two  representations  together  (as 
denoting  in  one  the  act  of  prayer  and  the  oath  cere- 
monial). 


DOCTRDJAIi  AND    ETHICAI,. 

1.  Jacob's  halt  at  Beer-shelja  furnishes  a  proof 
again  of  the  distinction  between  human  certainty, 
and  that  derived  from  the  divine  assurance.  Tlius 
John  the  B.aptist  knew  already  of  the  Messianic  mis- 
sion, before  his  baptism,  but  it  was  not  until  the 
revelation  made  at  the  baptism  that  he  received  the 
divine  assurance  which  he  needed  as  the  forerunner 
of  Christ.  In  our  day,  too,  this  distinction  is  of 
«peci;d  importance  for  the  minister  of  the  gospel. 
Words  of  divine  assurance  are  the  proper  messages 
from  the  pulpit. 

2.  The  God  of  Israel  is  also  the  mighty  God  of 
Jacob — the  same  God  who  commanded  the  one  to 
stay,  the  other  to  go. 

3  Not  until  Jacob  had  again  made  sure  and 
sealed  his  patriarchiil  covenant-relation  with  God,  is 
he  able  to  set  forth,  with  joy  and  confidence,  on  a 
journey,  with  his  whole  family,  into  a  strange  and 
dangerous  world. 

4.  Exegesis,  as  in  other  places,  hastens  too  rap- 
idly over  the  significance  of  these  Biblical  names. 
Though  some  are  quite  doubtful,  others  have  an  un- 
mistakable importance,  opening,  by  their  connec- 
tions, a  view  revealing  the  spirit  of  the  respective 
{.'imilies,  and  of  their  fatliers.  Thus  the  name<  of 
Reuben's  sons  express  a  sanguine  hope  {initiated, 
distinguished,  etc.).  In  the  names  of  Levi's  sons, 
we  may  recognize  the  three  leading  traits  of  hierar- 
chical rule.     And  so  in  many  other  cases. 

').  Dinah  had  to  atone  for  her  former  freedom, 
and  the  fanatical  severity  of  her  brothers,  by  a  joy- 
less single  life.  But  she  has  the  honor,  along  with 
Serah,  of  being  reckoned  among  the  founders  of  the 
house  of  Israel  in  Egypt.  Together  with  the  devel- 
opment of  the  theocracy,  there  is  unfolded  the 
gradual  elevation  of  woman.  The  idea  of  female 
inlieritance  here  presents  itself 

B.  Judah,  the  father's  minister  to  Joseph.  By 
his  faithfulness,  strength,  and  wisdom,  he  has  risen 
in  the  opinion  of  his  father,  and  thus  it  is  that  Ja- 
cob's divine  illumination  shows  itself  especially  in 
respect  to  the  tribe  of  Judah, — becoming  a  revela- 
tion full  and  clear  in  the  blessing  pronounced  cti.  xUx. 

7.  Jacob's  and  Joseph's  reunion,  full  of  unspeak- 
able emotion  expressed  in  tears  and  in  embraces. 
To  Jacob,  Joseph  appears  as  one  who  had  come 
from  the  realm  of  the  de.'id. 

8.  Jacob's  declaration:  noio  let  me  die,  presents 
mother  aspect  in  the  contemplation  of  deatli  and 
Badcs,  different  from  that  which  is  usually  raised 
through  the  more  common  speech  respecting  it  in 
01' .  Testament  times.  The  men  of  the  Old  Testa- 
ment describe  Sheol  as  a  gloomy  region ;  but  this 
eome?  from  their  fear  of  descending  into  it  before 
Jwv  have  seen  the  full  tokens  of  grace,  or  have  re- 


ceived that  peace  of  the  Lord  which  giveth  rest 
When  they  have  had  a  sight  of  these,  they  die  wil 
lingly ;  it  is  then  a  lying  down  to  sleep, — a  goinj 
home  to  the  fathers.  In  general,  however,  it  is  truf 
that  this  terrified  legal  consciousness  of  death  pre 
dominates  over  the  Old-Testament  evangelical  con- 
sciousness of  unconditional  resignation  in  hope. 

9.  The  instructions  that  Joseph  gives  his  bnith- 
ren  show  us  that  this  ancient  statesman  clearly  com- 
prehended the  truth,  that  the  highest  ingenuousness, 
and  the  purest  frankness,  is,  at  the  same  time,  the 
highest  wisdom  (see  the  instructions  of  Christ  to  the 
apostles.  Matt.  x.).  This  wisdom  of  Joseph,  it  is 
true,  was  not  the  wisdom  of  this  world.  It  was  a 
divine  wisdom,  that  he  thus  placed  the  house  of 
Israel  in  Egypt  under  the  protection  of  Egyptian 
contempt.  By  il^s  giving  them  a  lowly  position,  he 
secured  their  worldly  wi  Ifare,  whilst  promoting  their 
theocratic  prosperity. 

Iv).  Pilgrim  in  youth,  pilgrim  in  age,  always  a 
wrestler, — Jacob  just  touches  upon  his  sufferings, 
4s  far  as  it  is  meet  for  Pharaoh  to  hear.  The  feeling 
of  his  wonderful  deliverances  shows  itself  movingly 
in  his  blessing  upon  Joseph's  sons.  The  idea  of  the 
spiritual  pilgrimage  of  believers  upon  earth  appears 
very  distinctly  in  this  picture  of  Jacob's  life,  whicli 
he  sketches  before  Pharaoh. 

11.  The  last  thought  of  Jacob,  erstwhile  in 
Mesopotamia,  and  now  in  Egypt,  is  that  of  going 
home.  There  he  wishes  to  return,  even  in  death 
itself.  And  yet  Canaan  was  not  his  true  and  proper 
home ;  though  it  was  for  him  the  type  and  pledge 
of  the  everlasting  rest  (see  Heb.  xi.). 

12.  The  transplantation  of  Israel  had  for  its  aim 
the  negative  and  positive  advancement  of  the  people 
of  God.  Negatively  :  It  must  be  transplanted  from 
Canaan  if  it  would  escape  being  ruined  spiritually 
by  mingling  with  the  people  of  the  land,  or  bodily, 
through  premature  wars  with  tliem.  Positively:  In 
Egypt  they  were  parted  from  heathenism  by  a  double 
barrier,  namely,  their  foreign  race,  and  their  reputa- 
tion as  a  .caste  impure  ;  but  here  they  found  suste- 
nance and  room  lor  their  enlargement  as  a  people 
upon  its  fertile  soil ;  at  the  same  time,  they  were 
drawn  out,  through  the  Egyptian  culture,  to  develop- 
ment of  their  mental  powers.  In  Egypt  were  they 
prepared  for  their  transition  from  the  nomadic  to  the 
agricultural  state. 


HOMELETICAL  AND  PRACTICAL. 

See  Doctrinal  and  Ethical.  Jacob's  last  pilgrim- 
age.— Jacob's  house. — Jacob  and  Joseph's  reunion. 
— Jacob's  joy  in  death. — Jacob  before  Pharaoh. — 
Israel  in  Goshen. — Taube  (ch.  xlvii.  7-10):  Jacob's 
life:  1.  As  a  minor  of  the  miseries  of  human  Ufe  in 
general ;  2.  as  a  mirror  especially  of  a  true  and 
blessed  pilgrimage. 

Fir.it  Section.  (Ch.  xlvi.  1-7.)  Starke:  This 
departure  to  Egypt  is  often  spoken  of ;  Numb.  xx.  14, 
15  :  Josh.  xxiv.  4  ;  Ps.  cv.  23  ;  Is.  lii.  4  ;  Jer.  xxii 
2  ;  Acts  vii.  15. — This  is  the  last  appearance  with 
which  God  favored  Jacob. — -Ver.  3.  .laoob  might  b« 
afraid:  1.  On  account  of  his  personal  safety  (ad- 
vanced years) ;  2.  on  account  of  the  prohibition  to 
Istac  (ch.  xxvi.  2) ;  3.  on  account  ot  his  descend 
ants  (Egypt  a  heathen  country);  4.  on  account  of 
servitude  threatening  'hem  (as  predicted  ::h.  xv.  13) 
5.  or  account  of  leaving  Canaan,  the  promised  hind 
()    .Ui'.aham's  experiences,  ch.  xii.   12  (see  Jacjh'i 


A36 


GENESIS,  OR  THE  FIRST   BOOK  OF   MOSES. 


dedaration  ch.  xlv.  28). — A  Christian  .should  enter 
apo"  his  journeys  with  God  accompanying. — Bibl. 
Z^l  :  God  guides  his  people  on  tbcic  ways. — Cra- 
mer Ja.c^^  ail  example  ol  the  fortune  and  pilfirinj- 
age  of  believers. — Scuroder  :  The  answer  of  God 
t  in  reply  to  his  di.-tressing  ;uixiety, — to  his  flesli 
ind  blood,  as  we  may  regard  it ;  therefore  does  he 
call  him  by  his  more  human  name :  "  Jacob  !  Jacob  ! 
Joseph  shall  put  his  liand  upon  thine  eyes  ;  "  the  last 
•ervice  of  love  that  the  nearest  kindred  could  ]  er- 
foim  to  the  dying  (Tobit  xiv.  15).  See  Robinson 
on  the  halting  of  the  wagons  at  Bcersheba. 

Second  Section.  (V»rs.  8-27.)  Starke:  The 
ase  of  this  aceuiate  catalogue  of  the  children  of  Is- 
rael ;  it  shows  the  separation  of  the  tribes,  and  marks 
the  tribe  of  the  Messiah.  It  gives  a  clearer  view  of 
the  people's  increase,  and  thus  shows  the  fulfilling 
of  the  divine  promise. — Oliad,  Xundj.  xxvi.  and  1 
Chron.  iv.  2],  not  counted  here;  probably  died 
without  issue. — (Ter.  15.  The  numbers  do  not  sum 
up  to  more  than  thirty-two.  The  Rabbins  remove 
the  difficulty  by  saying,  God  must  be  counted  iu, 
since  he  said  that  he  would  go  down  with  them. 
But  this  is  not  necessary.  It  would  be  better  to  say, 
Jacob  and  Ids  children,  etc.) — Ver.  21.  Un  the  ditler- 
ence  between  this  and  1  Chron.  viil.  6,  and  Numb. 
xxvi.  38,  39,  in  respect  to  Benjandn's  children,  see 
the  explanation  in  the  respective  places.  The  gene- 
alogies are  important. — Bibl.  Wirt.  :  The  true  church 
of  God  is  a  small  number,  but  let  no  one  stumble 
thereat.  God  takes  good  care  of  his  elect,  and 
knows  all  their  names. — Schroder  :  The  fact  that 
Egypt  is  the  hiding-place  for  Israel,  shows  that  the 
relation  was  not  one-sided  only;  if  Israel  was  some- 
thing for  the  heathen,  it  is  also  clciir  that  the  hea- 
then, on  the  other  hand,  had  their  mission  for  Israel 
(Baumgarten). — The  lull  people  of  Israel  consisted 
of  twelve  sons,  and  seventy  souls,  and  the  Christian 
church  consisted  of  twelve  apostles,  and  seventy  dis- 
ciples (lioos). 

Third  Section.  (Vers.  2S-34.)  Starke  :  (In  the 
land  of  Goshen ;  after  several  weel<s  spent  on  a  jour- 
ney of  lot  ty  or  fifty  miles). — John  xvi.  20. — Was 
Joseph's  joy  great  when  he  saw  again  his  father,  how 
great  will  be  the  joy  of  God's  cliildren  when  they 
meet  each  other  again  in  glory! — Schroder:  Now 
the  patriarch  is  reidy  to  die,  for  in  Jo-eph  he  be- 
holds tlif  fulfilment  of  all  the  promises. — Ver.  33. 
To  be  sure,  is  lo  win.  Right  ahead,  is  the  motto  of 
the  good  rider  ( Valer.  Elerb.).  The  pride  of  the  world 
makes  small  estimate  of  what  God  regards  as  highei^t 
(Baumgarten).  Thus  began  already  in  the  house  of 
Jacob,  at  its  entrance  into  Egypt,  that  reproach  of 
Christ  which  Moses  afterwunls  esteemed  greater 
riches  than  the  tre;i8ures  of  Egypt  (Roos).  This  an- 
tipathy of  the  Egyptians  towards  the  shepherd- 
people  was  a  feni'e  to  them,  such  as  was  iifterwards 
the  law  of  Mo.ses  (Room). 

Fourth  Section.  (Ch.  xlvii.  1-12.)  Starke  :  Ver, 
1.  Joseph  does  not  ask  ijarlicidarly  lor  Goshen,  yet 
he  knows  in  what  manner  to  arratige  it,  that  I'liaraoh 
may  readily  (jt.Tceive  liow  tnucli  he  would  be  obligeii 
to  him  for  the  grant  of  that  district, — (Ver.  2. 
■^S^TS;  some  translate  it  from  the  ertremea.,  that  is 
Vom  the  oldest  and  th^'  youngest;  other?  understand 
(  as  referring  to  those  who  were  of  least  account. 
fiieir  iilea  is  that  Joseph  meant  to  prevent  Pharaoh's 
employing  them  as  soldiers.) — Calvin:  Se  guis  aliter 
pure  iJeo  aervire  noti  pott^t  tfuajn  xi  mnmlo  xe  fizti- 
dum  redflfit,  hie  omn'ft  facetmai  iimhitio.  A  Christian 
must   not  be  ashamed  of  the  humble  condition   in 


which  God  may  have  placed  him. — Mcscol.  :  Pha 
raoh  does  not  inquire  after  Jacob's  piety,  re.igion 
and  godly  walk,  but  only  after  his  age. — SeVt  ntee> 
years.  As  long  as  he  had  sorrowiuUy  cared  for  Jo 
seph,  so  long  Joseph,  in  return,  caied  for  hin;, 
Eartidy  benefits  God  rep.ays  by  spiritual  blessing? 
1  Cor.  ix.  11. — Cra.mer  :  God  bestows  much  on  tin 
man  who  has  many  children. — Schroder  ;  Very 
proper  that  they  remain  in  the  border  district  untU 
everything  is  settled.  In  the  midst  of  the  Egyptians, 
the  Israelites  are  ever  as  strangers  in  the  land. — 
Heim  :  The  patriarch  standing  before  Pharaoh.  The 
patriarch  and  the  priest  of  (iod's  church  before  the 
king  of  the  mightiest  and  most  civilized  state  at  that 
time  in  the  word. 

Fifth  Seel, on.  (Vers.  13-26.)  Starke:  Ver.  13. 
A  divine  punishment  of  the  Egyptians.  (They  would 
not  otherwise  have  regarded  Joseph's  example  in  the 
sparing  use  of  the  com;  some,  perhaps,  would  have 
scouted  his  predictions). — Ver.  16.  Joseph  said: 
Fidelity  to  Pharaoh  requires  that  I  should  not  le* 
you  have  the  corn  for  nothing. — Freihuryer  Bibel 
Slavery  is  against  the  law  of  nature. — Our  dail; 
bread,  a  great  proof  of  the  divine  beneficence. — 
(Ver.  22.  Ciicuinstanees  sometimes  excuse.  If  Jo- 
seph favored  the  heathen  priests  it  was  in  obedience 
to  the  express  commands  of  Pliaraoh.) — Schroder  : 
Concemiug  Goshen.  It  was  for  the  most  part  a 
prairie  country,  adapted  to  the  grazing  of  cattle,  and 
yet  there  were  fertUe  agricultural  portions  (Heng- 
stenberg). — See  Robi.sson's  account  ot  Goshen,  or 
the  province  Surkijeh,  p.  62tl. — In  the  enuiucratioii 
of  Egyptian  herds,  hor.~es  come  fii-st,  Exod.  ix.  3 ; 
for  their  raising  was  especially  proper  for  the  conn- 
try. — Sheep,  "held  sacred  by  the  Thebans." — Asses, 
Were  saciificed  to  Typhon. — The ffth,  a  religious 
political  revenue,  whose  relation  to  tithes  (double 
fifths)  is  obvious.  The  tax  of  a  fifth  is  small  in  a 
fei  tile  land  like  Egypt,  where  harvests  are  from  thirty 
to  a  hundred  fold.) — (Robinson  compares  Joseph's 
conduct  witli  that  of  Mohammed  AM  (p.  623),  who 
made  himsell'  sole  owner  of  all  the  property  in 
Egypt;  but  the  great  difference  between  them  is  ob- 
vious.}— The  double  tithe  in  Israel  was  probably  a 
Mosaic  imitation.  "  As  I'haraoli  provides  by  a  fifth 
for  the  sustenance  of  the  piiests,  so  also  Jehovah" 
(Hongstenberg). 

Sixth  Section.  (Vers.  26-31.)  Starke:  Bibl. 
Tu  '. ;  It  is  right  that  a  certain  part  of  what  the  land 
produces  should  be  given  to  tlie  lord." — Ver.  30. 
Thus  Jacob  testifies  to  the  resurrection  of  the  dead, 
as  one  who  awakes  from  sleep. — Schroder  :  Jacob 
dies  as  the  last  of  the  pairiarclis,  and  his  death  is 
the  conclusion  of  this  historical  introduction,  or  his- 
tory of  the  beginning.  He  dies,  nioreovi  r,  in  a  for- 
eign land.  Tliat  makes  it  the  nioic  important  and 
conclusive  event.  (In  the  expression  :  have  found 
grace,  there  comes  into  consideration  :  1.  That  it  has 
not  the  same  weight,  nor  tlie  same  subordinate  sense, 
as  it  would  have  in  occidenta'  speech  ;  2.  that  Ja- 
cob here  asks  a  favor  ol  Joseph  which  might  seem 
to  him  as  coming  iu  collision  with  his  Egyptian 
duty.) — IIkim:  Jacob  had  reached  a  lovely  evening 
of  his  wearisome  and  troubled  life;  but  it  might  b( 
said  of  him  :  Forgetting  the  things  that  are  behind 
I  reach  forth  unto  the  things  that  are  before. 


•  (So  says  the  European  commcntattir.  The  Aiiiericftn 
would  rather  say;  to  iha  yovcntmfi.nl  that  protects  its  pro- 
duce and  the  labor  employed  in  \\»  cultivation,— presenting 
a  simil:ir  idea,  h.ut  in  h  more  rati-;nal,  ae  well  aa  in  i 
milder  form. — T.  L.  ] 


CHAP.    XLVl.,   XLVII. 


(m 


[Note  on  the  Interview  between  Jacob  and 
Pharaoit — the  Patriarchal  Thkology — the  Idea 
uF  the  Earthly  Life  as  a  Pilukimage. — Commen- 
tators have  bestowed   much  study  upon  the  gene- 
alogical register  in  the  preceding  chapter,  the  mean- 
ing of  its  proper  names  {in  most  cases  not  easily 
determined),  and   the  question,  whether  all  the  de- 
scendants of  Jacob  there  mentionid  were  born  be- 
fore tlie  migration.     This  is  valuable,  indispL'nsable, 
It  may  be  said,  to  a  right  knowledge  of  the  Scrip- 
tures: but  it  has  led  many  to  pa-'S  very  slightly  over 
those  scenes  of  touching  lieaiity,  and  most  exquisite 
tenderness,  that  are  presented  in  Joseph's  meeting 
with   his   lather  (already  alluded  to  in   the  note,  p. 
•)33),  and  in   the  interview  between  Jacob  and  Pha- 
raoh, ch.  xlvii. :  "  And  Joseph   brought  in  Jai.-ob  his 
Cither,  and  set  him   before  Pharaoh."     What  a  pic- 
uie  of  life  and  reality  have  we  here  !     Tlie   feeble 
patriarch,  leaning  upon  the  arm  of  his  recovered  son, 
19  led  into  the  presence  of  the  courteous  monarch, 
who  receives  him,  not  as  an  inferior,  nor  as  a  de- 
pendent even,  but  with   all  the  respect  due   to  his 
great  age,  and  with  a  reverent  feeling  that  in  this 
very  old  man,  the  representative,  as  it  were,  of  an- 
other age,  or  of  another  world,  there  was  something 
of  a  sacred  and   prophetical   character.     "  And  Ja- 
cob blessed  Pharaoh."     It  is  probable  that  Pharaoh 
asked  his  blessing.    At  all  events,  there  is  something 
in  the  kindliness  of  his  reception  that  induces  Jacob 
to  bestow  his  patriarchal  benediction  upon  him ;  and 
doubtless  the  king  received  it,  not  as  a  formality,  or 
with  a  mere  feeling  of  courtly  condescension,  but  as 
something  that  had  a  divine  value  for  himself  and 
his  kingdom.     Throughout  this  narrative  of  Joseph 
there  is  a  life-likeness  in   the  character  of  Pharaoh 
that  shows"  him  to  us  as  one  of  the  most  veritable 
objects  presented  in  history.     And  what  an  air  of 
reality  in  all  these  scenes  here  so  exquisitely  por- 
trayed!   What  a  power  of  invention  do  they  exhibit 
(if  we  concede  to  them  no  higher  excellence) ;   what 
skill  in  the  art  of  pictorial   fiction. — that  |  eculiar 
talent  so  cultivated  in  modem  times,  and  which,  it 
is  supposed,  has  only  reached   its  perfection  in  our 
own   day.     It  is  this, — inconsistent  as  it  may  seem 
with  all  we  know  of  the  most  early  writings, — or  it 
is  the  most  natural  and  exact  drawing  from  the  very 
life.     There  is  something   here  in  the  internal  evi- 
dence which   the  sound  mind  intuitively  perceives, 
and  on  which  it  confidently  reUes.     It  is  no  invented 
tale.     The  picture  stands  out  vividly  before  us ;  age 
has  not  dimmed  its  colors ;  remoteness  of  scene,  and 
wide  diversity  of  life  and  manners,  cannot  weaken 
its  effect.    It  produces  a  conviction  of  reality  strongei 
than    that   which  comes,  often,  from  narratives  ol 
events  close  to  our  own  days,  or  even  cotemporary. 
Away  over  the  chasm  of  time  we  look  directly  into 
that   old    world.     We  see  the  figures  distinctly  mov- 
ing on  that  far-off  ancient  shore.     It  is  brought  nigh 
to  us   in  such  a  way  that  we  could  almost  as  well 
doubt  our  senses,  as  think  of  calUng  it  in  question. 
At  all  events,  no  m  vthical  theory  can  explain  it.     We 
»re  shut   up  to  a  very  sharp  issue,  a  very  stringent 
jjtemative :  It  is  the  very  truth,  the  very  life,  in  the 
minutest    feature  of  its  close  hmniug,  or  it  is  the 
moBt  monstrous,  as  it  is  the  most  circumstantial,  and 
ronsciously  inventive,  lying.     No  "  higher  criticism," 
as  it  is  called,  can  ever  make  satisfactory,  to  a  truly 
thoughtful  mind,  the  comparison  sometimes  drawn 
between  these  "  Bible  stories  "  and  the  cloudy  fables 
that  characterize  the  early  annals  of  other  ancient 
latiocs.     Study  well    the   striking    contrasts.     The 


lives  of  the  pilgrim  patriarchs,  80  clear  in  theii  lif» 
like  portraiture.^,  the  wild  Scamlinavian  legends,  tilt 
wilder  Hindoo  myths,  presenting  not  simply  tl;<, 
supernatural,  for  there  are  connections  in  which  tha* 
is  most  credible — more  crediljle  even  than  its  ah 
sence — but  the  tmnalurril,  the  horrible,  the  mou 
strous,  the  grotesque ;  wliat  affinity  between  these  * 
The  clear,  statistical  story  of  .loseph,  tlie  picture  ol 
the  veritable  Pharaoh,— the  shadows  of  Ion,  of  Dorus 
of  L'adnms,  that  flit  across  the  dim  jiage  of  the  ear- 
liest Hellenian  history ;  what  sane  mind  can  trace 
any  parallel  here  ?  There  is  no  escaping  the  issue, 
we  may  say  again.  It  is  sharp  and  decisive.  The 
reasoning  is  curt  and  clear.  Absolute  fiction  in  these 
Bible  stories,  with  a  skill  surpassing  that  of  Defoe, 
Scott,  or  Thackeray, — absolute  forgery,  with  a  con- 
scious intent  to  deceive  iu  every  particular,  or  abso- 
lute truth,  self-verifying,  is  the  only  alternative.  If 
is  not  such  a  forgery;  it  is  not  such  an  artful  fiction 
the  most  extreme  rationalist  shrinks  from  affirming 
this;  it  is,  therefore,  the  truth,  and  nothing  but  the 
truth.  We  may  reverently  use  the  imagination  in 
attempting  to  fill  up  some  parts  of  the  picture,  but 
we  may  not  disturb  the  graphic  outline.  How  verj 
clear  it  is  in  the  passage  specially  before  us.  Im 
agination  needs  no  help.  We  can  almost  see  them, 
the  stately  monarch,  the  very  aged  man,  the  beloved 
son  now  in  the  strength  and  glory  of  manhood, — 
they  stand  out  as  vividly  as  anything  now  on  the 
canvas  of  our  present  history.  We  may  as  well 
doubt  of  Caesar  and  Alexander,  yea  of  Napoleon  and 
of  Washington,  as  of  Jacob,  Joseph,  and  Pharaoh. 

"  And  Pharaoh  said  unto  Jacob,  How  old  art 
thou  ?  "  The  Enghsh  translation  here,  in  departing 
from  litoralness  in  the  question,  has  marred  the  ef- 
fect of  the  answer,  the  peculiar  language  of  which 
is  suggested  by  it,  or,  at  least,  strictly  connected 
with  it.  The  Hebrew  is,  TC"|n  ^51U  i^"'  nas. 
which  we  have  rea-on,  from  what  Diodorus  says  of 
their  views  of  Ufe  (hb.  i.  51).  to  regard  as  an  Egyp 
tian  as  well  as  a  Shemitic  idiom — "  How  many  arc 
the  days  of  the  years  of  thy  life"  (or,  lives)?  It  is 
a  drawing  out  of  the  phrase  to  make  it  intensive. 
It  suggests  the  long  years  of  the  earthly  sojourning, 
enhanced  by  the  thought  of  the  many  days  of  which 
they  are  composed — or  days  taken  in  that  indefinite 
way  so  common  in  the  early  languages  to  denote 
tiinex  or  periods.  In  what  perfect  harmony  with 
this  is  the  answer  ?  We  see  in  it  the  old  man's  gar- 
rulousness  (using  the  term  in  its  most  innocent  and 
natural  spr>ip},  the  feeling  of  personal  importance 
which  the  very  old  exhibit,  and  rightly  exhibit,  in 
view  of  their  surpassing  length  of  years.  They  love 
to  dwell  on  it,  and  to  state  it  minutely,  extending 
their  words  as  though  iu  some  proportion  to  the  long 
time  through  which  memory  looks  back.  How 
strongly  we  are  reminded  here  of  the  Greciau  Nestor, 
except  that  there  is  a  holiness  and  a  moral  grandeur 
about  Jacob,  to  which  the  old  Homeric  hero,  in  hie 
garrulous  worldliness  and  boasting,  makes  no  ap- 
proach. They  are  alike  in  the  senile  reduplication 
of  their  words.  Not,  however,  like  the  frequent 
Nestoric  prelude,  M'  Sis  TiSduiut,  "  0  that  I  were 
ynnng  agam,"  but  in  a  prolonged  strain  of  solemnity 
and  sadness  comes  the  slow  reply :  "  The  days  oi 
the  years  of  my  pilgrimage  are  a  hundred  and  thirty 
years ;  few  and  evil  have  been  the  days  of  the  yean 
of  my  life,  and  have  not  attained  unto  the  days  of 
the  years  of  the  lives  of  my  fathers,  in  the  days  of 
their  pilgrimage."  We  can  see  the  old  man  as  h» 
says  this,  leaning  on  his  staff,  and  supported  by  hii 


ess 


GENESIS.  OR  THE  FIRST  BOOK   OF  MOSES. 


son  ;  we  can  almost  hear  the  tones  of  his  trembling 
voice,  the  pauses  of  his  slow  utterance,  the  seem- 
ingly tautological  yet  most  emphatic  sound  of  his 
repetitions.  "  Few  and  evil ; "  alas!  how  ancient  is 
this  style  of  speech  !  How  from  the  very  beginning 
dates  this  wailing  language  so  full  of  the  feehng  that 
iome  great  evil  has  befallen  humanlly,  and  that  our 
aartlily  life,  in  its  best  condition,  is  but  a  pilgrimage 
of  sorrow.  It  has  not  come  fi'om  tlie  world's  later 
experience.  The  farther  we  go  back,  even  into  what 
would  seem  to  be  the  very  yotith  of  our  race,  the 
louder  and  clearer  is  the  voice.  It  is  not  confined  to 
the  Scriptures.  It  meets  us  everywhere  in  the  ear- 
liest heathen  writings,  but  without  the  placid  resig- 
nation that  is  so  evident  in  the  most  striking  Biblical 
examples.  Compare  the  O'lyssey,  xviii.  130. 

ov5kv  aKtSvoTfpov  yata  Tpt'f/>ei  ayBputiroto 
iTuvTuiVt  OCTO'a  Te  yatav  eiTi  Trt'etei  re  fcai  epwet — 


Sophocles,  (Edipus  Turc 


1186, 


iu>  yeveal  fiporCiv  ' 
TtV  ><ip,  T'S  (i('7)p  TiKeov 
Tas  eiiSatfzoJ'ta?  i^e'pet, 
Tl  TOtrOVTOV  0(TOV  SoKCtl', 

fcal  iofacT*  CLTTOK^lvat, 

So  Pindar's  irifias  urap  Si'Spain-os,  Pi/lh.  viii.  99. 
Compare  Job  vii. ;  xiv. ;  Ps.  ciii.  15  ;  Gen.  xviii.  27 
("who  am  but  dust  and  ashes,");  the  same.  Job 
XXX.  19;  xlii.  6  ;  Sirach  x.  9  ("whyis  dustand  ashes 
proud") ;  and  other  passages  too  numerous  for  quo- 
tation. 

Among  the  most  natural  and  truthful  things  in 
ibis  narration  is  the  respect  shown  by  Pharaoh  to 
Jacob.  It  might  be  accounted  for  by  that  courteous- 
ness  and  sense  of  justice  which  seems  so  character- 
istic of  this  monarch,  as  also  by  his  great  friendship 
for  Joseph.  But  there  is  soiuetbing  more  in  the  case, 
and  having  a  deeper  ground.  It  is  a  feeling  of  rev- 
erence which  makes  him  desire  the  patriarch's  bless- 
ing. Respect  for  age  was  more  felt,  and  more  lauded 
as  a  virtue,  in  the  ancient  world,  than  in  the  modern, 
although  it  still  holds,  and  nothing  but  a  most  disso- 
lute civilization  cati  break  it  up.  There  is,  moreover, 
poniething  of  awe  with  which  we  look  upon  a  very 
old  man,  a  centenarian  or  upwards,  one  who  has 
gone  far  beyond  the  ordinai-y  limit  of  human  life. 
It  affects  us  as  a  strange  spectacle.  There  seems  to 
be  something  unearthly  about  him,  superhuman, 
almost  svijiernatural — as  though  he  belonged  to 
another  age,  or  world.  So  to  the  young  Telemachus 
appeared  the  aged  Nestor  who  had  survived  three 
generations  of  men  (Odyss.  iii.  24t)), 

Siare  /iOl  adavaroi  ifSoAAerat  e(aopaiur0ai, 

"  like  an  immortal,  as  I  gaze,  does  he  stand  out  be- 
fore me" — like  one  seen  in  vision,  to  give  the  full 
force  of  that  peculiar  word  iVSaAAerai — or  as  some- 
thing tMiisccnding  the  ordinary  humanity.  This 
feeling  was  heightened  by  the  fact  that  the  Egyptians, 
■8  compared  with  the  nomadic  patriarchs,  were  not  a 
long-lived  people.  Jacob,  although  he  had  "  not 
attained  unto  the  days  of  the  years  of  the  life  of 
his  father.-*,"  was  to  them  a  remarkably  old  man. 
Pharaoh  had,  prnliably,  never  before  seen  a  ca-<e  of 
luch  extreme  longevity.  Herodotus  (iii.  23)  le.anis, 
ftom  the  Egyptians,  of  an  yKthiopian  people,  among 
whom  HOme  reached  the  ago  of  one  hundred  and 
twenty  years,  but  the  manner  in  which  it  is  narrated 
ihowHthat  it  was  regarded  as  reniarkalile  and  excep- 
tional, confirming  the  idea  that  such  advanced  age 
man  uik'iown  amoig  the  Egyptians  themeelves. 


The  matter  however,  of  deepest  interegt,  ao< 
most  worthy  of  note  in  this  answer  of  Jacob,  16  \U 
pilgrim  tone :  "  The  days  of  the  years  of  my  oil' 
grimage — few  and  evil  have  they  been,  and  have  no> 
attained  unto  the  days  of  the  years  of  the  life  of  mi 
fathers,  in  the  days  of  their  pilgrimage."  Who  can 
deny  the  fairness  of  the  a|iostle's  reasoning  (Heb.  xL 
14):  "  Now  they  who  say  such  things  ileclare  plainly 
(flvpapi(ov(T:i>,  make  it  very  niiinifest)  that  they  seek 
a  country — that  they  long  (opeyovrai)  for  a  bettei 
country,  even  a  heavenly — confessing  themselves  to 
be  strangers  and  sojourners  upon  earth  "  ({ti/m  Ka\ 
7rap6Trtfi7;^0(,  men  away  from  home).  "Wherefore 
God  is  not  ashamed  to  be  called  their  God  (not  of 
the  nonexistent,  or  the  perished,  Matt,  xxii,  32),  for 
he  hath  prepared  for  them  a  city" — "a  city  which 
hath  foundations,"  stable,  enduring,  that  "  passeth 
not  away."  This  language  of  pilgrimage  is  not  re- 
solvable into  the  unmeaning,  like  a  worn-out  modern 
metaphor,  or  a  mere  poetical  sentimentality.  Such 
use  of  words  would  be  wholly  inconsistent  with  the 
character  of  the  patriarchs,  and  their  stern  ideas  of 
reality.  It  was  not  a  pilgrimage  simply  in  respect  to 
the  old  home  "  whence  they  came  out ;  "  for  thither, 
as  the  .author  of  the  epistle  to  the  Hebrews  most 
pertinently  observes  (xi.  14),  they  could,  at  any  time, 
have  returned.  That  certainly  was  not  "  the  better 
country "  they  were  seeking.  No  going  back  to 
Mesopotamia,  the  region  of  the  fire-worshipping 
idolatry;  rather  go  down  to  Egypt,  the  land  of 
dreams  and  symbols,  yea,  down  to  Sheol  even — ever 
pressing  on  their  pilgrim-way  with  unaba.ted  confi 
dence  in  the  covenant  God.  He  would  be  with  them 
wherever  they  went.  Into  whatever  regions  they 
might  pass,  known  or  unknown,  there  would  be  the 
bs<!>n  TiX^O,  the  "angel  Redeemer,"  to  "deliver 
them  from  .all  evil."  It  was  no  metaphor  except  as 
a  transfer  from  a  lower  to  a  higher  sense.  The  true 
pilgrim  idea  is  inseparable  from  the  term  constantly 
employed.  No  word  in  the  Hebrew  language  main- 
tains a  more  clear  and  emphatic  sense :  ^"3^, 
a  sojimrning,  a  tarrying,  a  pilr/rimaf/e,  from  ^13, 
to  turn  aside  by  the  way,  to  tarry  as  a  stranger,  ever 
denoting  a  temporary  instead  of  a  settled  residence 
It  is  a  staying  in  a  land  which  is  not  one's  home. 
So,  to  the  patriarchs,  even  Canaan  is  called  I'lX, 
Dn"'"iJB  the  land  of  their  pilgrimages.  To  their  de- 
scend.ants,  or  to  the  Israelitish  nation  taken  collect- 
ively, as  a  corporate  historical  entity,  it  was  a 
KAijpoi'ojiia,  a  settled  earthly  i»Aeri7a/«-e,  but  to  them, 
individually,  it  was  not  "the  rest  provided  for  the 
people  of  God,"  and  this  language  was  over  to  re- 
mind them  of  it.  Their  only  inheritance  was  the 
promise,  of  which  the  Canaanitic  H\T](nivuaia  was  the 
type,  and  of  this  they  became  "/(.!>« through  faith" 

— 5(a  Tri(TTfa?J  KKf^puviiiioVvTCitv    TA2      trlArrEAI  A2. 

Heb.  vii.  12.  For  examples  of  sncli  use  of  laj, 
•".Vj-O  and  15,  see  Gen.  xvii.  18,  xxviii.  4  ("  the  land 
in  which  thou  art  a  stranger  "),  Ps.  cxix.  B4  ;  xxxix. 
13;  1  Ohron.  xxix.  15;  Lev.  xvii,  22  ("  the  stiange: 
dwelling  in  the  midst  of  you  "),  Deut.  v.  14  ;  xxiv. 
14,  and  many  other  places.  The  idea  is  ever  \w^■»■ 
ent,  that  of  a  stranger  tarrying  in  a  .strange  land  ; 
and  this  language  of  the  patriarclis  lias  been  takei 
up  by  later  writers,  thus  becoming  prcdoniinani 
among  the  grave  jiictures  of  the  Old-T.'Stamenl 
saintly  life.  See  1  Chron.  xxix.  15;  Ps.  xxxix.  13, 
"  strangers  before  thee,  and  sojourners  as  all  oui 
fathers  were."     The  words  are  alto  used  of  lodginj 


CIIAI'.    XLVI.,   XLVU. 


63(> 


ID  an  inn,  or  dwelling  temporarily  in  a  tent,  and  this 
calls  up  the  passage  before  quoted  from  Diodorus 
Siculus  (Excursus  on  Sheol,  p.  587),  showing  that 
tiome  such  an  idea  of  life  being  a  pilgrimage  was  not 
altogether  unknown  to  Pharaoh,  and  to  the  early 
Egyptians,  The  other  conception  of  life,  as  a  tran- 
Bient  dwelling  in  a  tent,  gives  an  inexpressible  sub- 
Umity  to  some  of  the  Old-Testament  declarations, 
evidently  accommodated  to  it,  and  intended  to  denote 
the  security  of  the  everlasthig  rest :  "  From  the  cuds 
of  the  earth  do  I  cry  unto  thee"  (from  this  distant 
earth,  this  remote  and  foreign  land) ;  "  0  that  I 
might  dwell  in  thy  labernade  of  the  elernities 
(C^^b^S  Tjljnsa),  0  that  I  might  find  shelter  under 
the  covert  of  thy  wings,"  in  the  "  secret  place  of  thy 
presence  ! "  Ps.  Ixi. 

As  Canaan  was  not  "  the  rest,"  so  neither  was 
Sheol,  whether  regarded  as  the  grave  merely,  or  some 
strange  state  of  continued  being,  lying  beyond.  No 
mere  sentimentality  about  the  sepulchre  as  a  place 
of  repose  from  life's  weariness  could  answer  to  these 
grave  declarations  of  grave  men,  much  less  that  mon- 
strosity of  conception  which  would  connect  the  ideas 
of  rest  and  utter  non-existence.  Sheol  lay  in  the 
road  of  their  pilgrimage.  Through  this  unknown 
region — so  very  dark  then,  so  obscure  even  yet, — 
they  had  to  pass ;  but  only  as  a  part  of  their  ap- 
pointed journey.  The  "  city  which  had  foundationi>," 
lay  still  beyond.  But  why,  it  may  be  asked,  as  it 
often  has  been  asked,  did  not  the  patriarchs,  and  the 
pious  Bible  writers  who  followed  them,  say  more 
kbout  this  better  country,  instead  of  only,  now  and 
then,  giving  a  glimpse  of  it  in  some  pious  ejacula- 
tion ?  It  may  be  answered,  that  peihaps  theii- 
learts  were. too  full  of  it  to  say  much  about  it.  They 
jad  the  pilgrim's  reticence  in  the  midst  of  frivolous 
and  unsympathizing  strangers.  These  old  "  men  of 
faith  "  had  that  precious  thing  so  pleasing  unto  God 
as  the  only  root  of  any  true  human  virtue,  and  which 
made  these  uncultivated  Old-Testament  heroes,  im- 
perfect as  they  were  in  some  things,  fairer  in  His 
sight  than  an  Epictetus,  a  Seneca,  or  an  Antonine, 
with  all  their  lauded  and  refined  morality.  They  had 
*'  this  precious  faith,"  but  they  did  not  weave  it  into 
dogmas,  or  construct  from  it  systems  of  heartless 
ethical  speculation.  They  did  not  talk  of  their  spir- 
ituality ;  and  yet,  even  in  the  few  things  they  said, 
what  approach  is  made  to  them  by  the  modern  ra- 
tionalist, or  our  flippant  litterateur,  who  calls  them 
gross,  and  pronounces  their  views  so  defective  as 
measured  by  the  later  progress  in  all  elevated  and 
refined  thinking  ?  Who  hears,  or  exjiects  to  hear, 
'rom  critics  of  this  class,  the  utterance  of  any  long- 
ing desires  for  the  better  country  ?  How  strange  it 
would  soimd  to  liear  them  say:  "I  have  waited  for 
thy  salvation,  0  Lord,"  or  to  make,  in  earnest,  the 
declaration  that  they  regarded  themselves  as  "  pil- 
grims and  sojourners  "  upon  this  unsatisfying  earth  I 

Again,  a  reason  of  their  silence  may  have  been 
the  reserve  arising  from  the  thought  of  the  dark  and 
unknown  journey  yet  to  be  made  before  their  pil- 
grimage was  wholly  ended.  Their  views  of  Sheol 
were  sombre,  because  Sheol  (in  its  true  sense)  was 
to  them,  perhaps,  a  stronger,  a  sterner,  if  not  a  clear- 
er reality,  than  it  has  become  to  us  w'th  those  con- 
fident expectations  of  an  immediately  jierfeet  stat  ? 
that  lia^e  placed  the  old  doctrine,  with  much  valua- 
Dle  Scriptin-e  connected  with  it,  almost  wholly  in  the 
background  of  our  theology.  But  to  understand 
their  language  we  must  go  back  to  their  standpoint, 
dark  and  inadequate  as  it  may  seem  to  us.    As  death 


was  not  non-existence  in  any  view  (see  note  on  tht 
earliest  ideas  of  death,  p.  274),  but  a  stale  of  beini) 
however  strange, — not  the  opposite  of  being,  at  all, 
but  of  active  life, — so  Sheol  was  the  contiimauce,  the 
prolongation  of  the  judicial  death  jfronounced  upon 
man,  not  a  state  following  it.  Deliverance  from  orit 
was  deliverance  from  the  other.  Their  pilgrimage 
led  them  through  this  shadowy  place,  and  though 
they  still  trusted  to  their  covenant  God,  they  knew 
not  when,  nor  where,  nor  how  that  deliverance  should 
be.  Sheol  was  not  their  liotiie,  their  language  ira. 
plies  that;  it  was  not  the  end  of  their  journey. 
They  did  not  talk  of  going  to  Heaven,  or  to  glory  • 
these  ideas,  as  we  now  hold  them,  had  not  yet  come 
in  ;  and  yet,  if  we  may  take  many  expressions  in 
the  Psalms  as  the  language  of  the  Old-Testament 
religious  experience,  there  was  ever  the  thought  of 
a  divine  presence,  of  a  nearness  unto  God,  of  the 
support  and  guidance  of  the  redeeming  Goel,  what- 
ever ideas  of  locality,  of  time,  or  of  condition,  might 
be  present  or  wanting  to  the  conception.  As  their 
eyes  grew  dim  in  death,  their  hope  grew  stronger, 
though,  perhaps,  no  more  definite  than  before. 
Hence  Jacob's  ejaculation,  coming  in  so  strangely 
and  so  suddenly,  whilst  presenting  the  visions  he 
had  of  his  sons'  worldly  destiny.  To  cheer  his  dying 
heart,  there  seems  to  have  mingled  among  these  far- 
off  yet  earthly  pictures,  as  they  crowded  upon  the 
seer's  mind,  a  ray  still  more  remote,  from  the  other 
side  of  Sheol.  What  else  could  he  have  meant  in 
that  remarkable  interruption  of  the  prophetic  series ; 
nin';'  ■'ri^l'p  ~'^?'"^''i!,  " for  thy  salvation  liave  t 
waited,  Jehocah"  (Gen.  xlix.  18).  What  salvation? 
nothing,  surely,  in  this  life.  It  was  no  deliverance 
from  Laban,  or  Esau,  no  expectation  of  worldly  se- 
curity, such  as  followed  his  vision  upon  the  stone 
pillow  at  Bethel.  That  was  all  past  and  gone.  Sheol 
was  before  him,  but  Jacob  still  trusts  the  angel  of  th« 
covenant,  and  this  dying  ejaculation  shows  that  there 
was  with  him,  then  and  there,  in  some  way,  the  pres- 
ence of  the  nameless  power  that  had  met  him  at 
Peniel.  What  meaning  in  it  all,  unless  th.it  power, 
and  that  guide,  was  expected  to  go  with  him  through 
the  still  darker  journey  ?  The  supposition  that  this 
sudden  exclamation  refers  to  something  seen  in  vision 
in  respect  to  Dan  and  Samson  (an  opinion  derived 
from  its  place  among  the  blessings  which  it  inter- 
rupts), seems  the  merest  trifling, — with  all  respect, 
be  it  said,  to  the  learned  commentators  who  have 
held  it.  Even  if  we  regard  the  whole  as  an  ecstatic 
dream,  there  must  be  some  consistency  in  it. 

The  whole  patriarchal  theology  may  b'*  summed 
in  one  great  article,  trust  in  the  covenant  Gud, — a 
trust  for  life,  a  trust  for  death,  for  the  present  being, 
or  for  any  other  being.  There  was  something  ex- 
ceedingly sublime  in  this  faith.  They  were  like  met 
standing  on  the  border  of  an  immense  ocean,  all  un- 
known as  to  its  extent,  its  other  shore,  if  it  had  any, 
or  its  utter  boundlessness.  Ready  to  launch  forth 
at  the  divine  command,  they  had  the  assurance  that 
all  would  be  well,  whatever  might  be  their  individual 
destiny,  since  this  covenant  God  was  also  the  God 
of  their  fathers,  who  must,  therefore,  in  some  way, 
''  live  unto  Him,"  that  is,  they  must  have  yet  a  being 
that  would  make  them  the  proper  subjects  of  such  a 
covenant  relationship.  Still  Sheol  had  a  gloomy  as. 
peet ;  it  was  associated  with  the  idea  of  i)enalty 
Death  and  Hades  went  together ;  the  one  was  but  * 
form  of  the  other,  a  carrying  out  of  the  great  sen- 
tence. Though  a  part  of  their  pilgrimage,  the  waj 
;vas   very   dark      Not  with   rapture,   therefore,  but 


540 


GENESIS.  OB  THE  FIRST  BOOK  OF  MOSlSS. 


with  calm  confi;let]ce.  did  thev  go  down  into  its  un- 
Known  depths,  stiil  holding  fast  tbe  hand  of  the  "  re- 
deeming angel."  who  in  death,  as  well  as  in  the 
active  earthly  life,  would  '*  deliver  them  fiom  all 
evil."  They  knew  that  this  "  Redeemer  lived  "  (Job 
lix.  25),  and  they  felt  that  in  some  way,  they  kneiv 
not  how,  his  life  wa,s  theirs.  He  conld  "quiekin 
them,  and  bring  them  up  again  from  the  depths  of 
the  earth  "  (Ps.  Ixxi.  20).  Thus  their  hope  look  the 
form  of  a  icairiH/,  until  "  th«  wrath  should  turn" 
(TJEX  :"'j  IS,  Job  xiv.  13),  and  the  dread  penalty, 
in  some  way,  be  satisfied.  Thus  Job  says:  "all  the 
days  of  my  appointment  (there)  will  1  wait,  until  my 
change  shall  eonie  " — my  haJipah,  my  reviviscence 
or  renewal  (see  how  the  word  is  used  Ps.  xc.  5,  and 
cii.  27).  So  Ps.  xvi.  1  ■,  "  Thou  wilt  not  leave  my 
Boul  in  Hades,"  Ps.  xlix.  8-16,  "  No  man  can  redeem 
his  brother  " ;  "  yet  God  will  redeem  my  soul  from 
the  hand  of  Sheol,  for  He  wUl  take  me."  Let  the 
rationalist  say  what  he  will  of  this  language,  the 
taking  out  of  the  /latid,  and  the  preventinci,  for  a 
brief  and  unimportant  time,  the  hand  from  seizing, 
can  never  be  made  to  mean  tbe  same  thing.  To  the 
same  etfect  Ps.  xxxi.  6,  "  Into  thy  hands  do  I  trust 
my  spirit,  for  thou  hast  redeemed  me  (rescued,  ran- 
tomed  me),  Jehovah,  God  of  truth'"— of  covenant- 
faithfulness.  Sometimes  it  seema  to  take  the  form 
of  a  hope  ihat  this  Goel,  this  "angel  of  the  cove- 
nant," would  be  perionally  with  them  in  Sheol. 
There  is  good  reason  foi  thus  mterpretiug  the  pas- 
sage Ps.  xxiii.  4,  as  referring  rather  to  Sheol  itself, 
the  spirit-world,  or  world  of  the  dead,  instead  of  a 
state  of  sorrow  in  this  life,  or  a  drawing  near  unto 
death,  as  is  commonly  supposed.  For  places  in  which 
r^abs  [tzahiiaveth,  there  rendered  shadow  of  deaih) 
is  put  for  death  itself,  or  the  state  of  the  dead,  see 
Job  xxxviii.  17  (r'l'sbs  "'l)"'^"  ,  gates  of  tzalinaveth), 
X.  22,  xii.  22,  compared  with  Job  xxviii.  3,  and 
especially  Job  xxviii.  21,  23.  Such  a  rendering 
seems  necessary  to  the  climax  intended  Ps.  xxiii.  4  : 
"  Even  in  the  valley  of  tzalmaveth,"  in  the  land  of 
the  shades,  the  terra  uiiibrarum,  "I  will  fear  no  evil 
(comp.  Gen.  xlviii.  IB),  for  thou  art  with  me,  thy  rod 
and  thy  staff'  they  shall  comfort  me" — ■'STansv 
restore  me,  revive  me,  and  iience  the  Syriac  N^nsjD . 
for  reviviseence,  resurrection.  In  Hades  they  are 
Still  with  "  the  Shepherd  and  Bishop  of  Souls." 

This  patriarchal  faith,  in  its  pilgrim  as|iect,  seems 
k  strange  thing  to  our  modern  conceptions ;  but 
there  is  a  view  of  it  which  may  lead  us  to  regard  it 
as  even  a  stronger,  if  not  a  better,  faith  than  our 
own.  Involved  in  the  very  essence  of  all  spiritual 
religion  are  two  great  truths:  1.  The  being  of  a  (!od, 
A  moral  guvemcjr  who  treats  man  as  something 
tbove  the  plane  of  nature,  that  is,  enters  into  a  cove- 
nant with  him ;  and,  2  the  existence  of  the  human 
<iial  in  another  Iif(  as  groundol,  in  its  ultimate  per- 


fection at  least,  upon  sue.  covenant.  The  first  of 
these  is  also  first  in  value  and  importance.  It  is  the 
first  less.,  n  in  the  catechism  of  theolo.s;y.  It  musi 
be  learned  thoroughly,  or  the  second,  by  itself,  ai 
the  mere  idea  of  continued  spiritual  existence,  b* 
comes  a  perversion,  and  may  be  a  source  even  of 
dangerous  imaginative  error.  The  patiiarchs  were 
educated  chiefly  in  this  greater  and  more  funda 
mental  dogma,  belief  in  God,  trust  in  God,  submit 
sion  to  God,  whatever  might  be  the  human  destiny 
Nothing  can  be  purer  or  more  lofty  than  their  theism 
when  viewed  alone ;  though,  as  has  been  befoi  e  re- 
marked, it  is  never  wholly  separate  from  some  form 
of  the  other  doctrine.  The  purity  with  which  men 
hold  the  second  must  depend  upon  the  thoroughness 
of  their  initiation  into  this  prime  idea  of  a  God  to 
be  trusted,  in  Ufe,  in  death,  in  light,  in  darkness,  and 
to  whose  sovereign  wisdom  and  goodness  there  must 
be  an  implicit  resignation,  whatever  may  be  known 
or  unknown  in  respect  to  his  dealings  with  the  finite 
being  he  has  created.  To  this  sfcite  Job  was  brought, 
when,  at  the  close  of  the  long  drama,  he  tell  upon 
his  face  before  God,  and  said  ^mto  Uiin  ('ix,  mita 
nie,  not,  concerning  we)  that  "right  thing"  for  which 
he  was  commended,  rather  than  for  any  superiority 
in  the  previous  argument.  Hence  it  is  that  this  first 
truth  takes  precedence,  not  in  rank  only,  but  in  the 
time  order  of  revelation,  though  the  second,  in  ita 
rudimentary  .■^tate.  may  be  almost  coeval  with  it. 
The  one  is  fully  developed,  while  the  other  is  in  its 
germ.  As  best  expressing  the  contrast,  the  editor 
would  venture  here  to  quote  from  something  he  haa 
elsewhere  written  ("  Article  on  the  Clo.sing  Chaptera 
of  the  Hook  of  Job,"  Mercersburg  Review,  Jan. 
1860):  "The  pairiarchs  were  first  instructed  in  that 
first  and  greatest  chapter  in  theology.  Is  there  not 
something  in  modern  experience  to  show  the  evil  of 
reversing  this  order  of  ideas,  of  making  the  subordi 
nate  primary,  of  coming  to  regard  the  human  spis 
iiual  destinv  too  much  as  the  chief  thought  in  re- 
ligion, and  the  belief  in  a  God  as  something  mii.is- 
terial  or  mediate  to  it  ?  We  refer  not  now  to  that 
naturahstic  form  of  spiriiualism  which  has  lately  be- 
come so  rife  among  us,  but  to  much  that  appears  in 
the  better  thinking  of  the  religious  world.  We  may 
yet  learn  from  the  Old  Testament.  We  may  see  a 
glory  in  its  theism  thus  standing  alone  in  its  sublim- 
ity. Boast  as  we  may  of  our  progress  in  theology, 
unless  this  order  of  ideas  is  preserved  in  all  its  purity, 
our  belief,  our  reverence,  our  highot  thought  of 
God,  may  fall  below  that  of  the  Syrian  i)i'griin,  or 
of  that  ancient  son  of  ihe  East  whose  suiferiugs  and 
exjierience  are  recorded  in  attestation  of  this  first 
and  greatest  of  truths."  We  must  guard  against  such 
tendency,  or  there  is  danger  that  our  Tc-lig'o, — oui 
\ievr  of  the  bonil  between  the  infinite  ind  the  finite 
soul, — may  become  nature  instead  of  cwenan',—-» 
dieamy  sentimentality  instead  of  faith.  -T.  L.1 


UHAP.   XLVm.    1-22.  641 


NINTH    SECTION. 

Jacob's  sickness.     Hi»  blessing  of  his  grandchildren.     Joteph't  son*. 


Chapter  XLVm.   1-22. 

1  And  it  came  i-o  pass,  after  these  things,  that  one '  told  Joseph,  Behold,  chy  father  u 

2  sick ;  and  he  took  witli  him  his  two  sons  Manasseh  and  Ephraim.  And  one  told  Jacob, 
and  said,  Behold,  thy  son  Joseph  cometh  unto  thee  ;   and  Israel  strengthened  himself, 

3  and  sat  upon  the  bed.     And  Jacob  said  unto  Joseph,  God  Almighty  appeared  unto  me 

4  at  Luz  [Bethel]  in  the  land  of  Canaan,  and  blessed  me.  And  said  unto  me,  I  will  make 
thee  fruitful,  and  multiply  thee,  and  1  will  make  of  thee  a  multitude  of  people;   and  I 

5  will  give  this  land  to  thy  seed  after  tliee, /or  an  everlasting  possession.  And  now  thy 
two  sons,  Ephraim  and  Manasseh,  that  were  born  unto  thee  in  the  land  of  Egypt,  be- 
fore I  came  unto  thee  into  Egypt,  are  mine ;   as  Reuben  and  Simeon,  they  shall  be  mine. 

6  And  thy  issue,  which  thou  begettest  after  them,  shall  be  thine,  and  shall  be  called  after 

7  the  name  of  their  brethren  in  their  inheritance.  And  as  for  me,  when  I  came  from 
Padan,  Rachel  died  by  '  me  in  the  land  of  Canaan,  when  yet  there  was  but  a  little  way 
to  come  unto  Ephrath  ;  and  I  buried   her  there,  in  the  way  of  Ephrath ;   the  same  is 

8  Bethlehem   [reason  for  enlarging  the  descendants  of  Rachel].     And  Israel    beheld  Joseph's  sons, 

9  and  said,  Wiio  are  these?  And  Joseph  said  unto  his  fother.  They  are  my  sons  whom 
God  hath  given  me  in  this  place.     And  he  said.  Bring  them,  I  pray  thee,  unto  me,  and 

10  I  will  bless  them.     Now  the  eyes  of  Israel  were  dim  for  age,  so  that  he  could  not  see. 

11  And  he  brought  them  near  unto  him,  and  he  kissed  them,  and  embraced  them.  And 
Israel  said  unto  Joseph,  I  had  not  thought  to  see  thy  face ;   and,  lo,  God  hath  shewed 

12  me  alsp  thy  seed.     And  Joseph  brought  them  out  from  between  his  knees   [Jacob's], 

13  and  he  bowed  '  himself  with  his  face  to  the  earth.  And  Joseph  took  them  both, 
Ephraim  in  his  right  hand  towards  Israel's  left   hand,  and   Manasseh  in  his  left  hand 

14  towards  Israel's  right  hand,  and  brought  them  near  unto  him.  And  Israel  stretched 
out  his  right  hand,  and  laid  it  upon  Ephraim's  head,  who  ^vas  the  younger,  and  his  lefl 
hand  upon  Manasseh's  head,  guiding  *  his  hands  wittingly  ;   for  Manasseh  loas  the  first 

15  born.     And  he  blessed  Joseph,  and  said,  God,  before  whom  my  fathers  Abraham  and 

16  Isaac  did  walk,  the  God  which  fed '  me  all  my  life  long  unto  this  day.  The  angel 
which  redeemed  me  from  all  evil,  bless  the  lads  ;  and  let  my  name  be  named  on  them, 
and  the  name  of  my  fathers  Abraham  and  Isaac ;   and  let  them  grow  into  a  multitude 

17  in  the  midst  of  the  earth.  And  when  Joseph  saw  that  his  father  laid  his  right  hand 
upon  the  head  of  Ephraim,  it  displeased  him  ;  and  he  held  up  his  father's  hand  to  re- 

18  move  it  from  Ephraim's  head  unto  Manasseh's  head.     And  Joseph  said  unto  his  father, 

19  Not  so,  my  father;  for  this  is  the  first-born;  put  thy  right  hand  upon  his  head.  And 
his  father  refused,  and  said,  I  know  it,  my  son,  I  know  it ;  he  also  shall  become  a 
people,  and  he  also  shall  be  great;   but  truly  his  younger  brother  shall  be  greater  than 

20  he,  and  his  seed  shall  become  a  multitude  of  nations.  And  he  blessed  them  that  day, 
saying,  In  thee  shall  Israel  bless,  saying,  God  make  thee  as  Ephraim,  and  as  Manasseh ; 

21  and  he  set  Ephraim  before   Manasseh.     And  Israel   said  unto   Joseph,  Behold,  I  die; 

22  but  God  shall  be  with  you,  and  bring  you  again  unto  the  land  of  your  fathers.  More- 
over, I  have  given  to  thee  one  portion  °  above  thy  brethren,  which  I  took  Out  of  th« 
hand  of  the  Amorite  with  my  sword  and  witii  ray  Ijow. 

^  Ver.  1. — *1*'0K*T  .  An  ellipsis  of  n?2TNn,  or  T^STaH  ,  one  who  told.  The  construction  is  rare  in  thu  siingulaf. 
It  IS  probably  nsed  here,  not  impersonally,  or  passively,  as  some  grammarians  say,  but  emphatically,  by  way  of  c-iUing 
attention  to  it — denoting,  perhaps,  a  special  messenger.  Raslii  gives  it  as  the  opinion  of  the  Kabbins  that  it  was  Ephr.aHMl 
wbo  "was  the  messenger,  and  that  the  same  i*  the  subject  of  "IS''  ,  ver.  2. — T.  L.] 

f*  Ver.  7. — "^bV   nn*^  .     Died  by  me.    It  cannot  here  denote  simply  nearness  of  position  ;  for  Joseph  need  not  haw 

been  infonned  of  that.    There  is  an  emotional  tenderness  in  the  preposition.     Oit  account  of  me,  for  my  sake  ; — as  Langt 

intimates,  she  had  borne  for  him  the  hardships  of  the  journey  in  her  delicate  state,  and  that  had  brought  on  the  dcadlj 

IraTail.    Or  it  may  be  used  like  fxoi  redundant,  as  it  is  wrongly  called,  in  Greek — Rachel  to  me,  or  viy  Rachel,  more  «•• 

J.1 


M2 


GENESIS,  OR   TUK   Fli;ST    BOUK    OF    MOSES. 


phatic  than  the  g3nUive  would  have  been.  Very  near  to  it,  would  be  Luther's  rendering,  starb  mir  Rachel.  The  LXS 
ftni?  '.ue  Vuljrate  both  omit  it,  but  the  LXX  adds,  Rachel  thy  mother,  which  has  much,  internally,  in  iin  favor  ;  tdnce  U 
would  Bt-em  sti-ani^e  that  Jacob,  in  speaking  to  Joseph,  her  son,  should  call  her  Kachel  merely,  just  as  ne  would  speak  o. 
Leah,  r"^!"  .  rendered  a  little  way.  Rashi  makes  it  a  thousand  cubits^  or  the  same  as  the  PC—  Dinn  ,  the  limit  ol  I 
eabbath  day's  journey.— T.  L.] 

[3  Ver.  12. — iinn'i.''"  .  And  he  bowed.  The  LXX  render  it  in  the  plural,  «at  Trpoaexvyriaav  avriZ,  and  they  bowed, 
or  knt-elcd  down  before  him,  that  is,  Manasseh  and  Ephraim ;  as  if  the>' bad  read  TinpUJ'^'l ,  which  is  ^aven  in  thf 
Samaritan  Codex.    The  reading  is  also  followed  by  the  Syriac,  and  has  much  internal  probability  on  its  side. — T.  L.] 

[*  Ver.  14. —^■'1^  nX  bSTU  .  Literally,  he  viade  his  hands  intelligenty  that  is,  did  not  go  by  feeling  only,  in  aid  o* 
kis  dim  ey^s.  The  LXX  rendering,  evoAAdf  rd?  x^'Po^,  his  hands  a-osswise,  and  the  Vulgate,  cmtimutans  vianvs,  ismerel. 
boferetitial,  and  requires  no  change  in  the  Hebrew  text.    See  Glassii  Phil,  Sacra,  1629. — T.  L.] 

(*  Ver.  15.— ■'PX  n2-'~in  D'^iT^iiil —the  God  who /cd  me.  It  is  the  pastoral  image.  The  God  who  was  my  shepjierdf 
— or,  ir  a  more  general  sense,  my  («tor,  guide,  or  guardian  ruler.  Oompare  the  frequent  Homeric  notfxrjv,  n-ot/iotvei,  to 
express  the  kingly  relation. — T.  L.j 

[«  Ver.  22.— "inx  C3VL'.  See  what  is  said  on  this  in  the  Exegetical  and  Critical.  See  also  the  very  same  phraila 
Zeph.  iii.  9  iwith  one  shoulder,  that  is,  with  one  consent,  or  shoulder  to  shoulder),  though  it-s  usage  there  does  not  shed 
much  light  on  this  passage.  Glassius  (  Phil.  Sacra,  p.  1985)  gives  it  as  an  example  of  the  Biblical  enigma.  The  coujecturo 
of  Gesenius  seems  very  probable.     He  regards  it  as  the  common  word  for  shoulder,  taken  metaphorically  for  a  traxit  o 

tand,  from  some  supposed  resemblance,  like  the  Arabic  ._  ^JLi-tf  .  So  the  English  word  shoulder  is  used  in  architectur* 
See  Websiee.— T.  L.] 


PEELIMINAET  EEMAKKS. 

1.  To  the  distinction  of  Judati,  in  the  historj'  of 
Israel,  corresponds  the  distinction  of  Joseph,  name- 
ly, that  he  is  represented  by  two  tribes.  This  liis- 
torical  fact  is  here  referred  baclj  to  the  patriarchal 
theocratic  sanction.  In  this  Jacob  authenticates  the 
distinction  of  Rachel  no  less  than  of  Joseph.  Tiie 
arrangement  is  of  importance  as  expressing  the  fact 
that  the  tribe  of  his  favorite  son  should  be  neither 
that  of  the  priesthood  (Levi),  nor  the  central  tribe 
of  the  Messiah  (Judali).  Only  through  divine  Ulumi- 
nation,  and  a  divine  self-renouncement  of  his  own 
wisdom,  could  he  have  come  to  such  a  decision.  It 
was,  however,  in  accordance  with  his  deep  love  of 
Joseph,  that  he  richly  indemnified  him  in  ways  corre- 
sponding, at  the  same  time,  to  the  dispositions  of  the 
Bons  and  to  the  divine  determination  ;  and  that,  in 
this  preliminary  blessing,  he  prepared  him  for  the  dis- 
tinguishing blessing  of  Judah.  If  we  regard  the  right 
of  the  firstborn  in  a  three-fold  way :  as  priesthood, 
princehood,  and  double  inheritance  (I  Chron.  v.  2), 
then  Jacob  gives  to  Joseph,  by  way  of  devise,  the 
third  part,  at  least,  namely,  the  double  inheritance. 
Thus  this  chapter  forms  the  natural  introduction  to 
the  blessing  of  Jacob  in  ch.  xUx.  Neither  of  them 
can  be   rightly  understood  without  the  other. 

2.  Contents:  1)  The  distinguishing  blessing  of 
Joseph,  especially  the  adoption  of  his  sons,  Manas- 
•eh  and  Ephraim,  vers.  1-7 ;  2)  the  blessing  of 
Ephraim  and  Manaaseh,  vers.  8-16;  3)  the  prece- 
dence of  Ephraun,  vers.  17-19;  4)  The  preference 
of  Joseph,  vers.  20-22. 


EXEGETICAL  AND  CRITICAL. 

.  7"  !  adoptiiin  of  Josrph'g  sons,  ilanassch  and 
Ephraim  (vers.  1-7).  Df-mtzsch:  "We  nmst  call 
it  an  act  of  adoption,  although,  in  the  sense  of  the 
oivil  law,  adoption,  strictly,  is  unknown  to  Jewish 
uit>quity ;  it  is  ati  adoption  which  may  We  compared 
to  tbu  adoptio  /ilena  of  the  Justinian  code  (adoption 
on  the  side  of  the  ascendants,  or  kinsmen  reckoned 
upwards)."  The  theocratic  adoption,  however,  has, 
liefoie  all  things,  a  religious  ethical  character,  though 
including   at  the  same  time,  a  legal  importance. — 


After  these  things. — Jacob's  history  is  now  spir- 
itually  closed  ;  he  lives  only  for  his  sons,  as  testator 
and  prophet. — And  he  took  with  him. — The  sons 
of  Joseph  must  now  have  been  about  twenty  years 
old.  They  were  already  born  when  Jacob  came  to 
Egypt,  and  he  lived  there  seventeen  years. — And 
Israel  strengthened  himself. — Delitzscii  ;  "  It 
is  Jacob  that  lies  down  in  sickness ;  it  is  Israel  that 
gathers  up  his  strength  (compare  a  similar  significant 
change  of  these  names  ch.  xlv.  27  :  Jacob  recovers 
from  his  fainting ;  it  is  Israel  that  is  for  going  straight 
to  Egypt)." — God  Almighty  appeared  unto  me 
— Jacob  makes  mention  first  of  that  glorious  revela- 
tion which  had  shed  its  light  upon  the  whole  of  his 
troubled  life.  He  makes  prominent,  however,  the 
promise  of  a  numerous  posterity,  as  an  introduction 
to  the  adoption. — They  shall  be  mine. — They 
shall  not  be  two  branches,  merely,  of  one  tribe,  but 
two  fully-recognized  tribes  of  Jacob  and  Israel,  equal 
in  this  respect  to  the  firstborn  Reuben  and  Simeon. 
— Shall  be  thine. — The  sons  afterwards  born  shall 
belon;;  to  Joseph,  not  forming  a  third  tribe,  but  in- 
cluded in  Ephraim  and  Manasseh  ;  for  Josejih  is 
represented  in  a  two-fold  way  through  these.  Alter 
tliis  provision,  the  names  of  tlie  other  sons  of  Jo- 
seph are  not  mentioned  ;  it  was  necessary,  liowever, 
that  they  should  be  contained  in  the  genealogical 
registers.  Numb.  xxvi.  28-37;  I  Chron.  vii.  14-19 
(Josh.  xvi.  17). — As  for  me,  when  I  came  from 
Padan. — The  ''SNI  here  makes  a  contrast  to  Joseph. 
The  calling  to  mind  of  Racliel  here  would  .seem,  at 
first  glance,  to  be  an  emotional  interruption  of  the 
I  I  lain  of  thought.  In  presence  of  Joseph,  the  re- 
niembrance  of  the  never-to-lic-forgotten  one  causes 
a  sudden  spasm  of  feehng(DeUtzsch).  But  the  very 
course  ol  the  thought  would  lead  him  lo  Rachel.  Site 
dud  III/  him  on  the  way  to  Eplirath  cb"  would  mean, 
hteruUy,  /or  him  ;  she  died  for  liun,  .since,  while 
living,  she  shared  with  him,  and  for  him,  the  toils 
of  his  pilgrimage  life,  and  through  tins,  perhaps, 
brought  on  her  deadly  travail.  She  dietl  cm  tlic  way 
to  Ephrat;ih,  that  is,  bothlehem,  after  she  had  only 
two  sons.  And  so  must  he  make  tliis  satisfaction  to 
his  heart's  longing  for  that  one  to  wlioni  he  e&pe- 
ciallv  gives  the  name  of  wife  (see  xliv.  27),  his  first 
lovej  tliat   there  should    be  three    full   tribes  Iron 


CHAP.    XLVIII.    1-22. 


CAi 


these  two  branches  of  Rachel.  And  thus,  through 
their  eiilurgemont,  is  there  a  sacred  memorial,  not 
only  of  Josepli,  hut  also  of  the  loves  and  hopes  of 
Raclicl  and  Jaeoli  Knobel  rightly  remarks  that  the 
descendants  of  Joseph  became  very  numerous,  infe- 
rior only  to  those  of  Judah  (Xumb.  i.  33,  35),  and 
3ven  surpassing  them,  according  to  another  reclcon- 
ing  Numb.  xrvi.  34,  37) ;  so  that,  as  two  tribes,  they 
wore  to  have  two  inheritances  (Xumb.  i.  10),  a  fact 
which  Ezeliiel  also  keeps  in  view  lor  the  Messianic 
times  (Ezek.  xlvii.  13;  xlviii.  4);  although  {Deut. 
xx.^iii.  13)  they  are  put  together  as  one  house  of  Jo- 
seph. Knol)el,  however,  will  have  it  that  it  is  the 
narrator  here  who  must  be  supposed  to  make  this 
explanation  instead  of  allowing  that  the  patriarcli 
himself  might  have  foreseen  it. — Padan. — Put  liere 
for  Padan-aram. — Bethlehem. — An  addition  of  the 
narrator. 

2.  The  blessiiii)  of  the  sons,  Ephraim  and  Manas- 
seh  (vers.  8-16).' — Who  are  these? — "The  old, 
dim-eyed  patriarch  interrupts  himself.  He  now  per- 
ceives, for  the  first  time,  that  he  is  not  alone  with 
Joseph,  .and  asks.  Who  are  these  here  ?  Here  again 
Knobel  puts  us  in  mind,  in  his  presumptive  way, 
that  the  narrative  follows  the  old  view,  that  the  ut- 
tered blessings  of  godly  men  have  power  and  effica- 
cy" (a  view  which  has  not  wholly  died  out),  and  re- 
marks that  these  young  persons  ought  to  have  been 
well  known  to  Jacob.  In  the  Elohistic  time-reckon- 
ing, therefore,  the  question  was  an  improijable  one 
(he  would  say).  Then,  too,  ought  the  old,  and  al- 
most blind  Isaac  to  have  been  able  to  distinguish  his 
;wo  sons,  Jacob  and  Esau  ! — And  he  brought 
'Jiem  near. — The  emotion  of  the  grandfather  grows 
itronger  as  he  calls  to  mind,  bow  God  had  given  him 
joy  beyond  his  piayers  and  anticipations.  He  had 
not  even  expected  to  see  Joseph  again,  and  now  he 
oeholds  not  only  him,  but  his  two  children. — And 
foseph  brought  them  out. — Jacob,  in  his  embrace, 
lad  drawn  them  between  the  knees,  and  to  his 
oosom  ;  for  we  must  think  of  him  as  sitting.  This 
would  suggest  the  idea  of  buys,  or  of  children  in  the 
arms,  a  thing  which  Knobel  has  not  overlooked  ; 
and  yet  it  is  self-evidi-nt  that  even  as  grown-up  chil- 
dren, they  might  stand  between  the  knees  of  Jacob. 
The  blessing  was  a  religious  act,  and  in  receiving  it, 
they  mu-t  take  another  and  more  solemn  attitude. 
Therefore  does  Joseph  draw  them  back,  and  kneels 
down  himself,  to  prepare  the  sons,  and  himself  wiih 
hem,  for  the  patriarchal  blessing.  Hereupon  he 
irings  them  in  the  right  positions  before  .lacttb.  If 
Jacob  would  lay  his  right  hand  upon  Manasseh,  .To- 
Beph  must  present  him  with  his  left,  and.  with  like 
care,  must  Ephraim  be  placed  before  the  left  hand 
of  Jacob.  Among  the  Hebrews  the  right  hand  was 
the  place  of  precedence  ( 1  Kings  ii.  1 9).  But  .Jacob 
crosses  his  expectation — Guiding  his  hands  ■wit- 
tingly.— Delitzsch  and  Knobel  are  in  favor  of  the 
LXX  interpretation,  witl  -^'hich  agrees  the  Vulgate 
and  the  Syriac,  he  chrrrhfjed,  crossed  his  hands ; 
Keil  disputes  it.  The  expression  denotes  a  con- 
scious and  well-understood  act.  This  is  the  first 
mention,  in  the  Scriptures,  of  the  imposition  of  the 
hands  in  blessing  (Numb,  xxvii.  18,23). — And  he 
blessed  Joseph. — In  his  blessing  of  Manasseh  and 
Ephraim,  "  who  are  also  comprehended  as  Joseph  in 
the  blessinL'  of  Jacob  (ch.  xlix.)  and  Moses."  Kno- 
bel.— God  before  whom. — The  '^ish  here  s  not 
to  be  disregarded  (see  ver.  16).  It  is  the  God  who 
reveals  tiimself  to  the  fathers  through  His  Presence 


the  angel  of  His  Presence,  "^JQ 
9). — Who  fed  me. — Led   me. 


-t^h^.  Is 


Ixiii 

uided  me,  as  mj 
shepherd,  Ps.  xxiii. — The  angel. — Compare  Isa. 
Lxiii.  9.  The  word  "X'SH  has  no  Wau  conversive; 
Delitzsch  explains  this  as  showing  "  that  the  sepa- 
r.ite  self-existence  of  the  God-sent  angel  mentioned 
Numb.  XX.  16,  is  inconsistent  with  the  idea  of  hi» 
being  a  medium  and  mediator  of  the  divine  self 
witnes.sing."  This  is  evidently  a  mingling  of  the  di 
vine  and  the  creaturely  wliich  the  Old  Testameu 
does  not  recognize.  A  creaturely  angel  cannot  Htand 
in  connection  with  God  as  a  fountain  of  blessing  (but 
see  Keil,  p.  281).  It  Ls  incon.sistent  when  Ilditzsch 
would  here,  too,  regard  the  Logos  as  represented  by 
this  angel.  It  is  worthy  of  notice,  that  along  with 
this  tlireefold  naming  of  God  (which  would  seem  to 
sound  like  an  anticipation  of  the  trinity;  see  Keil, 
p.  281),  there  is,  at  the  same  time,  clearly  presented 
the  conception  of  God's  presence,  of  his  care  as  a 
shepherd,  and  of  his  faithfulness  as  Redeemer — all, 
too,  in  connection  with  the  laying  on  of  hands.  We 
have,  therefore,  in  this  passage,  a  point  in  which  the 
revelation  makes  a  significant  advance. — Prom  all 
evil. — Jacob  could  tell  of  many  seasons  of  sore 
pressure,  in  which  the  prospect  of  deliverance  had 
almost  vanished.  They  are  coimected  wiih  the 
names  Esau,  Laban,  Shechem,  Joseph,  and  the  fam- 
ine. The  most  grievous  calamity  was  the  ban  of 
unrevealed  guilt,  that,  lor  so  many  years,  lav  as  a 
burthen  upon  his  house,  and  which  threatened  to 
carry  him  away  into  a  death-night  of  anguish  ;  foi 
here,  along  with  evil  there  is  also  wiekedness,  and  so 
the  first  ground  laid  for  that  last  prayer  "  Our  Father 
(deliver  us  from  evil).'' — Bless  the  lads. — "There 
is  expressed  here,  in  the  singular,  the  threefold  de- 
notation of  God  in  the  unity  of  the  divine  being." 
Keil.  And  so  also  in  the  unity  of  the  ilivine  gov- 
ernment.— And  let  my  name  be  named  on  them. 
— The  bles.sing  divides  itself  into  a  spiritu.al  and  an 
earthly  aspect.  Here,  the  first  rightly  precedes ; 
for  the  words  are  not  at  all  nota  adaption  is  (C\i\7m), 
in  which  case  not  only  would  the  name  of  the  fathers 
be  unsuitable,  but  the  extinction  of  Joseph's  name 
would  be  altogether  out  of  place  ;  much  rather  are 
they  to  be  acknowledged  as  f/envine  children  of  the 
patriarchs,  and  so  prove  themselves  to  be,  notwith- 
standing their  mother  was  the  daughter  of  an  Egyptian 
priest.  The  remembrances  and  the  promises  of  salva- 
tion are  to  be  sustained  by  them  ami  through  them. 
The  name  of  the  lathers  is  the  expression  of  the  life  of 
the  fathers,  and  the  thus  becoming  n.amed  denotes  the 
realization  of  that  which  is  verifieii  in  these  names, 
that  is,  the  faith  of  the  fiithers,  as  well  as  ihe  recog- 
nition, which,  by  virtue  of  them,  becomes  th  ir  por- 
tion. To  the  predominant  spiritual  blessing  there  is 
added  the  predominant  earthly,  or.  rather,  the  hu- 
man, with  like  force. — And  let  them  grow  into 
a  miJtitude. — The  verb  nan  is  from  j~  with  rela- 
tion to  the  extraordinary  increase  of  the  fishes.  And 
truly  shall  they  so  multiply  themselves  in  the 
midst,  that  is,  in  the  very  core  of  the  land. 

3.  ?7m!  precedence  of  Ephraim  (vers.  17-19). — 
When  Joseph  saw. — Joseph  looks  to  the  uaiuraJ 
riglit  of  the  first-born.  He  supposes  that  his  father 
has  made  a  luistakc,  and  this,  all  the  more,  from  the 
pains  he  had  taken  in  the  proper  presentation  of  the 
sons. — I  know  it^  my  son  I  know  it. — Joseph, 
with  his  merely  natural  judgun-nt.  stands  here  iJD 
contrast  with  the  clear-seeing  and  divinelv  inipirte<} 
1  wisdom  of  the  prophet,  who  knows  right  well  tl-at 


&u 


GKNESIS,  OR  THE   FIRST   BOOK   OF  MOSES. 


by  his  crossed  hands,  he  is  giving  the  precedence  of 
the  birthright  to  the  younger  son.  From  his  inter- 
position he  takes  occasion  to  announce  to  the  father 
the  future  relations  of  the  iwo.  True  it  is  that  a 
rich  blessing  is  bestowed  upon  Manasseh,  but  Epliraim 
shall  be  the  greater. — "  This  blessing  begins  to 
fulfil  itself  from  the  days  of  the  Judges  onwards  ;  as 
the  tribe  of  Ephiaim  in  power  and  compass  so  in- 
creased that  it  became  the  head  of  the  northern  ten 
tribes,  and  its  name  became  of  like  significance  with 
that  of  Israel ;  although,  in  tlie  time  of  Moses, 
Manasseh  still  outnumbered  Ephraim  by  twenty 
thousand  (Xumb.  xxvi.  34  and  37)."  Keil. 

4.  The  in-eference  of  Joseph  (vers.  20-'i2). — 
In  thee  shall  Israel  bless. — This  rich  expression 
of  benediction  shall,  in  its  fulfilment,  liecome  pro- 
verbial in  Israel. — And  he  set  Ephraim  before 
Manasseh. — These  words  close  the  preceding  nar- 
rative, but  they  belong  here,  as  denoting  that 
Ephraim  is  preferred  only  in  the  sense  that  Manas- 
seh, too,  was  to  be  a  great  people.  It  was,  moreover, 
a  single  tribe  that  again  branched  into  two  great  dis- 
tricts, having  separate  inheritances  on  each  side  of 
Jordan. — And  God  shall  bring  you  again.— 
This  was,  for  Joseph  and  his  children,  a  great 
promise  and  dispensation:  Notwithstanding  their 
Egyptian  relations  they  are  not  to  complete  tlieir 
history  in  Egypt. — Moreover,  I  have  given  unto 
thee  one  portion. — Josh.  xvii.  44.  We  may  well 
suppose  that  D3C  is  a  play  of  words  upon  Shecheni, 
which  lay  in  the  district  of  Joseph  (Josh.  xxi.  II), 
and  where,  at  a  later  day,  the  bones  of  Joseph  him- 
self were  interred  in  the  field  pui-chased  by  Jacob 
(ch.  xxxiii.  19).  This  is  to  be  inferred  from  the 
great  importance  that  Shechem  attained  in  the  later 
history  of  Israel ;  but  not  at  all,  as  Von  Bohlen  and 
others  suppose,  that  there  is  reference  here  to  an 
actual  occupation  of  Shechem,  on  the  ground  that 
Jacob  had  afterwards  appropriated  to  himself  the 
act  of  his  sons  The  perfect,  ^nni^^i  '^  "^'^''  '"  •' 
prophetic  sense.  Keil:  "The  words  cannot  t)e  re- 
ferred to  the  purchase  at  Shechem  (ch.  xxxiii.  19), 
for  a  forcible  taking  by  sword  and  bow  cannot  be 
called  a  purchase ;  *  much  less  can  they  relate  to  tJie 
wicked  robbery  perpetrated  by  Jacob's  sons  (ch. 
xxxiv.  25) ;  for  Jacob  could  not  possibly  take  to 
himself,  as  his  own  act,  this  evil  deed  lor  which  he 
lays  a  curse  upon  Simeon  and  Levi  (ch.  xlix.  6) — to 
gay  nothing  of  the  fact  that  the  robbery  had,  for  its 
consefpience,  not  the  occupation  of  this  city,  Itut 
the  withdrawal  of  Jacob  from  the  couniry.  More- 
over, the  conquest  of  that  district  would  have  been 
in  entire  contrariety  to  the  character  of  the  ]>atri- 
archal  history,  which  consists  in  renunciation  of 
self-willed  human  works,  and  in  resigned  believing 
hope  in  the  (!od  of  the  promi.se  (Delitzsch)."  Nev- 
ertheless, this  connection  of  Jacob's  prediction  with 
the  tinjc  then  present,  is  not  without  significance. 
There  appears  here,  in  an  isolated  form,  the  first 
indication  that  the  Israelites,  in  their  return  out  of 
Egypt  (wlien  the  iniipiity  of  the  Amorites  shall  have 
become  full,  ch.  xv.  Ill),  should  acquire  lands  by 
conquest  with  sword  and  liow.  This  foresight  of  Ja- 
cob, however,  may  have  had  its  suggestive  origin  In 

•  ( It  in,  hownver,  m  -  calloil  in  the  languace  of  tlie  Knfrlish 
ommon  law.  Accord  nt;  to  Littleton  and  Mlack.stone,  pur- 
thasf-  (to  which  the  flehrew  nsp  and  HSp^  well  cor- 
rvupon'l)  it*  any  mode  of  f/rjliiip,  or  aequirivg,  lands,  or  other 
OToperty,  except  by  denccnt.  Such  also  is  the  wide  fionrto 
m  111'-  <'ircek  tcrriiTic.  KTiiua T.  L.  1 


the  thought,  how  two  of  his  sons,  in  a  religious  yet 
unholy  zeal,  had  once  conquered  the  entire  city  of 
Shechem.  In  the  germinal  fanaticism  of  such  "  sons 
of  thunder,"  the  prophetic  eye  discerns  the  seed  of 
a  future  purer  heroism.  Thus  regarded,  the  private 
acquisitions  of  the  patriarchs  in  Hebron,  and  espe- 
cially in  Shechem,  are  a  kind  of  symhohcal  occupa- 
tion of  the  land,  in  which  the  i)rouuse  of  God  ij 
typically  realized.  Beyond  all,  in  this  respect,  is 
the  designation  of  Canaan  as  the  home  of  Israel, 
and  the  strengthening  of  its  home-feeUng,  as  thit 
by  which,  at  a  later  day,  the  march  of  Israel,  after 
the  migration  from  Egypt,  is  directed.  And  so,  too, 
the  preiiiction  of  Jacob  becomes  the  first  established 
point  for  the  future  partition  of  Canaan,  causing 
that  Josepli's  children,  especially  the  Ephraimites, 
would,  at  all  events,  be  pointed  by  a  well-understood 
indication,  to  the  land  of  Shechem.  On  this  account, 
too,  might  it  have  been  said,  in  later  times  (John  iv. 
5),  that  Jacob  had  given  his  field  at  Shechem  to  his 
son  Joseph.  That  pointing,  however,  must  have 
exerted  an  influence  in  the  whole  partition  of  the 
land  of  Canaan  among  the  twelve  tribes. — The 
Amorite. — A  poetical  name  for  Canaanites  generally 


DOCTRINAl  AND  ETHICAX. 

1.  In  the  decline  of  life,  the  believer  looks  cheer- 
fully back  upon  his  entire  experiences  of  the  graca 
of  God,  that  he  may  thereby  quicken  his  hopes  and 
prospects  for  the  future,  and  for  eternity. 

2.  The  adoption  had  for  its  aim  not  only  to  in- 
corporate into  tlie  people  of  Israel  the  sons  of  Jo- 
seph who  had  been  born  in  Egyptian  relations — not 
only  to  honor  and  glorify  Rachel  in  her  children — 
not  only  to  assign  to  Joseph  the  double  inheritance 
as  the  third  part  of  the  birthright — but  also  to  keep 
full  the  trilies  to  the  number  twelve.  By  the  adop- 
tion of  Ejjhraim  and  Manasseh,  theie  is  also,  already, 
introduced  the  spiritual  distribution  of  the  tiibe  of 
Levi  among  all  the  tribes ;  although  this  turn  of 
ihings  can  only  Indicate  such  a  dispcr-sion  (ch.  xlix.). 
The  historical  compensation  between  the  line  of  Leah 
and  that  of  Rachel,  is  indicated  in  this  lilessing,  as 
in  later  times  there  appears  the  contrast  between 
Ephraim  and  Judah.  The  Messiah,  indeed,  is  to 
come  from  the  tiibe  of  Judah ;  but  the  first  element? 
of  his  Church,  to  .say  the  least,  came  out  of  Galilee, 
the  district  of  the  ten  tribes,  and  Paul  was  from  the 
tribe  of  Benjamin. 

3.  The  crosswise  position  of  Jacob's  hands  has 
been  interpreted  allegorically  of  tlie  cross  of  Christ. 
On  this  account  has  the  occasional  appearing  of  the 
cross  figure  been  regarded  as  momentous;  ami  yet, 
without  reason,  unless  there  is  kept  in  view  the 
goneral  idea,  namely,  that  one  direction,  or  deter- 
inlnalion,  has  been  thwarted  by  an  opposing  one  ;  as 
here  the  natural  expectation  of  Joseph  in  respect  to 
Manasseh.  In  the  symbolical  sen-ie,  the  form  of  the 
blessing  hei-e  carries  with  it  no  theocratic  destiny  of 
sorrow. 

4.  Here  first  appears  the  imposition  of  hands  in 
lis  great  significance  for  the  kingdcmi  of  God.  The 
evident  ed'eet,  outwardly,  is  th:it  Jacob  makes  a  dif- 
ference in  the  value  of  the  ble.s.smg  for  both  sons. 
It  is,  in  the  first  feature,  a  symbolic  of  the  bUssing, 
through  the  .symbol  of  the  hand,  especially  the  right. 
Then  there  isa  tlieocratic  inauguration  nnd  inve>tlture. 
The  grandchililren  of  Jacob  are  raised  to  the  condl 
tion  of  stnis.     Thus  alterwards   does  the  imixn'tioi 


CUAP.    XLVIII.    1-a-z. 


twa 


}f  hands  denote  a  legal  consecration,  Numb,  xxvii. 
18-23;  Deut.  xxxiv.  9.  The  impartation  thereby 
of  an  actual  power  of  blessing,  appears  already  in 
tlie  Old  Testament,  in  its  typical  beginnings;  but  in 
tlie  New  Testament  it  comes  forth  in  its  full  signifi- 
eance,  Matt.  six.  13 ;  Acts  vi.  6.  The  idea  in  com- 
mon of  the  different  applications  of  tlie  imposition 
of  hands,  is  the  transfer,  or  traduction,  of  the  com- 
munity of  life  through  the  hand.  Through  this, 
the  animal  offerings  became  symbolical  resignations 
of  human  life,  and  so,  inversely,  the  sick  were  re- 
stored to  health.  See  the  article  "Imposition  of 
Hands,"  Hkrzoo's  Real-Encyclopedia ;  also  Keil, 
p.  281.  On  the  significance  of  the  hand  see  also 
the  citations  fsom  Passavant  by  Schroder. 

5.  On  the  great  place  of  Ephraim  in  the  life  and 
history  of  Israel,  compare  the  History  of  the  Old 
Testament. 

6.  The  blessing  of  Joseph's  sons  is  throughout 
denoted  as  a  blessing  of  Joseph  himself  in  his  sons. 
We  cannot  say  that  this  was  because  Joseph  hiid  be- 
come an  Egyptian.  Such  service  had  no  more  taken 
away  his  theocratic  investiture,  than  the  foreign  po- 
sition of  Nehemiah  and  Daniel  had  done  iji  their 
oa-ses.     Even  Joseph's  bones  still  belonged  to  Israel. 

7.  It  is  incorrect  to  regard  the  effect  of  Jacob's 
benediction  as  a  representation  merely  of  Hebrew 
antiquity ;  and  so  is  it  also  when  we  regard  the  pro- 
phetic significance  and  power  of  the  benediction 
alone,  as  a  positive  addition  to  the  authority  of  the 
divine  promise.  The  divine  promise  reveals  itself 
even  in  the  human  life  germs.  Ephrauu's  future  lay 
in  the  core  of  Ephraim's  life,  as  laid  there  by  God. 

8.  The  elevated  glow  of  Jacob's  spirit,  as  it 
lights  up  OH  the  hearth  of  his  dead  natural  life,  his 
eagle-like  clairvoyance  with  his  darkened  eye-sight, 
reminds  us  of  tlie  similar  example  in  the  blessing  of 
Isaac.  The  fact  of  a  state  of  being  raised  high 
above  the  conditions  of  old  age,  meets  us  here  in 
even  a  still  stronger  degree.  The  possibiUty  and  in- 
ner truth  of  such  a  contrast,  wherem  the  future  life 
already  seems  to  present  itself,  is  confirmed  by  man- 
ifold facts  in  the  life  of  old  men  when  pious  and 
spiritually  quickened. 

9.  In  the  threefold  designation  of  God  in  the 
blessing  of  Jacob,  Keil,  without  reason,  finds  an  an- 
ticipation of  the  trinity  (p.  281).  But,  in  fact,  this 
is  the  first  place  in  which  the  previous  duality  of 
Jehovah  and  his  angel  begins  to  assume  something 
of  a  trinitarian  form.  That,  however,  which  is  to 
be  regarded,  m  its  general  aspect,  is  the  unfolding 
of  the  revelation  cosscionsness  in  the  blessings  be- 
fore us,  especially  the  appearance  of  that  conception 
of  deliverance  from  all  evil. 

10.  The  prophetic  bestowment  of  territory  on 
Joseph,  at  the  close  of  the  blessing,  is  the  first  indi- 
cation that  Israel  shall  conquer  Canaan  by  the  sword 
and  the  bow.  The  allusion  to  Shechem  can  only  be 
regarded  as  the  crystallization-point  for  the  whole 
IsraeUtish  acquisition.  If  Shechem  is  to  bo  a  por- 
tion for  Ephraim,  Judah  must  be  transferred  to  the 
Bouth,  and  find  its  point  of  holding  (its  habe?idwn  et 
tetiendum)  in  the  grave  of  Abraham.  These  deter- 
tcinations  have  others  for  their  necessary  conse- 
(uences. 


HOMILETICAL  AJfD  PEACTICAL. 

The  benedictions  of  Jacob. — Jacob  almost  blind, 
fct  with  an  eagle  glance  in  the  light  of  God. — Jo- 


seph left  out  in  the  numbering  of  the  brethren,  ye 
obtains  his  blessing  before  them. — Joseph's  doubly 
inheritance. — The  settlement  of  the  birthright  iit 
Israel:  1.  In  correspondence  with  the  facts,  or  the 
diverse  gifts  of  God  ;  2.  as  a  pi  evontiou  ol'  envy  on 
the  one  side,  or  of  pride  on  the  other ;  3.  an  indica- 
tion of  the  divine  source  of  the  true,  or  spiritual, 
birthright ;  4.  a  preparation  for  the  universal  prieslr 
hood  of  the  people  of  God. — Tlie  blessing  of  Jacob 
as  given  to  Ephraim  and  Man:isseh  :  1.  The  names  ; 
2.  the  fulness  ;  3.  the  certainty. 

1.  The  adoption  of  Joseph's  son*  (vers.  1-7) 
Stakke  :  Here,  for  the  first  time,  is  Ephraim  prelerred 
to  Maiiasseh. — Herewith,  therefore,  is  the  first  priY 
ilege  of  the  birthright,  namely,  the  double  inherit- 
ance, taken  from  Reuben  and  given  to  the  two  sons 
of  Joseph,  in  the  same  manner  as  the  princehood, 
and  the  magisterial  power,  is  given  to  the  tribe  of 
Judah,  and  the  priesthood  to  Levi. — The  duty  of 
visiting  the  sick,  of  ordering  one's  own  household, 
of  remembering  kindred  and  friends  when  dead. — • 
C AhVfER  HanMuch:  Observe  how  the  names  of  Is- 
rael and  Jacob  are  changed. — When  the  spirit  is  ele- 
vated and  strong,  the  sick  body  gets  a  new  power 
of  life,  especially  for  the  transaction  of  high  and 
holy  duties. — Ver.  3.  Canaan  ;  ever  Canaan.  Egypt 
was  only  his  transition-point,  and  so  it  must  be  for 
Joseph. — Schroder  ;  They  who  are  blessed  of  God 
can  bless  in  turn. 

2.  The  blessing  of  the  son.^,  Ephraim  and  lianas- 
s«A  (vers.  8-16).  Starke:  The  laying  on  of  hands 
in  the  various  applications.  Among  others,  in  the 
condemnation  of  a  malefactor  (Lev.  xxiv.  14  ;  Hist. 
Susanna,  ver.  34.)  [As  far  as  concerns  this  kind  of 
hand-imposition,  it  expresses  merely  that  the  wit- 
nesses feel  themselves  stained  with  the  guilt  of  the 
accused,  and  this  guilt,  with  its  stain,  they  would  lay 
upon  his  head  (see  Lev.  v.  1).  A  still  deeper  com- 
prehension of  this  act  of  laying  on  the  hands,  makes 
it  an  acknowledgment  of  human  community  in  the 
guilt,  and  a  symbolical  carrying  over  of  a  penitent 
guilt-consciousness  to  the  guilty,  as  that  which  can 
alone  impart  to  punishment  a  reconciling  character. 
On  the  meaning  of  Goel  (5'5<'i5),  see  the  Dictionaries.] 
— Christians  are  called  that  they  may  inherit  the 
blessing.— Calwer  Handhuch :  Though  born  in  a 
foreign  land,  they  are  engrafted  into  the  patriarchal 
stem. — Schroder  :  Ha-Elohim,  who  fed  nie,  or  was 
my  shepherd ;  a  form  of  speech  dear  to  all  the  pa- 
triarchs, and,  in  the  deepest  sense,  to  Jacob  on  ac- 
count of  his  shepherd  Ufe  with  Laban  (Ps.  cxix. 
176). — Heim  :  He  is  my  redeemer  (or,  who  redeemed 
me),  my  goel.  It  is  the  word  that  Job  u.^es  (Job. 
six.  25),  when  he  says,  "I  know  that  my  redeemer 
Uveth." 

3.  The  precedence  of  Ephraim  (vers.  17-19). 
Starke:  How  God  sometimes  prefers  the  younger  to 
the  elder,  we  may  see  in  the  case  of  Shem  who  was 
preferred  to  Japheth,  in  the  case  of  Isaac  who  was 
preferred  to  Ishmael,  of  Jacob  who  was  preferred  to 
Esau,  of  Judah  and  Joseph  who  were  preferred  to 
Reuben,  of  Moses  who  was  preferred  to  Aaron,  and 
finally,  of  David,  who  was  preferred  to  all  hs  breth- 
ren. God  set  thee  :  a  form  of  speech  to  this  day  in 
use  among  the  Jews.  As  Ihey  greet  with  it  men  and 
their  young  companions,  s  d  it  is  also  said  to  wives 
and  young  women  :  God  make  thee  as  Sarah  and 
Rebecca. — Cramer:  Human  wisdom  cannot,  in  di- 
vine things,  accommodate  itseh"  to  the  foreknowledge, 
the  election,  and  the  calling  of  God;  but  must  eve' 


546 


GEN'ESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


mingle  with  them  its  own  works,  character,  and 
meril. — Ver.  10.  Ckamer  :  When  God  speaks,  the 
deed  must  follow. — Sciirodkr  :  He  fancies  that  the 
Jimness  of  his  father's  eves  may  deceive  him,  even 
as  he  once  deceived  his  father  Isaac 

4.  Tlie  preference  of  Joseph  (vers.  20-22).  God 
distributes  his  gifts  as  he  wills ;  in  so  doing  he 
wrongs  no  man. — Ver.  22.  Citation  of  various  inter- 
pretations (some  hold  that  sword  and  bow  mean 
merely  the  impressions  on  the  coin  with  which  he 
bought  the  field  at  Shechem.  Rashi  explains  the 
bow  as  meaning  prayer.  There  is  also  an  interpre- 
lation  of  it  as  prophetic). — My  God,  let  me  set  my 
house  in  order  in  due  season,  Ps.  xc.  12. — Schroder  : 
Wh'ch  I  took  Old  of  the  hand  of  the  Amorite.  With 
prophetic  boldness,  he  uses  the  past  for  the  future. 
The  proplietic  impulse,  as  it  appears  in  this  language, 
prepares  us  for  that  which  immediately  follows. 

[Interpretation  of  the  words  Goel,  Malak 
Haggoel,  Redee-mer,  Angel  Redeemer.  Gen. 
XLViii.  16. — In  the  Homiletical  and  Practical,  just 
above,  the  re;ider  is  referred  to  the  Dictionaries  for 
the  meaning  of  tliese  words.  Their  gieat  impor- 
tance, both  in  the  patriarchal  and  the  Christian  the- 
ology, makes  proper  a  more  extended  examination 
of  them.  The  primary  sense  of  the  root  5S5  is  that 
of  staining,  or  being  siaiiud,  with  blood.  Then  it 
is  applied,  metaphorically,  to  the  one  who  suffers  a 
brother's  or  kinsman's  blood  to  go  unavenged,  on 
the  ground  that  he  himself  is  stained  with  it, — pol- 
luted by  it,  as  ihe  idea  is  afterwards  applied  to  the 
land,  or  civil  community,  that  takes  the  place  of  the 
individual  Jllutracher  in  the  ancient  law.  Then  it  is 
given  to  him  officially,  and  he  is  called  from  it  5S3."l, 
or  the  one  who  removes  the  stain  by  taking  ven- 
geance. Hence  it  becomes  a  name  for  the  next  of 
kin  himself,  and,  later  still,  it  is  applied  to  him  as 
one  "ho  redeems  the  lost  inberitaiioe, — being  a 
transfer,  as  we  may  say,  from  the  criminal  to  the 
civil  side  of  jurisprudence.  See  Lev.  xxv.  '15 ;  Ruth 
IV.  4,  6  ;  iii.  12  ;  Numb.  v.  8.  This  civil  sense  could 
not  have  been  the  primary,  as  it  could  only  cnme  in 
after  the  establishment  of  property  and  civil  institu- 
tions. Gesenius,  in  making  it  first,  is  illogical  as 
well  as  unpliilological.  His  referring  it  to  the  later 
Hebrew,  Ilebraistno  sequiori,  has  no  force.  The 
word  is  found,  in  this  sense  of  polluted,  in  Isaiah, 
and  iTi  the  Lamentations  of  Jeremiah.  There  having 
been  a  few  occasions  for  such  use  in  Malachi  and 
Nehemiah,  decides  nothing  as  to  the  earlier  senses 
of  the  word.  The  land-redeeming  idea,  at  all  events, 
must  be  secondary.  It  is  not  difficult  to  explain, 
too,  how  the  primary  sense  might  come  out  in  the 
vivid  language  of  the  prophets,  whilst  the  secondary 
meets  us  oftcner  in  the  less  impassioned  historical 
portions  of  Scripture.  Both  transitions  are  clear. 
The  next  of  kin  who  avenges,  and  the  next  of  kin 
who  redeems  (buys  back)  the  lost  inheritance,  is  the 
same  person.  It  is  redemption  in  both  legal  aspects, 
the  criminal  and  the  civil,  as  .said  before.  And  so 
the  shadow  of  the  word,  and  of  the  idea,  is  pre- 
Bervcd  in  the  legal  nomenclature  of  later  times. 
Thus  in  the  Greek  judicial  proceedings,  whether  in  a 
crinjinal  or  a  civil  action,  the  plaintiff  was  called 
SiuKwu,  the  purMuer,  the  defendant  (pivyuf,  the  lleeer. 
We  find  it  still  in  our  most  modern  law  langjiage. 
The  words  proxccufur  and  pursuer  (the  latter  used 
in  the  Scotch  lawj  are  remnants  of  the  old  idea, 
though  reib-tmer  lias  no  counterpart. 


The  term  Goel  is  applied  to  God,  or  to  an  anga 
representing  God,  and  this  makes  the  derivation  fi-oir 
blood-siaining,  as  above  given,  seem  harsh  and  un 
suitable.  It  has  led  t.)lshausen,  and  others,  to  rejec' 
it  when  given  in  the  interpretation  ot  Job  xix.  26, 
where  Job  says  ^n  ^5sj,  "I  know  that  my  Goel 
my  redeemer,  liveth."  It  is  an  appeal  there  to  some 
one  as  an  avenger  of  his  cause,  of  his  blood,  we  maj 
say,  as  against  a  cruel  adversarj'.  Comp.  Job  xvi. 
18,  "  0  earth,  cover  not  thou  my  blood,"  and  the 
appeal,  in  the  next  verse,  to  "the  witness  on  high" 
(D-'B'i^Bla  ■'■'flir,  the  same  etymologically  with  the 

Arabic  JjoLi ,  the  attesting,  or  prosecuting  angel 

on  the  day  of  judgment,  Koran  xi.  21).  Whom 
could  Job  have  had  in  mind  but  that  great  one  who 
was  believed  on  from  the  earliest  times,  and  who 
was  to  deliver  man  from  the  power  of  evil.  He  waa 
the  antagonist  of  the  avStpu-noKrovos,  or  "man-slayer 
from  the  beginning "  (John  viii.  44),  who  plays  such 
an  important  part  in  the  introduction  to  this  ancient 
poem,  or  Jobeid,  as  we  may  call  it.  It  is  this  Deliv- 
erer that  meets  us,  in  some  form,  in  all  the  old 
mythologies.  He  is  the  great  combatant  by  whom 
is  waged  the  iiaxn  oSiivaTos,  the  "  immortal  strife  " 
between  the  powers  of  good  and  evil, — "  war  in 
Heaven,  Michael  and  his  angels  fighting  with  Satan 
and  his  angels."  He  was  to  be  of  kin  to  us.  The 
theanthropic  idea  can  be  traced  in  most  of  the  old 
religions,  and  especially  was  it  an  Oriental  dogma. 
All  this  points  to  that  ancient  hope  that  was  bom 
of  the  protevangel.  Gen.  iii.  15,  whatever  form  it 
may  have  taken  according  to  the  varied  culture  or 
cultus  of  mankind, — whether  that  of  warrior,  legis- 
lator, benefactor,  or  of  the  more  spiritual  Messiah  as 
depicted  in  the  Hebrew  Scriptures.  This  Deliverer 
of  humanity  was  to  be  D'lS  l? ,  Son  of  Man,  and, 
at  the  same  time,  one  of  the  bene  Elohim,  Sons  of 
God,  or  chief,  or  firstborn,  among  them.  The  patri- 
archs knew  him  as  ixsri  "xbHri ,  the  avenging  or 
"  redeeming  angel."  The  first,  or  rescuing  aspect, 
however,  is  earliest  and  most  predominant.  The 
other,  or  the  redeeming  idea,  in  the  more  forensic 
sense,  came  in  later.  In  moilern  times  it  has  become 
almost  exclusive.  In  the  patristic  theology,  how- 
ever, the  avenging,  or  rather,  rescuing  aspect  of  the 
Redeemer's  work,  had  a  conspicuous  place.  He  ap- 
peal's more  as  a  militant  hero  who  fights  a  great  bat- 
tle for  us,  who  deUvers  us  from  a  powerful  foe,  when 
we  "  had  become  the  prey  of  the  mighty."  Ke- 
demptiou  consisted  in  sometliing  done  for  us,  not 
forensically  merely,  but  in  actual  contest,  in  some 
mysterious  way,  with  the  great  Power  of  evil,  who 
Seemed  to  have  a  claim,  or  who  asserted  a  claim,  to 
our  allegiance,  and  whom  the  Redeemer  overcomes 
before  the  forensic  work  can  have  its  accomplish- 
ment. 

From  the  two  ideas  have  come  two  sets  of  fig- 
ures,  the  forensic  and  the  warlike,  as  we  may  call 
them,  both  clearly  presented  in  the  Bible,  but  the 
ioi-mer  now  chiefly  regarded.  Hence  the  ideas  of 
debt,  of  satisfaction,  of  inheritance  lost  and  recov- 
ered. These  are  most  true  and  Scriptural,  but  they 
should  not  have  been  allowed  to  cast  the  others  into 
the  shade.  Much  less  should  they  have  led  any,  as 
has  been  lately  done,  to  speak  of  the  patristic  view 
in  which  these  figures  of  rescue  are  most  prominent, 
as  "  th<!  devil  theory  of  the  atonement.''  The  re- 
demption is  explained  by  both  ;  it  is  the  raneominj! 


CHAP    XLIX    1- 


fm 


)f  the  captive  taken  in  war ;  it  is  the  paying  of  the 
aanknipt's  licavv  debt.  We  owed  ten  thousand  tal- 
ents without  ;i  farthing  to  pay ;  but  we  were,  none 
the  less,  prisoners  to  a  "  strong  one  "  who  had  to  be 
bound  and  de-^poiled  of  his  prey, — or  who  had  shed 
our  blood,  and  who  was.  therefore,  to  be  pureued 
and  slain.  The  forensic  language  undoubtedly 
abounds  in  the  New  Testament,  but,  there  is  there, 
as  well  as  in  the  Old,  much  of  the  other  imagery. 
Thus  Col.  i.  13,"  Who  hath  rescued  us  from  the 
{lower  of  darkness" — the  strong  Homeric  word 
i^jivaaTo,  so  often  used  of  deliverance  on  the  field 
of  battle.  Compare  also  Col.  ii.  15,  "  Having  spoiled 
(stripped  of  their  armor)  principalities  and  powers," 
^vil  spirits  (see  Eph.  vi.  12;  John  xii.  .31).  The 
Redeemer  did  a  work  in  Hades.  It  is  clearly  inti- 
mated  as  a  fact,  1  Peter  iii.  19,  though  the  nature 
of  it  is  veiled  from  us.  He  made  proclamation 
(e/(7Jpuf€)  in  Sheol,  not  a  didactic  sermon,  but  an  an- 
nouncement of  deliverance.  '*  Thou  wilt  cal/"  says 
Job,  "and  I  will  answer"  (Job.  xiv.  15).  The  pa- 
triarchs waited  there  for  the  coming  and  the  victory 
of  the  bsJin  'Hh/a  ,  the  angel  Redeemer.  In  1 
John  iii.  8  it  is  said  that  the  Son  of  God  came,  Vi-a 
Auo-Tj,  that  he  might  unbind  the  works  of  the  deril, 
that  is,  free  his  captives.  In  Rom.  xi.  26,  he  is 
called  'O  PT0MEN02  ;  "  there  shall  come  forth  from 
Zion  the  DeUverer."  It  is  the  LXX  rendering  of 
bsij ,  Is.  Ux.  20,  as  in  Is.  xlviii.  20,  and  other  places. 
The  petition  in  the  Lord's  prayer  is  jyvaat  rtuas  anh 
Tov  irofTjpovy  "  reacue  us  from  the  evil  one."  The 
rendering  deliver  would  be  well  enough  if  the  old 
sense  of  the  word  were  kept,  but  probably  to  most 
minds  it  suggests  rather  the  idea  of  prevention,  of 
keeping  safe  from,  than  that  of  rescue  from  a  mighty 
power  by  which  we  are  carried  captive  ;  and  thus 
the  weaker  sense  given  to  ^Oaai  obscures  the  person- 
ality that  there  is  in  toO  iroi'Tipov,  the  evil  one. 

These  ideas  are  as  much  grounded  on  the  Scrip- 
ture as  the  others,  and  it  will  not  do  to  treat  {hem 
lightly,  as  "  speciraeas  of  patristic  exegesis,"  to  use 


a  phrase  that  has  been  sneeringly  employed.  Johi 
Bunyan  may  have  known  little  of  patristic  interpre 
tatious,  but  he  was  deeply  read  in  the  Scripture,  and 
impressed  with  the  significance  of  its  figures.  This 
militant  view  of  the  Redeemer's  work  is,  therefore, 
the  ground  conception  of  his  greatest  book,  the 
"  Holy  War,  or  the  Battle  for  the  Town  of  Mansoul, 
between  Immanuel  and  Satan."  Such  a  view,  too,  ia 
necessary  to  give  meaning  to  some  of  the  Messianic 
titles  in  the  Old  Testament,  besides  that  of  the  Goel 
or  Redeemer.  Especially  is  it  suggested  by  the  El 
Gibbor  (^135  ^S)  the  hero  God,  or  divine  hero,  of 
Is.  ix.  5,  who  "  poured  out  his  soul  unto  death,  and 
divided  the  spoil  with  the  strong,"  Is.  liii.  12.  It 
may  be  said,  too,  that  this  militant  idea  is  jiredomi- 
nant  in  Christian  feeling  and  experience,  although 
the  forensic  is  more  adapted  to  formal  articles  of 
faith.  Hence,  while  we  find  the  one  prominent  in 
creeds,  as  it  ought  to  be,  the  other  especially  appears 
in  the  hymns  and  liturgies  of  the  church,  both  an- 
cient and  modem. 

For  striking  examples  of  bx9  {Redeemer,  in  the 
sense  of  resaier  or  avenger),  see  such  passages  as 
Is.  xlix.  26,  "  Thy  Redeemer,  the  mighty  one  of 
Jacob  ;  "  Is.  xliii.  1,  "Fear  not,  for  I  have  redeemed 
thee;"  Exod.  xv.  13,  "thy  people  whom  thou  hast 
redeemed ;  "  Exod.  vi.  6,  "  Redeemed  you  with  a 
stretched-out  arm;"  Ps.  xix.  15,  "My  rock  and  my 
Redeemer ; "  Ps.  Ixxviii.  35,  "  the  Most  High  their 
Redeemer ; "  Ps.  Ixxvii.  16  ;  Ps.  ciii.  4,  "  who  re- 
deemeth  thy  life  from  corruption;"  Ps.  cxix.  154, 
"  contend  for  me  in  my  conflict  and  redeem  me  ; " 
Jer.  1.  34,  ptn  Dbxj,  "  their  Redeemer  is  strong, 
Jehovah  of  Hosts  is  his  name;  "  so  Prov.  xxiii.  11, 
"  come  not  nigh  to  the  field  of  the  orphans,  for  their 
Goel  is  strong."  Compare  also  Hosea  xiii.  14,  "  I 
wi'J  ransom  them  from  Sheol,  nbxjx  riBB ,  from 
Death  will  I  redeem  them ;  I  will  be  thy  destruction, 
0  Sheol ;  "  Is.  xxxv.  9,  "  the  redeemed  shall  walk 
there ; "  Job  xix.  25  ;  Is.  xliv.  22 ;  and  many  other 
similar  passages. — T.  L.] 


TENTH     SECTION. 

Jacob's  blessing  of  his  sons.     Jttdah  and  his  brethren.    Jacob's  last  arrangements.     Bis  burial 

in  Canaan.    His  death. 


Chapter    XLIX.    1-SS. 


1  And  Jacob  called  unto  his  sons,  and  said.  Gather  yourselves  together,  that  I  may 

2  tell  you  that  which  shall  befall  you  in  the  last  days.     Gather  yourselves  together,  and 

3  hear,  ye  sons  of  Jacob ;  and  hearken  unto  Israel  your  father.     Reuben,  thou  art  my 
first-born,  my  might,  and  the  beginning  of  my  strength,  the  excellency  of  dignity,  and 

4  the  excellency  of  power :  Unstable  as  water,  thou  shalt  not  excel ;  because  tlioti  wentesi 

5  up  to  thy  father's  bed ;  then  defiledst  thou  it :  he  went  up  to  my  couch.     Simeon  and 

6  Levi  are  brethren ;   instruments  of  cruelty  are  in  their  habitations.     0,  my  soul,  com* 
not  thou  into  their  secret ;  imto  their  aasemblv,  mine  honour,  be  not  thou  united ;   for  is 

7  their  anger  they  slew  a  man,  and  in  their  self-will  they  digged  down  a  wall.     Cursed 
be  their  aager.  for  ittuiis  fierce;   and  their  wrath,  for  it  was  cruel;  I  will  divide  them  ii 


d4» 


GEXESIS,  OR  THE   FIRST   BOOK   OF  MOSES. 


8  Jacob,  and  scatter  them  in  Israel.     Judah,  thou  art  he  whom  thy  l)relhren  shall  praise 
thy  hand  shall  be  on  the  neck  of  thine  enemies;   thy  father's  children  shall  bow  dowi 

9  before  thee.     Judah  is  a  lion's  whelp;    from  the  prey,  my  son,  thou  art  gone  up;   h« 

10  stooped  down,  he  couched  as  a  lion,  and  as  an  old  lion  ;  who  shall  rouse  him  up?  Th* 
sceptre  shall  not  depart  from  Judah,  nor  a  lawgiver  from  between  his  feet,  until  Shiloh 

1 1  come ;  and  unto  him  shall  the  gathering  of  the  people  be.  Binding  his  foal  unto  the 
vine,  and  his  ass's  colt  unto  the  choice  vine ;  he  washed  his  garments  in  wine,  and  his 

12  c'othes  in  the  blood  of  the  grapes.      His  eyes  shall  be  red  with  wine,  and  his  teeth  white 

13  with  milk.     Zebulun  shall  dwell  at  the  haven  of  the  sea,  and  he  shall  be  for  an  haven 

14  of  ships;  and    his  border  shall  be  unto  Zidon.     Issachar  is  a  strong  ass,  couching  down 

15  between   two   burdens.     And   he   saw   tliat  rest  was  good,  and   the   laud  that  it  was 

16  pleasant;   and  bowed  his  shoulder  to   bear,  and  became   a  servant   unto  tribute.     Dan 

17  shall  judge  his  people,  as  one  of  the  trilies  of  Israel.  Dan  shall  be  a  serpent  by  the  way, 
an  adder  in  tlie  path,  that  biteth   the  horse  heels,  so  that  his  rider  shall  fall  backward. 

18,19   1  have  waited  for  thy  salvation,  0  Lord  !     Gad,  a  troop  shall  overcome  him ;  but 

20  he   shall  overcome  at   the  last.     Out   of  Asher  his  bread  shall  be  fat,    and   he  shall 

2 1  yield    royal   dainties.      Naphtali   is   a   hind    let    loose ;    he    giveth    goodly   words. 

22  Joseph  is  a  fruitful  bough,  even  a  fruitful    bough   by   a  well,  whose  branches  run  over 

23  the  wall.     The   archers   have  sorely  grieved  him,  and   shot  at  him,  and   hated   him  : 

24  But  his  bow  abode  in  strength,  and  the  arms  of  his  hands  were  made  strong  by  the 
hands  of  the  mighty  God  of  Jacob  :  (from  thence  is  the  shepherd,  the  stone  of  Israel :) 

25  JSven  by  the  God  of  thy  father,  who  shall  help  thee ;  and  by  the  Almighty,  who  shall 
bless  thee  with  blessings  of  heaven  above,  blessings  of  the  deep  that  lieth  under,  bless- 

26  ings  of  the  breasts  ^nd  of  the  womb :  The  blessings  of  thy  father  have  prevailed  above 
the  blessings  of  my  progenitors,  unto  the  utmost  bound  of  the  everlasting  hills  :  they 
shall  be  on  the  head  of  Joseph,  and  on  the  crown  of  the  head  of  him  that  was  separate 

27  from  his  brethren.     Benjamin  shall  raven  as  a  wolf;  in  the  morning  he  shall  devour  the 

28  prey,  and  at  night  he  shall  divide  the  spoil.  All  these  are  the  twelve  tribes  of  Israel : 
and  this  is  it  that  their  father  spake  unto  them,  and  blessed  them  ;  every  one  according 

29  to  his  blessing  he  blessed  them.  And  he  charged  them,  and  said  uiito  them,  I  am  to  be 
gathered  unto  my  people;  bury  me  with  my  fathers  in  the  cave  that  is  in  the  field  of 

30  Ephron  the  Hittite;  In  the  cave  that  is  in  tlie  field  of  Machpelah,  which  is  before 
Mamre,  in  the  land  of  Canaan,  which  Abraiiam   Ijought  with   the  field  of  Ephron  the 

3 1  Hittite  for  a  possession  of  a  burying-place.     There  they  buried  Abraiiam  and  Sarali  his 

32  wife;  there  they  buried  Isaac  and  Rebekah  his  wife;  and  there  I  buried  Leah.  The 
purchase  of  the  field  and  of  the  cave  that  is  therein  was  from   the   children  of  Heth. 

33  And  when  Jacob  had  made  an  end  of  commanding  his  sons,  he  gathered  up  his  feet 
into  the  bed,  and  yielded  up  the  ghost,  and  was  gathered  unto  his  people. 

{There  is  quite  a  nnmber  of  rare  Hebrew  words  and  phrases  in  this  XLIXth  chapter ;  but  as  it  is  diHicult  to  separate 
Ihe  philological  and  textual  consideration  of  them  from  the  more  general  interpretation,  the  reader  is  referred  to  the 
places  in  the  Exegetical  and  Critical  where  they  will  be  found  discussed,  and  to  niargrinal  notes  subjoined. — T.  L.) 


PEELIMINAHY  EEMAEKS. 

In  this  moat  important  and  most  solemn  closing 
prophecy  of  Genesis,  there  come  into  cousiiieration  : 
1.  Tlie  prophetic  development  generally;  2.  the 
eharactfM-  of"  its  contents:  3.  its  poetical  form;  4. 
its  orip^n;  6.  the  analogies;  0.  the  literature;  7. 
Ihe  i>o:n'.s  of  particular  interest. 

1.  T/w.  prophetic  dnelopmcnl.  The  blessing  of 
Jacob  forms  the  close,  the  la-st  full  bloom  of  the 
patriaichal  prophecy,  or  of  the  theocratic  promise  of 
the  patriarchal  time.  The  seed  of  the  piotevaugel 
passes,  in  its  unfolding,  through  the  blessing  of 
Noah,  through  the  piurnises  given  to  Abraham  (es- 
pecially the  closing  one  of  ch.  xxii.),  and,  finally, 
through  the  blessing  of  Isaac,  and  the  ]iroinises  made 
to  Jacob,  to  become,  at  last,  the  prophetic  foini  of 
life,  as  ■*  is  manifested  in  the  future  of  the  twelve 


tribes.  Thenceforth,  in  respect  to  its  tenor,  is  the 
Messianic  germ  more  distinctly  unfolded  than  in  flie 
promises  hitherto  ;  whilst  the  poetic  fornj,  which  is 
so  peculiar  a  feature  of  the  Messianic  jiredictiong, 
attains  in  them  to  the  full  measure  of  its  bloom. 
We  shall  mistake  the  meaning  of  this  blessing,  un- 
less we  estimate  it  according  to  the  theocratic  degree 
of  its  develoiiment,  or,  if  we  do  not  bear  in  mind 
that  it  stands  midway  between  the  blessing  of  Isaac 
and  the  Mosaic  ])romisi-s. 

In  respect  to  the  fumlamental  ideas  contained  io 
these  benedictions,  it  may  be  said  that  the  blesshiL, 
of  Judah  forms  evidently  its  central  point,  to  which 
tliat  of  .Tosejih  makes  a  corresitonding  eontnust. 
The  spirit  of  Israel  finds  its  corresponding  expressioD 
in  the  one,  the  heart  of  Jacob  in  the  other.  The 
others  group  themselves  around  these,  not  as  isolated 
atoms,  but  in  significant  relations.     The  declaratioof 


CHAP.   XLIX.    1-33. 


vii 


made  in  respect  to  Reuben,  Simeon,  Levi,  link  them- 
selves together,  and  have  a  direct  view  to  ihe  dis- 
tinction of  Judah.  In  those  of  Zebulun  .and  Issauhar, 
who,  as  sons  of  Leah,  are  placed  before  the  sons  of 
t.ic  handmaids,  there  is  a  reversal  of  the  natural 
order  of  succession,  since  Zebulun,  the  younger,  pre- 
cedes. Tliere  seems  to  have  been  a  motive  here 
Rimilar  to  that  which  led  to  the  preference  of  Ephraim 
to  Mauasseh.  Zebulun's  preference  seems  to  consist 
in  this,  that  he  has  place  between  two  seas,  extend- 
ing from  the  Galilean  sea  to  the  Mediterranean,  an 
indication  of  a  richer  worldly  position.  Dan  closes 
the  group  which,  like  a  constellation  of  seven  stars, 
forms  itself  around  Judah.  Then  follows  the  ejac- 
ulation (ver.  18),  in  which  there  seems  to  be  agam  a 
sound  of  Judah's  destiny.  In  the  natural  order, 
Naphtali  would  have  come  next ;  liut  the  blessing 
includes  both  the  two  sons  of  Leah's  handmaid.  Gad 
and  Asher,  between  the  sons  of  Rachel's  handmaid, 
Dan  and  Napthali.  It  is  not  easy  to  see  the  reason 
of  tills,  unless  it  was  somehow  to  reinforce  the  line 
of  Rachel  through  Naphtali ;  or  we  may  suppo.^e 
that  the  position  of  the  three  named  before  Joseph 
led  to  Joseph  and  Benjamin.  Gad  is  like  Joseph  an 
invincible  hero  in  defensive  war.  Asher  makes  the 
prelude  to  the  rich  blessing  of  Joseph  in  natural 
things.  NaphtaU  ranks  with  Benjamin  in  impetuous- 
ness  and  decision  of  character.  It  is  strictly  in  accord- 
ance with  the  spirit  of  prophecy,  that  the  picture  here 
given  of  the  future  of  Israel's  tribes  should  have  its 
light  and  shade,  its  broad  features,  and  its  mere  points 
of  gleaming,  and  thatitshould  bejust  as  indeterminate 
in  its  chronology.  In  respect  to  the  nature  of  its  con- 
tents, Knobel  maintains  that  this  portion  of  Scripture 
is  incori  ecUy  called  the  blessing  of  Jacob.  The  bless- 
ing of  Moses,  Deut.  xxxiii.,  is  rightly  so  designated, 
because  it  contains  only  good  for  the  tribes ;  whilst 
this,  on  the  contrary,  has  much  that  is  to  their  dis- 
advantage. "  Judah  and  Joseph,  as  the  most  im- 
portant, are  treated  in  the  most  favorable  manner ; 
Kaphtali,  also,  is  spoken  of  favorably  in  respect  to 
deeds  of  heroism,  and  poetic  art,  as  Asher  for  his 
productive  territory.  To  a  tolerable  degree  the  same 
may  be  said  of  Gad,  who,  indeed,  is  overcome,  but 
overcomes  at  last ;  whilst  it  is  not  saying  much  for 
Zebulun  that  he  shall  dwell  by  the  seas.  What  is 
declared  of  Issachar,  that  he  yields  himself  to  labor 
like  an  ass,  or  concerning  Dan,  that  like  a  serpent 
he  lurks  in  the  path,  or  of  Benjamin,  that  he  shall 
DC  like  a  ravening  wolf,  contains,  at  least,  a  mingling 
of  disapprobation,"  etc.  This  shows  but  a  poor 
comprehension  of  the  prophetic  forms  of  speech. 
If,  in  a  good  sense,  Judah  is  a  lion  rampant,  why, 
in  the  same  sense,  may  not  Benjamin  be  a  wolf,  es- 
pecially a  victorious  one,  that  "  in  the  evening  di- 
vides the  spoil  ?  "  And  why  should  not  Dan,  who  is 
judge  in  Israel,  be  compared  with  the  serpent  in 
view  of  his  strategical  cunning?  Along  with  Naph- 
tali,  the  swift-footed  deer  may  also  be  named,  in  no 
unfavorable  way,  the  strong-boned  ass  Issachar,  who, 
in  his  comfortable  love  of  peace,  devotes  himself  to 
P'-asaut  service,  and  to  the  transport  of  burdetis  be- 
tween the  Galilean  sea  and  the  southern  regions. 
Vext  to  these  animal  figures,  whose  characteristics 
ire  to  be  regarded  according  to  the  oriental  usage, 
iiid  not  moralized  upon  in  our  occidental  way,  comes 
the  figure  of  the  plant :  Joseph  the  fruitful  vine,  sup- 
plemented by  the  human  figure  ;  Joseph,  the  archer, 
or  mark  for  the  archer's  arrows.  Less  developed  is 
the  figure  of  Asher,  the  royal  purveyor,  or  of  Zebulun 
the  shipper,  or  that  of  Reuben  drawn  from  the  insta- 


bility of  water.  Is  it  an  evil  doom  pronounced  upor 
Reuben,  pointing,  as  it  does,  to  his  sin,  that  he  sliould 
be  deposed  from  the  birthright '?  Rather,  according 
to  the  Scripture,  is  it  a  misfortune  when  a  man  eit 
braces  a  calling  to  which  he  is  utiequal,  an,  for  ex 
ample,  Saul  and  Judas.  The  prince  of  the  twelvo 
tribes  must  be  .something  more  than  an  unstable  va- 
por. It  was,  however,  by  this  tletermination  that 
Reuben  was  guarded  from  his  own  destruction.  Hj 
remains  the  first  below  the  first-born,  and,  from  fhi* 
state  of  forbearance  and  protection  he  may  still  de- 
velop the  more  moderate  blessing  proiio'-'-..ced 
Deut.  xxxiii.  6.  Simeon  and  Levi  have  not,  like 
Reuben,  so  repented  of  their  old  guilt,  that  it  may 
not  be  again  charged  upon  tliem,  with  a  malediction 
of  the  deed  that  may  yet  become  a  blessing,  if  it  is 
the  occasion  of  chastising,  warning  and  purilying 
them.  How  their  dispersion  in  Israel,  which  is  im- 
posed upon  them  as  a  penalty,  may  be  transformed 
into  a  distinction,  is  shown  in  the  position  of  Levi, 
and  in  the  blessing  later  pronounced  upon  liim, 
Deut.  xxxiii.  8.  Through  this  dispersion,  Simeon, 
indeed,  disappears  as  a  tribe,  but  he  becomes  incor- 
porated with  Judah,  the  best  of  the  twelve  (Judg.  i. 
3).  Benjamin,  "the  ravening  wolf"  becomes,  in 
the  blessing  of  Moses,  a  protector  of  the  beloved  of 
Jehovah.  Zebulun  is  praised  for  his  maritime  posi- 
tion ;  Issachar,  the  broad-limljed  peasant,  rejoices  in 
his  tents.  Gad,  the  fighter  in  Genesis,  becomes,  in 
the  blessing  of  Moses,  a  Uon  like  Judah ;  and  so  Dan 
is  a  young  lion,  ready  to  spring,  as  before  he  was 
compared,  in  a  similar  manner,  to  a  darting  serpent. 
Naphtali  is  still  described  as  full  of  grace,  though  in 
more  expressive  language.  Asher,  who,  in  Genesis, 
is  full  of  bread,  is  changed,  in  the  Mosaic  blessing, 
to  the  "abounding  in  oil."  We  need  not  wonder 
therefore,  that  Joseph,  who  is  ever  praised,  is  com 
pared,  in  the  blessing  of  Moses,  to  the  ox  and  the 
buffalo.  In  the  later  benediction,  the  blessing  of 
Judah  becomes  more  mysterious,  more  individual, 
more  spirituous,  whilst  yet  there  is  a  falling  back  of 
the  rich  development  presented  in  Genesis.  This 
designation,  therefore :  the  blessing  of  Jacob,  is  well 
grounded,  besides  being  expressly  confirmed  in  ver. 
28.  In  regard  to  the  relations,  or  the  perspective 
of  this  prophecy,  it  is  incorrect  to  say,  as  Baumgar- 
ten  and  Kurtz  do,  that  the  seer  here  looks  at  the 
time  of  the  Judges  as  giving  the  fuhiess  of  his  pic- 
ture. Thus  to  limit  the  prophecy  m  the  olden  time, 
is  to  divest  it  of  its  character  as  true  prediction,  and 
make  it  a  mere  presaging.  Each  prophecy,  indeed, 
has  its  own  provisional  points  of  aim  and  rest,  be- 
longing to  the  time  in  whose  forms  and  colors  it 
clothes  itself,  yet  still,  in  its  last  aim,  ever  points  tc 
the  perfection  of  the  kingdom  of  God.  This,  more- 
over, is  here  expressed  in  the  very  letter,  "  r"'"inxa 
a'"a''n,  literally,  at  ihe  end  of  the  days,  that  is,  in 
the  last  time,  eV  eaxarwv  tuv  ij^Lfpaii/  (LXX) — no! 
the  future  in  general,  but  the  closing  future,  in  fact, 
the  Messianic  time  of  the  completion,"  etc.  (Kkil, 
p.  284).  True  it  is,  that  the  period  from  the  time  of 
the  Judges  to  that  of  David  appears  as  the  deter- 
minate foreground  view  of  the  seer,  but  this  is,  itself, 
a  symbolic  configuration,  in  which  he  looks  through, 
and  beholds  the  whole  Messianic  future,  even  to  it« 
close,  though  not  in  its  perfectly  developed  features. 
Just  so  does  the  protevangel  point  already  to  th* 
end,  but  only  in  its  most  general  outlines  as  the  sal 
vation  of  the  future. 

2.   7%e  blessiiig,  in  the  character  of  its  co:itenti 


050 


GENESIS,    OR   THE    FIRST   BOOK    OF   MCSES. 


In  each  prophecy  we  must  distinguish  three  capital 
points:  1)  Its  basis  in  the  present,  or  its  point  of 
departure ;  2)  its  nearest  form  of  the  future  ;  3)  the 
sjTnbolical  significance  of  the  same  for  the  wider 
fiilfilliTig  of  the  redemption  liistory.  And  so  here 
Israel  is  at  the  standpoint  of  promise  as  hitherto  un- 
folded; ill  the  prophetic  clearness  of  its  illumination, 
ic  sees  the  charactei-  of  his  sons,  and  the  real  pro- 
phetic as  it  lies  in  their  individuality.  What  is  more 
clear  than  that  Judah  already  reveals  the  lion  nature, 
Joseph  that  of  the  fruitful  tree,  or  that  Reuben, 
Simeon,  and  Levi  do  already  show  clear  points  of 
distinction  in  then-  lives.  But  in  the  character  of  the 
eons  he  sees,  too,  the  first  unfolding  of  the  tribes  in 
Canaan,  even  as  it  reveals  itself  from  the  time  of  the 
Judges  to  that  of  David.  Then  Reuben  is  no  more 
the  first-born,  yet  still  well  provided  for  in  a  way 
3orresponding  to  his  impatient  nature.  The  disper- 
sion of  Simeon  and  Levi  has  already  begun.  The 
tribe  of  Judah  advances  more  and  more  towards  the 
royal  dignity.  Zebulun  has  his  position,  so  favorable 
for  worldly  intercourse,  between  the  Galilean  and 
the  Mediterranean  seas.  Issachar  has  drawn  his  lot 
in  the  rich  regions  of  the  plain  of  Jezreel,  etc. 
But  now  one  would  go  entirely  out  of  the  prophetic 
sphere,  if  he  should  mistake  the  theocratic  redemp- 
tion idea,  as  it  .'chines  through  these  outlines  and 
colors,  or  their  symbolical  eharaetei-.  This  charac- 
ter comes  clearest  into  view  in  Judah. 

?..  The  pnetic  form.  With  the  sacred  appear- 
ance of  the  people  of  God,  the  people  of  the  new 
world,  comes  the  speech  of  the  new  world :  that  is 
its  poetry,  perfectly  developed.  There  is  already  the 
rhythmical  song,  the  beautiful  par.ilklism,  the  exu- 
berance of  figures,  the  play  upon  names  (vers.  8, 
13,  16,  19,  20,  22;  according  to  Knobel  also  15  and 
il),  the  play  upon  words  (vers.  8,  lii),the  pecuUar 
forms  of  expression,  the  elevation  of  spirit,  the 
beart  feelings ;  and  all  these  fonn  a  poetry  coi- 
•esponding  to  the  greatness  of  the  objects  as  well 
IS  to  the  character  of  the  speaker,  who  shows 
so  many  traits  of  the  human  heart  in  his  deep  emo- 
tion, and  in  the  grandeur  of  his  fuith  in  God. 

4.  The  last  remark  takes  us  to  the  subject  of 
origin.  The  reckless  inclination  of  our  times  to 
disconnect  the  choicest  productions  of  genius  from 
the  names  with  which  they  are  associated,  and  to 
ascribe  them,  in  any  and  every  way,  to  some  un- 
known author,  finds  a  special  occasion  for  its  lawless 
rritivisni  in  the  passage  of  Scripture  now  before  us. 
Nevertheless,  the  reference  of  it  to  Jacob,  and  in  tlie 
fonn  in  which  it  stands,  still  finds  its  many  and 
able  supporters.  Those  who  now  best  represent  this 
riew  are  Delitzsch,  Baun)garten,  Diestel,  Hengsten- 
berg,  Keil,  and  others.  On  the  other  hand,  the  as- 
cription to  Jacob  is  wholly  rejected  by  De  Wette, 
Schumann,  lileek,  Knobel,  and  others.  This  is  due, 
in  part,  to  the  spirit  of  rationalism,  a  fundamental 
assumption  of  wliich  is  that  prophecies  must  have 
arisen  alter  the  events  they  are  supposed  to  predict. 
Governed  by  this,  Knobel  transfers  the  origin  of  the 
passage  to  the  time  of  David,  and  is  inclined,  with 
Bohlen  and  others,  to  ascribe  it  to  the  prophet  Na- 
than. Knobel  deems  it  a  weighty  objection,  that  a 
"  simple  nomade  "  could  never  have  produced  any- 
thing of  the  kind,  especially  an  enfeebled  and  aged 
one.  This  may  be  carried  farther,  so  as  to  deny 
generally  that  the  patriarchal  nomades  could  have 
carried  with  them  anything  of  the  spirit  of  the  Mes- 
eianic  future ;  which  would  show  that  this  confident 
UKuraption  of  the  critic  runs  clear  into  absurdity. 


In  respect  to  the  last  ground  see  the  Analogies.  Ai 
far  as  concerns  the  objection  of  Heiurioli  and  others 
namely,  if  the  patriarch  could  foretell  the  future  a 
all,  why  did  he  not  go  beyond  the  Davidian  period,  il 
may  be  said  that  it  is  too  narrow,  too  limited  in  it* 
scope,  to  demand  attention.  (In  the  question,  wheth- 
er the  poem  is  to  be  ascribed  to  the  Elohist,  or  to 
the  Jehovist,  see  Knobel,  p.  335.  As  it  will  not  ex- 
actly suit  either  the  Elohisi  or  the  Jehovist,  Knobel 
h;is  to  betal:e  himself  to  his  documentary  store 
house  that  he  keeps  ever  lying  behind  the  scenes. 
As  to  what  concerns  the  aie  and  authority  of  our 
document,  a  writer  who  lived  at  the  time  of  the  first 
formation  of  the  Aaronic  priesthood,  would  hava 
hardly  ventured  to  place  the  tribe  of  Levi  in  so 
unfavorable  a  light  as  that  in  which  it  here  :ippears. 
And  so,  too,  the  tribes  of  Reuben  and  Simeon  would 
never  have  allowed  any  Hebrew  song-writer  to  make 
such  a  representation  of  their  ancestors.  In  respect 
to  its  character,  the  poem  claims  tor  itself  not  only 
a  patriarchal  age,  but  also  a  patriarchal  sanction. 
Nevertheless,  a  distinction  may  be  safely  made  be- 
tween the  patriarchal  memorabilia  (whose  safe-keep- 
ing was  doubtless  attended  to  by  Joseph)  and  a  ca- 
nonical recension  which  did  not  venture  to  change 
anything  essential. 

5.  Tlie  QTUxlogies.  The  dying  Isaac  (ch.  xxvii.), 
the  dying  Moses  (Dent,  xxxii.),  the  dying  Joshua 
(Josh,  xxiv.),  the  dying  Samuel  (I  Sam.  xii.),  the 
dying  David  (2  Sam.  xxiii.),  in  the  Old  Testament, 
the  dying  Simeon,  the  dying  Paul,  and  the  dying 
Peter,  in  the  New,  prove  for  us  the  fact,  that  the 
spirit  of  devoted  men  of  God,  in  anticipation  of 
death,  soars  to  an  elevated  consciousness,  ami  either 
in  (iriestly  admonitions,  or  prophetic  foreseeings,  at- 
tests its  divine  nature,  its  elevation  above  the  common 
life,  and  its  anticipation  of  a  new  and  glorious  exist- 
ence. The  testimony  of  antiquity  is  harmoni'ous  in 
respect  to  such  facts, — even  heathen  antiquity.  So 
declared  the  dying  Socrates,  that  he  regarded  him- 
self as  in  that  stage  of  being  when  men  had  most  of 
the  foreseeing  power  (Plato  :  Apologia  SocratU). 
Pythagoras  taught  that  the  soul  sees  the  future, 
when  it  is  departing  from  the  body.  In  Cicero,  and 
other  writers,  we  find  similar  declarations.  (See 
Knobel,  p.  49.)  Knobel,  however,  presents  it,  as  a 
grave  question,  whether  the  narrator  means  to  assert 
a  direct  gift  of  prophetic  vision  in  the  dying  Jacob, 
or  whether  there  is  not  rather  intended  an  immeiliate 
derivation  of  knowledge  from  God.  This  is  just  the 
way  in  which  orthodox  interpreters  oftentimes  place 
the  divine  inspiration  in  contrast  with,  and  in  contra- 
diction to,  their  human  preeonditionings  ;  whereas  a 
rational  comprehension  of  lite  sees  here  a  union  of 
natural  human  states  (consequently  a  more  fully  devel- 
oped power  of  anticipation  in  the  dyingi  with  the  illu- 
minating spirjt  of  revehition  that  shine.;  through  them. 

t'l.  The  literature  of  the  passage,  Mcc  the  Introduc- 
tion, p.  120.  The  Catalogue,  by  F.nobel,  p.  356. 
Note  in  Keil,  p.  286.     See  Marg.  Note,  p.  661. 

7.  The  division  :  1)  TheintrodUv'tion  (vers.  1-2); 
2)  the  group  of  Judah,  or  the  theocratic  nurabei 
seven,  under  the  leading  of  the  Messianic  firstrbora 
(vers.  3-18) :  a.  The  declaratiom  that  are  intro 
dnctory  to  Judah,  Reuben,  Simeon,  Levi  (verg. 
3-7) ;  II.  Judah  the  praised,  the  pr'nce  ai  long 
his  brethren  (ver.  8-12);  c.  the  brother  e  associated 
with  .ludah,  as  types  of  the  Jewish  nn-,  .rsalism,  of 
the  Jewish  ministry,  and  of  the  Jewi^i  public  de- 
fence:  Zebulun,  Issachar,  Dan  (vers.  1?  '8V  3)  the 
group  of  Joseph,  or   the   universal-jti'     'i.,  /ptian' 


i;flAP.   SLIX.    1-38. 


lifll 


number  five,  under  the  leading  of  the  eirthlv  first- 
born (ver.  19-27):  a.  the  tribes  that  are  introduc- 
tory to  Joseph's  position,  the  culture  tribes  :  Gail, 
Asher,  Naphtali  (vers.  19-21);  6.  .Joseph,  the  de- 
voted, as  tlie  Nazarite  (or  the  one  separated)  of  his 
brethron  (vers.  22-26);  c.  Benjamin,  the  dispenser 
md  the  propagator  of  the  universal  blessing  of  Israel 
(ver.  27) ;  4)  the  closing  word,  and  connected  with 

t,    Jacob's    testamentary    provision    for   his   burial 

vers.  28-83). 

[ExcDRSUs. — Jacob's  Dtino  Vision  of  the  Tribes 
»»D  THE  Messiah. — There  is  but  one  part  of  the 
Scripture  to  which  this  blessing  of  Jacob  can  be  as- 
signed, without  making  it  a  sheer  i'orgery,  and  that, 
too,  a  most  absurd  and  inconsistent  one.  It  is  the 
very  place  in  which  it  appears.  Here  it  fits  perfectly. 
It  is  in  harmony  with  all  its  surroundings ;  whilst 
its  subjective  truthfulness — to  say  nothing  now  of  its 
inspiration,  or  its  veritable  prophetic  character — 
gives  it  the  strongest  claim  to  our  credence  as  a  fact 
in  the  spiritual  history  of  the  world,  or  of  human 
experience.  There  is  pictured  to  us  a  very  aged 
patriarch  surrounded  by  his  sons.  He  has  lived  an 
eventful  life.  He  has  had  much  care  and  sorrow, 
though  claiming  to  have  seen  visions  of  the  Al- 
mighty, and  to  have  conversed  with  angels.  His  sons 
have  given  him  trouble.  Their  conduct  has  led  him 
to  study  closely  their  individual  characteristics.  He 
lives  in  an  age  when  great  importance  is  attached  to 
the  idea  of  posterity,  and  of  their  fortunes,  as  the 
sources  of  peoples  and  races.  This  is  more  thought 
of  than  their  immediate  personal  destiny.  It  is,  of 
all  ages,  the  fartliest  removed  from  that  sheer  indi- 
vidualism," which,  whether  true  or  false,  is  now  be- 
coming so  rife  in  the  world.  Men  lived  in  their  chil- 
dren, for  the  future,  as  they  looked  back  "  to  be 
gathered  to  their  fathers,"  in  the  past.  The  idea  of 
a  continued  identity  of  life  in  famiUes,  tribes,  and 
nations,  making  them  the  same  historical  entities  age 
after  age,  is  in  no  book  so  clearly  recognized  as  in 
the  Bible,  and  in  no  part  of  the  Bible  is  it  more 
striking  than  it  is  in  Genesis,  thoui^h  we  are  present- 
ed there  with  the  very  roots  of  history.  Along 
with  this  were  the  ideas  of  covenant  and  promise, 
which,  whether  real  or  visionary,  were  most  peculiar 
to  that  time,  and  to  this  particular  famUy.  In  such 
a  subjective  world,  the  patriarch  lives.  At  the  ap- 
proaching close  of  his  long  pilgrimage  of  one  hun- 
dred and  forty-seven  years,  he  gathers  around  him 
his  sons,  and  his  sons'  sons,  to  give  them  his  bless- 
ing, or  his  prophetic  sentences,  as  they  were  regard- 
ed in  his  day.  This  is,  in  itself,  another  evidence  of 
inward  truthfulness.  Hehad  derived  from  his  fathers 
the  beliet,  that,  at  such  a  time,  the  parental  benedic- 
tion, or  the  contrary,  carried  with  it  a  great  spiritual 
importance.  It  was  not  confined  to  this  family ; 
such  a  belief  was  very  prevalent  in  the  ancient 
world.  It  was  a  partial  aspect  of  a  still  more  general 
opinion,  that  the  declarations  of  the  dying  were  pro- 
phetic. How  much  of  this  do  we  find  in  Homer.  It 
is  still  in  the  world.  The  most  sceptical  would  he 
cheered  by  the  blessing,  and  made  uneasy  by  the 
malediction  of  a  departing  acquaintance,  much  more, 
of  a  dying  father.  Besides  this,  Jacob  had  specially 
•aheiited  the  notion,  and  the  feeUng, from  his  grand- 
father Abraham  and  his  father  Is.aac.  Thus  affected, 
he  would  no  more  die  without  such  a  benedictory 
close,  than  a  loving  and  prudent  father,  at  the  pres- 
ent day,  could  leave  the  earth  without  making  his 
testament.    Keep  all  this  in  vew,  and  think  how  much 


more  impressive  is  the  scene  from  its  being  in  a  for 
eign  land,  whither  they  had  been  driven  by  famine,  and 
from  which,  as  the  firmly-believed  promise  assured 
them,  they  were  eventually  to  go  forth  a  great  people. 
Having  thus  placed  before  us  the  accessories  of 
tlie  vision,  we  may  ask  the  question,  was  it  real  ? 
that  is,  subjectively  real,  if  the  term  is  not  deemed  a 
paradox.  Were  these  utterances  merely  formal  sen- 
tences ?  Was  it  all  a  ceremony  with  the  dying  o\i 
man, — a  solemn  one,  indeed,  but  requiring  only  cer- 
tain usual  benedictory  formulas.  Or  did  he  see  some- 
thing? that  is,  was  there  corresponding  to  each  of 
these  utterances  an  actual  state  of  soul,  visionary, 
ecstatic,  clairvoyant — call  it  what  you  will, — the  pro- 
duct of  an  excited  imagination,  the  movement  of  a 
weak  or  shattered  brain,  a  delirious  dream,  or  a  true 
psychological  insight,  dim  indeed,  irregular,  flitting, 
fragmentary,  yet  real  as  an  action  of  the  soul  coming 
in  close  view  of  the  supernatural  world,  and  by  the 
aid  of  it,  seeing  something,  however  shadowly,  of  the 
successions  and  dependencies  in  the  natural  and  his 
torical  ?  Think  of  it  as  we  may,  all  that  need  be 
contended  for  here,  as  most  important  in  the  letter 
interpretation,  is  the  inner  truthfulness  of  such  a 
vision  state,  and  its  harmonious  connection  with  the 
whole  subjective  life  that  had  preceded  it.  This 
granted,  or  established,  the  outward  truth  these 
visions  represent,  or  are  supposed  to  represent,  may 
be  safely  trusted  to  the  credence  of  the  serious 
thinker.  Such  a  vision,  with  such  antecedents,  and 
such  surroundings,  compels  a  belief  in  higher  reali- 
ties connected  with  them;  though  still  the  vision  it- 
self, if  we  may  so  call  it,  is  to  be  interpreted  pri- 
marili/  in  its  subjective  aspect,  leaving  the  interencea 
fr^m  it  to  another  department  of  hermeneutics  a.s  be- 
longmg  to  theology  in  general,  the  analogies  of  Scrip- 
ture, and  what  may  be  called  its  dogmaiie,  in  distinc- 
tion from  its  purely  exegetioal  interpretation  (see 
Excursus  on  the  Flood,  p.  315  and  marginal  note). 
It  may  be  conceded  that  commentators  have  been 
too  minute  in  their  endeavors  to  trace  in  this  imagery 
a  connection  with  particular  events  in  subsequent 
history ;  as  though  Jacob  had  before  him  the  his- 
torical event  itself,  just  as  it  took  place,  and  invented 
the  imagery  as  a  mode  of  setting  it  forth.  Better  to 
have  left  it  as  it  was,  with  no  attempt  to  go  beyond 
what  may  be  supposed  to  have  been  actually  seen  by 
the  dying  man — flitting  images  of  his  sons,  as  indi- 
vidual persons  in  some  future  aspects  of  their  genea- 
logical history, — these  images  reflected  from  his  own 
spiritual  experience  of  their  characteristics, — truly 
prophetic,  but  not  getting  far  out  of  their  individual 
traits,  as  so  well  known  to  him  by  their  conduct. 
Though  all  the  pictures  are  thus  more  or  less  pro- 
phetic, they  are  still  subordinate  to  one  that  stands 
out  in  strongest  light — the  vision  ofone  coming  from 
afar,  the  Shiloh  prophecy,  wherein  is  unfolded  the 
Messianic  idea  inherited  from  his  father, — a  sight  he 
catches  of  the  Promised  Seed,  the  one  "  in  whom 
all  nations  should  be  blessed,"  the  "  one  to  whom  the 
giithering  of  the  peoples  (CSS .  in  the  plural,  the 
Gentiles)  should  be."  This  is  the  central  vision, 
coming  from  the  central  fdding,  and  around  it  all 
the  rest  are  gathered.  They  are  to  it  as  the  histori- 
cal  frame  to  the  picture.  All  their  importance  comea 
from  it.  Judah  is  more  closely  coimected  with  thia 
central  vision  than  all  the  rest.  Joseph  we  would 
have  thought  of.  though  Judah's  Ia(e  noble  conduct 
had  done  much  to  draw  the  father's  heart  towardi 
him ;  but  here  comes  in  the  thought  of  something 
controlling    the    merely    natural    subjective    state 


r>52 


GENESIS,  OR  THE  FIRST   BOOK   OF   MOSES. 


The  main  thing,  however,  is  the  Messianic  idea  re- 
garded by  itself,  and  for  this  the  history  of  Jacob 
and  his  father,  the  feelings  and  beUef  in  which  he 
had  lived,  that  ever-vivid  idea  of  a  covenant  God, 
that  other  conception  of  a  Goel,  or  "  Redeeming 
angel"  delivering  from  all  evil, — the  very  name  sug- 
gesting the  idea  of  some  liumin  kinsinanship — alfunl 
in  ample  ground.  He  calls  this  one  who  is  to  come 
by  the  mysterious  name  of  Shiloh.  Commentators 
nave  given  themselves  unnecessary  trouble  about 
the  exact  objective  point  indicated  by  the  word.  It 
may  refer  to  the  great  Deliverer,  or  to  tiie  great  de- 
liverance that  woidd  characterize  his  coming.  The 
closest  examination  of  this  anomalous  form  shows 
that,  in  some  way,  there  enters  into  every  a>pect  of 
it,  whether  as  proper  name,  or  as  epithet,  the  idea 
of  peace,  stillness,  gentlene.^s,  and  yet  of  mighty 
power.  It  is  perfectly  described,  Isaiah  xlii.  2  :  "  He 
shall  not  cry.  nor  Uft  up  his  voice,  nor  cause  it  to  be 
lieard  in  the  streets ;  a  bruised  reed  shall  he  not 
break,  and  the  smoking  wick  he  shall  not  quench ; 
but  lie  shall  bring  forth  righteousness  victoriously." 
Why  does  the  dying  man  speak  this  uimsual  word 
Shiloh  ?  Unusual  then, — perhaps  before  tmuttered, 
— unusual  since  in  the  form  it  takes,  although  the 
verbal  root  is  more  common.  A  reason  can  hardly 
be  given  for  it.  It  was,  most  likely,  a  strange,  if 
not  wholly  unknown,  name  to  those  who  then  heard 
it  uttered.  We  can  trace  it  to  no  antecedents.  It 
was  a  wondrous,  a  mysterious  name.  A  startling 
dream-like  character  pervades  the  whole  chapter, 
with  its  sudden  transitions,  its  rapt  outpourings,  it« 
quick  changes  of  scene,  defying  all  the  canons  of 
any  mere  rhetorical  or  poetical  criticism ;  but  tliis 
vision  aspect  appears  especially  in  the  unexpected 
coming  in  of  this  remarkable  word  Shiloh,  .and  the 
extraordinary  use  that  is  made  of  it.  It  suggests 
the  mysterious  ^sisD  (rendered  secret)  of  Judg.  xiii. 
18,  the  Wonderful,  XSE  of  Isaiah  ix.  6,  and  the  in- 
eommunicahle  one,  Gen.  xxxii.  30,  who  says,  "  why 
inquirest  thou  after  my  name  ?  "  The  patriarch  him- 
self, perhaps,  could  not  have  explained,  how  or  why 
he  used  it,  or  in  what  way  it  came  to  liim,  whether  by 
some  conscious  association,  or  as  having  its  birth  in 
a  sudden  arresting  of  the  mind  by  sume  new  and 
wondrous  thought,  like  that  which  prompted  the 
strange  ejaculation  in  verse  18.  It  was  intended  lo 
be  mysterious  fwe  may  reverently  say  who  believe  in 
the  pro[ihetical  character  of  the  vision),  that  men 
might  ponder  much  upon  it,  and  be  the  better  pre- 
pared to  understand  its  glorious  import,  when  it 
should  be  fully  realized  upon  the  earth.  The  whole 
vision  is  like  other  prophecy  in  this,  that  it  is  the 
remote  a|ipeariiig  strangely  as  seen  from  a  present 
standpoint,  and  through  intervening  historical  scenes 
regarded  as  more  or  less  near.  We  cannot  reduce 
the  perspective  to  chronological  order.  We  can 
only  seize  the  i)rominent  point  of  view  in  the  picture, 
and  feel  that  the  other  parts, with  their  greater  or  les- 
ser degrees  of  light  and  shade,  are  all  subordinate. 

So,  too,  there  must  not  be  pressed  loo  closely,  in 
our  exegesis,  wliat  is  t-aid  about  Juduh,  and  the 
BOeptre,  atid  the  ppnis  ,  the  ruler's  stalT,  or  as  other- 
vrise  rendered,  "  the  law-giver,  from  between  his 
feet."  We  cannot  square  it  with  the  moniirchy  of 
Herod,  or  any  precise  historical  change  of  magis- 
tracy. We  carmot  make  out,  as  indicated  by  it,  a 
Jewish  royalty  to  u  certain  period,  or  a  .lewisli  inde- 
peii  ience,  general  or  partial,  to  some  other  period. 
But  wtien  we  view  it  as  ex])resHing  chiefly  t!ie  rela- 


tion of  Judah  to  the  other  tribes,  his  surviving  as  i 
tribal  name,  and  giving  the  name  Jews  (Juda-i)  tc 
the  whole  Israehtish  people,  after  the  other  tribei 
had  lost  their  histoiical  identity,  and  when  we  re- 
member about  what  time  even  tliis  ceased  to  be,  and 
the  Jews  (Judwi)  became  utterly  denationalized  po- 
Htically,  nhetlier  as  an  indepemlent  or  a  subject 
people,  we  see  a  light  and  a  power  in  tlie  picture 
which  is  unmistakable, — a  point  of  view  wliich  we 
may  suppose  to  have  flushed  upon  the  seer's  mind, 
without  regarding  it  as  occupied  with  any  precise 
historical  dates  or  dynasties,  contemplated  merely  in 
their  poUtical  aspects.  Until  here  (^3  ^")  means 
u7ito  and  then  ceasing,  or  unto  and  not  after.  Judab 
shall  survive  them  all,  but  he  too  shall  disappear 
when  Shiloh  comes,  and  the  "gathering  of  the  peo- 
ple "  takes  place.  Then  was  to  be  fulfilled  that 
ancient  prayer  wliich  was  sung  by  the  whole  Israel- 
itish  nation  before  they  lost  the  world-idea  founded 
on  the  patriarchal  promises,  and  the  later  narrow, 
exclusive  spirit  took  full  possession  of  them :  "  That 
thy  way  may  be  known  in  the  earth,  thy  saving 
liealth  among  all  nations, — let  the  peoples  praise 
thee,  0  God,  let  all  the  peoples  praise  thee."  See 
Ps.  Ixvii.  3,  4,  and  other  similar  passages. 

What,  then,  was  the  historical  date  of  this  writ- 
ing, and  of  tlie  vision  it  records,  whether  subjective 
or  objective,  genuine  or  Ibrged?  There  has  been 
a  strenuous  effort  to  assign  it  to  a  later  period.  And 
why?  Because  it  assumes  to  prophesy,  and  all 
prophecy  must  have  been  written  after  the  events. 
This  is  the  canon,  the  bare  dictum  rather,  to  which 
everything  else  must  yield.  Take  it,  however,  out  of 
its  place  in  Genesis,  and  the  thouglitful  mind  cannot 
avoid  seeing  that  there  is  no  other  which  does  not 
destroy  its  subjective  character,  obliterate  all  the 
marks  of  its  inward  truthfulness,  and  make  it  not 
only  a  lie,  a  forgery,  but  a  most  unnnaning  one. 
Had  it  been  made  up  at  any  other  time,  it  woidd 
have  had  more  distinctness  of  historical  reference. 
What  it  told  us,  whether  it  had  been  more  or  less, 
would  have  had  a  more  unmistakable  application. 
Had  it  been  all  a  fiction,  made  after  the  supposed 
events,  they  would  never  have  been  left  in  such  a 
dream-hke,  shadowy  state,  unless  on  the  hypothesis 
of  sueh  a  style  being  carefully  imitated,  with  a  skil- 
ful throwing  in  of  the  antique  coloring,  and  that, 
for  reasons  elsewhere  given  (see  p.  637).  would  have 
been  incredible,  we  might  almost  say,  inconceivable. 
There  would  have  been  no  such  irregnlaiities  as  we 
find,  no  such  shadows;  tlie  dim  perspective  would 
have  been  filled  up ;  for  in  any  such  case  it  would 
have  been  a  sheer  forgery,  a  conscious  lie  in  every 
part,  with  every  word  and  figure  showing  design.  It 
would  have  given  evidence  of  its  being  tlie  language 
of  art  rather  than  of  emotion  which  uses  words 
simply  as  the  vehicles  of  its  utterance,  rather  than 
with  any  studied  aim  of  conveying  precise  concep- 
tions, whether  true  or  false.  The  metaphors  which, 
even  in  their  incongruities,  fit  so  well  into  the  pio- 
ture  of  the  patriarch's  dying  condition,  with  its  ante- 
cedents and  surroundings,  would  have  been  made 
more  suggestive  of  the  know-n  histoiical  than  of 
those  individual  traits  on  which  ihey  are  so  evidently 
grounded.  The  young  lion,  the  lioness,  the  foal 
bound  to  the  vine,  the  strong  ass  betwei'ii  his  tw.i 
burdens,  the  serpent  by  the  way,  the  adder  in  the 
path,  the  hind  let  loose  and  giving  goodly  words, 
the  ravening  wolf,  in  the  morning  devouring  the  prej 
and  at  night  dividing  the  s|)oil — all  these  woulti 
either  have  been  entirely  left  out,  or  tl  ey  would  havi 


CHAP.    XLIX.    1-:J3. 


65-A 


oecD  made  to  mean  more,  in  their  particular  applica- 
tions, as  well  as  in  their  general  bearing.  They  are 
far  more  trutliful  in  the  supposed  vision  of  the  liying 
man,  than  thcv  would  be  in  such  a  conscious  for- 
gery, even  tiiongh  we  might  regurd  the  former  as 
only  a  dream  of  delirium.  The  picture,  too,  of  the 
future  power  to  whom  ''  the  gathering  of  the  peo- 
ples should  be,"  would  have  been  painted  in  more 
gorgeous  sph'udor,  instead  of  biing  left  like  a  far- 
off  light,  guiding  to  a  sublime  hope,  and  yet  giving 
«o  dim  a  view  of  the  Messianic  royalty.  Thus  to 
epeak  of  it  is  not  to  disparage  its  true  excellence  as 
viewed  from  the  place  it  occupies  in  the  earliest 
Scripture.  It  is,  indeed,  the  whole  of  it,  a  divine 
fision,  with  its  central  glory,  yet  irregularly  refracted 
und  reflected  to  us  from  a  broken  and  uneven  human 
mirror.  This  central  light  has  grown  brighter  in  the 
trance  of  Balaam  (Numb.  xsiv.  17);  how  much 
clearer  still  has  it  become,  and  higher  in  the  pro- 
phetic horizon,  as  it  appears  in  the  nearer  visions  of 
the  evangelical  Isaiah :  "  Arise,  shine,  for  thy  light 
is  come,  and  the  glory  of  Jehovah  is  rising  upon 
thee." 

Again,  when  we  regard  the  record  in  question  as 
the  forgery  of  a  later  date,  its  moral  aspect  wholly 
changes.  It  is  strange  that  they  who  talk  of  prophe- 
cies made  after  tlie  event  do  not  see  what  a  moral 
stigma  they  cast  upon  the  supposed  makers.  It  is 
usual  for  this  "  higher  criticism  "  to  speak,  or  affect 
to  epeak,  With  great  respect  of  the  Hebrew  prophets 
as  very  sincere  and  honest  men,  upright,  professing 
a  stern  morality,  in  advance  of  their  age,  etc. ;  but 
what  are  they,  on  this  hypothesis,  but  base  liars, 
conscious,  circumstantial  liars, — yea,  the  boldest  as 
well  as  the  most  impious  of  blasphemers  !  It  is  no 
case  of  seFf-deludiug  prognostication,  or  of  a  fervid 
zeal  creating  iti  the  mind  a  picture  of  the  ftiture, 
which  the  seer  honestly  believes  as  coming  from  the 
Lord.  They  know  that  the  events  are  not  future, 
but  that  they  themselves  have  falsely  and  purpo.-^ely 
put  themselves  in  the  past.  They  have  simply  anti-- 
dated,  or  forged  an  old  n.ame,  turning  history  into 
prediction,  and  greatly  confusing  and  exaggerating 
it  to  keep  up  the  imposture.  And  then  the  dating 
impiety  of  the  thing  for  men  professing  such  awe  of 
Jehovah,  the  Holy,  Holy,  Holy,  Lord  Ood  of  .Saba- 
oth,  with  his  immutable  truth,  his  everlasting  right- 
eousness,— the  God  who  especially  alihors  falsehood, 
"  who  is  of  purer  eyes  than  to  behold  evil, — that 
frustrateth  the  tokens  of  the  liars,  and  maketh  the 
diviners  mad,  that  turneth  wise  meit  backward  and 
maketh  their  knowledge  foolishtiess, — that  confirm- 
eth  the  word  of  his  servants,  and  performeth  the 
counsel  of  his  tnessengers."  Take,  for  example,  the 
prophecies  of  "the  later  Isaiah,"  as  this  "rationid 
school  "  are  fond  of  stylinsr  him,  and  whom  they  so 
greatly  praise  for  the  loftiness  of  his  morality.  He 
lives  after  the  events  he  assumes  to  predict,  he 
knows  that  they  have  come  to  pass,  and  yet  with 
what  bold  blasphemy  he  throws  himself  upon  Jeho- 
vah's prescience  as  the  attestation  of  his  prophetic 
power,  and  challenges  the  ministers  of  false  religions 
to  produce  anything  like  it  in  the  objects  of  their  wor- 
ship :  "  Let  them  bring  forth  and  show  us  what  shall 
happen;  let  them  show  the  former  things,  and  thing- 
to  come,  that  we  may  know  that  ye  are  gods;  who 
hath  declared /ro»}  the  beginning,  that  we  may  know  ? 
and  befnre  the  lime,  that  we  miiy  say.  He  is  true  ? 
Behold  the  former  things  are  come  to  pass,  and  new 
things  do  I  declare ;  before  they  spring  forth  I  tell 
you  of  them  "     See  how  this  impostor  who  pretends 


to  predict  a  captivity  that  is  past,  represents  God  at 
specially  challenging  to  himself  foreknowledge,  and 
proclaiming  it  to  be  the  ground  of  trust  in  bin 
messenger ;  '"  I  am  God,  and  tlieie  is  none  like  me 
declaring  the  end  from  the  beginning,  and  from  an 
cient  times  the  things  that  are  not  yet  done  ;  calliu| 
from  tlie  East  the  man  that  executeth  my  coutisel, 
from  a  far  country ;  yea,  I  have  spoken  it,  I  will  also 
bring  it  to  pass." 

The  absurdity  and  difficulty  of  such  a  hypotheaii 
become  still  more  striking  when  cotisidered  in  refer- 
ence to  this  patriarchal  document.  Had  it  been  I 
concoction  of  later  times,  some  things  in  it  would 
certainly  not  have  appeared  aa  they  actually  do  in 
the  vision  as  it  has  come  down  to  us.  Laiige  has 
well  shown  this  in  what  he  says,  p.  6D0,  about  the 
tribes  of  Levi  and  Simeon,  and  those  condemning 
utterances,  which,  nither  in  the  times  of  the  judges 
nor  of  the  kings,  would  the  tribes  of  Keuben  atid 
Dan,  much  less  the  proud  Levitical  priesthood,  have 
ever  borne.  Above  all  does  such  a  view  become 
incredible  when  this  pretended  ancient  prophecy  is 
ascribed  to  Xathan,  as  is  done  by  Bohlen,  Kiiobel  and 
others.  Who  was  Ifathan  ?  and  wltat  is  there  re- 
corded of  him  that  can  be  supposed  to  have  made 
him  the  fit  instrument  for  such  an  imposition.  We 
have  but  little  about  him,  but  that  is  most  distinct. 
See  1  Chron.  xvii.  where  lie  brings  to  David  the  mes- 
sage concerning  the  Lord's  house,  atid  '2  Sam.  xii 
The  latter  passage,  especially,  presents  an  unmistak- 
able character,  warranting  a  most  intense  admiratiop 
of  the  man.  He  is  no  mere  theoreticid  moralist 
Seneca  wrote  some  of  the  choicest  ethical  treatises, 
containing  sentiments  which  some  have  represetited 
as  vying  with,  or  even  surpassing,  those  of  Paul; 
and  yet  he  was  more  than  suspected  of  conniving  at 
some  of  the  worst  crimes  of  his  impei-ial  master 
Nero.  How  different  the  character,  and  the  attitude, 
of  the  old  Hebrew  prophet !  How  stei-uly  ]iractical 
was  he,  as  well  as  theoretically  holy.  The  king  liad 
covered  over  his  adultery  by  man  iage.  Had  Seneca 
been  there,  or  some  philosophical  courtier  of  his 
class,  he  woidd  have  pronounced  it  well,  whilst  of 
the  murder,  and  the  manner  of  it,  he  would  have 
thought  himself,  perhaps,  not  called  to  speak ;  see- 
ing that  such  events  were  not  strangers  to  thrones 
and  palaces,  and  a  prudential  respect  for  authority 
might  justify  silence,  when  speech,  perhaps,  might 
be  useless  as  well  as  dangerous.  The  Hebrew  seer 
was  of  another  school.  He  appears  before  the  king, 
now  in  the  height  of  his  power,  Rabbah  fallen,  and 
all  his  enemies  subdued.  He  addresses  him  in  that 
parable  of  the  poor  man  and  his  hmib,  which  has 
ever  challenged,  and  must  continue  to  challenge,  the 
admiration  of  the  world.  Not  by  ethical  abstrac- 
tions, but  by  a  direct  appeal  to  the  conscience,  lying 
oft  belosv  the  individual's  consciousness,  yet  most 
mysteriously  representing  to  him  the  voice  of  God, 
he  uncovers  the  strange  duality  of  the  human  soul, 
and  brings  out  the  monarch's  sentence,  yea,  even 
his  malediction,  upon  himself:  "As  Jehovah  liveth, 
the  man  that  hath  done  this  thing  shall  surely  die." 
Every  reader  of  the  Bible  is  fanuliar  with  the  scene. 
The  prophet's  intei-view  with  the  self-forgetting  king 
is  unsurpassed  by  anything  in  the  world's  literatin-e, 
historic,  epic,  or  dramatic.  The  human  soul  never 
appeared  purer  or  loftier  than  in  that  wise,  that 
gentle,  and,  at  the  same  time,  most  powerful,  lebuke 
of  royal  utn  ighteonsness.  This  is  what  we  have  of 
Nathan.  Aiiii  now  to  think  of  such  a  man  delib- 
;  erately  sitting  down  to  fabricate  a  lie,  to  personat* 


054 


GZXKSIS,   OR    TilA    FlUSr    BUOK    OF    llOSJiS. 


the  cliaraeter  of  old  Jacob,  the  revered  father  of  liis 
nation,  treating  with  contempt  the  old  records  or  old 
traditions  of  his  day,  making  no  scruple  of  rejecting 
them,  or  of  altering  them  in  any  way  to  suit  his  pur- 
poses, making  them  falsely  seem  prior  to  events  al- 
ready past,  and  with  all  this,  most  aljsurdly  as  well 
as  dishonestly,  assuming  to  foist  upon  his  cotemuo- 
raries  at  that  later  day,  what  they  had  never  before 
heard  ot"  as  connected  with  the  sacred  aticcstr:d 
;aame.  Tliiuk  of  liim  ndnutely  forging  tlie  scene 
presonled  bj-  the  dying  old  man,  and  the  sons  sur- 
roundiug  his  bed,  racking  his  invention,  like  some 
modern  Chatterton  or  Defoe,  to  find  figures,  and 
epeechcs,  and  antique  idioms,  to  put  into  his  mouth, 
consciou':  all  the  time  of  lying  in  the  whole  and 
every  part — sucli  inconsistent,  unmeaning  lying, 
too — and  then  palming  it  off  as  an  old  prophecy ! 
Incredible  !  We  could  not  believe  it  of  the  most 
scoffing  Sadducee  of  Jacob's  race,  how  much  less  of 
the  truthful,  incorruptible,  holy  Nathan,  in  name 
and  character  so  like  the  one  whom  our  Saviour 
pronounced  "an  Israelite  in  whom  there  was  no 
guile." 

There  is  no  need  of  going  farther  in  this  to  meet 
the  rationalist.  The  same  mode  of  argument,  and 
from  the  same  point  of  view,  may  be  applied  to  all 
their  hypotheses  of  pseudo  Jacobs,  pseudo  Isaiahs, 
apocryphal  Moses,  and  personated  Jeremiahs.  The 
later  they  bring  down  this  patriarchal  document,  es- 
pecially, the  greater  becomes  the  nildness  atid  the 
absurdity.  Their  tlieories  of  prophecy  :ifter  the 
event,  it  will  bear  to  be  repeated,  are  utterly  incon- 
sistent with  any  moral  respect  for  these  old  Jewish 
lights,  whom  they  affect  to  a.dmire  as  far-seeing  men, 
most  patiiotic,  most  humanitarian,  elevated  in  their 
views  of  reform,  Hsitig  above  the  prejudices  of  a 
dogmatic  legal  tradition,  righteous  beyond  the  for- 
mal worship  and  superstitions  of  their  times,  but  not 
to  be  regarded  as  veritable  seers  of  the  future,  or  as 
specially  inspired  by  God  in  any  w'ay  dill'erent  from 
all  "  lotty-minded  men,"  or  as  assuming  to  be  such, 
except  in  a  rhetorical  or  poetical  way.  Most  pious 
are  they,  most  reverent,  yet  have  they  no  scruple 
about  announcing  in  the  name  of  Jehovah  events  as 
foretold  which  they  knew  to  be  past  at  the  time  of 
the  announcement,  or  to  be  utterly  false  as  assumed 
divine  messages.  There  were,  it  is  true,  some  men 
of  old  who  did  this,  but  in  what  abhorrence  they 
were  held  we  learn  from  Jer.  xxiii.  25-32,  and  1 
Kings  xxii.  HI,  20. 

There  arises  here  a  sharp  issue,  as  has  been  al- 
ready said,  but  it  cannot  be  evaded.  There  is  no 
honest  middle-ground  of  compilation  and  tradition 
mixed  together.  The  Bible  statements  are  of  such 
a  nature  as  not  to  allow  the  supposition.  They  are 
so  peculiar,  so  linked  together,  they  form  such  a  se- 
rial unity,  that  we  must  believe  it  all  a  forgety,  Na- 
tlian,  David,  as  well  as  Jacol)  and  liis  blessing,  or  we 
must  give  credence  to  it  as  beitig,  all  together,  a 
coherent,  chronological,  consistent  history.  (See  p. 
99,  introduction,  and  marginal  note.)  It  i.<,  through- 
out, delusion,  imposture,  forgery,  nonentity,  or  it  is 
tb«  most  serious  and  truthful  chapter  in  all  this 
wor-J'"  history.  If  the  former  view  staggers  even 
the  most  sceptical, — if,  in  itself,  it  is  more  incredible 
thao  any  suriernatural  events  recorded  in  such  for- 
geries, then  must  we  come  back  heartily  to  the  old 

belief, — the    liible   a   st   truthful   book, — all   true 

(allowing  for  textiml  inaccuracies)  — all  sulijeelivctly 
true,  at  all  evctits.  although  admitting  of  human  mis- 
miiceDtione  in  respect  to  the  science  and  mediate 


causalities  of  things  narrated,  or  that  which  often 
comes  to  the  same  thing,  human  imperfections  nece* 
sarily  entering  into  the  language  employed  as  :he 
medium  of  their  record.  In  other  words,  everything 
is  honestly  told,  and  believed  by  the  writers  to  be 
just  as  they  have  told  it.  Whetiier  it  lie  narrative, 
description,  statistical  statement,  precept,  sentiment, 
thouglit,  devotional  feeling,  pious  emotion  of  any 
kind,  Uioral  musing,  sceptical  solilo(iuizing,  as  in 
Ecelesiastes,  passionate  cxpostuhition,  as  in  Job,  pro- 
phetic announcements  groundetl  on  visions  or  voices 
believed  to  come  from  the  Lord, — all  is  given  just  as 
it  was  experienced,  laiown,  or  believed  to  be  known, 
heard,  received  from  accredited  witnesses  living  in 
or  near  the  very  times,  conceived,  felt,  remembered 
seen  by  the  eye  of  sense,  seen  in  the  ecstatic  nance, 
dreanted  in  the  visions  of  the  night,  or  in  any  way 
present  to  their  souls  as  knowledge,  thought,  mem- 
ory, or  conception,  tiiost  carefully  and  truthfully 
recorded.  There  is  no  fiction  here,  no  invention,  no 
art,  no  "  fine  writing,"  no  mere  aiming  at  rhetorical 
effect, — no  use  of  metaphors,  images,  or  impassioned 
language,  except  as  the  expression  of  inward  vivid 
and  emotional  states  that  imjieratively  demanded 
them  as  the  best  medium  for  their  utterance. 

We  must  choose  between  this  or  the  grossest 
forgery.  'I'he  more  the  issue  is  distinctly  seen,  tlie 
more  certain,  for  every  thoughtful  mind,  the  only 
decision  it  allows.  This  human,  so  appearing,  de- 
mands the  superhuman  and  divine.  This  naiura!, 
subjective  truthfulness  onee  admitted,  thoroughly 
and  heartily  admitted,  the  supernatural  cannot  be 
excluded.  It  must  come  in  somewhere  in  both  i^s 
forms, — whether  it  be  the  objective  supernatural 
which  the  Scripture  itself  records,  or  the  inward, 
spiritual  supernatural,  still  more  wonderful,  connect- 
ed with  the  very  existence  of  such  a  book  in  such  a 
worid.— T.  L.] 


EXEGETICAL  AND  CRITICAL. 

1.  Vers.  1,  2.  77ie  introduction. — That  I  may 
tell  you. — He  has  called  thetn  to  his  dying  bed ; 
Init  its  highest  purpose  is  that  he  may  tell  them  how 
lie  himself  lives  on  in  them. — That  which  shall 
befall  yovi. — According  to  their  dis|)()sitions  and 
char.icter,  which  he  has  long  known.  Lie  .announces 
to  them  the  destiny  which  shall  befall  them  a<  a  con- 
se(pience  of  their  characU'rs  as  shown  in  the  events 
of  their  lives,  but  this  as  seen  in  the  divine  light  — 
In  the  last  days,  D-'vn  pi^nK:.— The  expres 
siiin  is  used  in  reference  to  the  world  time  as  a  whole, 
and  denotes,  especially,  die  Messiatnc  time  of  the 
completion  (Isa.  ii.  2 ;  Ezek.  xxxviii.  S,  and  other 
places;  see  KEtL,  p.  284). — Ye  sons  of  Jacob, 
hearken  unto  Israel  your  father. — Sons  of  Ja- 
cob are  they  predimrinantly  ;  S(M1s  of  Israel  must 
they  evermore  become.  From  nature  and  from 
grace,  from  human  disposition  and  Irom  divine 
guidatice  is  their  future  to  be  formed. 

2.  Vers.  3-18.  7'//«  group  of  .ludtili.  a.  Tht 
hlessinijs  tliuf  are  iiitroflurtori/  to  Jiidah :  Ileuhrn, 
Hiiiicdn,  Leri. — Reuben,  thou  art  my  first-born. 
— My  strength.  The  meaning  of  iirst-iKUii  explained. 
He  is  tlie  first  fruits  of  his  vigor  spirilnally  as  well 
as  bodily. — The  excellency  of  dignity  and  the 
excellency  of  power. — A  referimee  to  the  dividing 
111'  the  liirtliriglit  into  two  rights.  In  the  diyniti, 
there  lie  together  the  priesthood  and  the  double  in- 
heritance.    The  pimer  is   the  germ  of  the  warUkt 


CHAP.   XLIX.   1-33. 


(i;>5 


chieftainship.  Further  on  Jacob  disposes  of  the 
power  in  favor  of  Juilah  ;  the  double  inheritance  he 
gives  to  Joseph.  The  priesthood  does  not  liere 
specially  appear ;  and  it  is  this  feature  that  speaks 
for  the  antiquity  of  tlie  blessing. — Unstable  as 
water, — The  verb  used  here  denotes  literally  the 
bubbling  and  exhalation  of  boiling  water.  Spirit- 
ually it  denotes  a  rash  and  passionate  impulsiveness, 
LXX,  f(i0iiiaa^.  Kor  other  interpretations  see  Kiio- 
bel.  This  trait  of  character  is  immediately  ex- 
plained : — Because  thou  wentest  up  to  thy  fa- 
ther's bed  (see  ch.  .xxxv.  22). — This  impulsiveness 
shows  itself  likewise  in  his  offer  of  his  two  sons  as 
hostages.  Later  it  shows  itself,  in  the  tribe,  in  the 
insurrection  of  Dathan  and  Abiram,  who  desired  a 
share  in  the  priesthood — -a  claim  which,  doubtless, 
had  reference  to  the  lost  birthright  of  their  father. 
At  a  still  later  period,  the  tribe  of  Reuben,  and  that 
of  Gad.  desire  to  have  their  inheritance  specially 
given  them  together  in  the  conquered  district,  on  the 
other  side  of  Jordan,  Numb,  xxxii.  1 ;  in  which  case 
their  request  was  granted  on  condition  that  they 
should  help  fight  out  the  war  for  the  conquest  of 
Canaan.  Through  this  Reuben  gets  an  isolated  po- 
sition ou  the  southwestern  border,  in  the  pasture 
land  over  the  Arnon.  Again,  in  the  erection  of  the 
altar  at  the  Jordan,  on  their  return  (Jos.  xxii.),  there 
manifests  itself  the  same  old  impetuosity,  which 
might  have  occasioned  a  civil  war,  had  they  not  suf- 
ficiently excused  it. — Thou  shalt  not  excel  (that 
is,  thou  shalt  not  have  the  dignity).  See  1  Ohron.  v. 
1.  Joseph  has  the  double  iuheritance,  and,  so  far, 
the  rr^Sa  (or  birthright) ;  whilst  Judah  became 
prince.  To  a  certain  degree,  therefore,  as  Delitzscli 
"emarks,  tlje  first-born  of  Rachel  comes  into  tlie 
place  of  the  first-born  of  Leah.  "  In  order  that  God's 
.■ighteous  ruling  here  may  not  be  arbitrarily  imitated 
by  men,  the  law  forbids  (Deut.  xxi.  15-17)  th.at  any 
preference  should  be  shown  to  the  first-born  sons  of 
a  beloved  wife,  over  those  born  of  one  less  favored." 
Delitzsch.  The  good  will,  and  fraternal  fidehty, 
which  belonged  to  Reuben's  character,  a|)pear  in 
the  history  of  the  tribes.  Points  of  interest  in  the 
character  of  this  tribe :  the  victory,  in  connection 
with  the  Gadites,  over  the  Amorite  king  Sihon  ;  also 
over  the  Gadarenes  (1  Chron.  v.  8-10).  The  less 
significant  bh'ssing  of  Moses  (Deut.  xxxiii.  6),  sim- 
ply indicating  the  danger  of  transgi-ession.  A  re- 
proach cast  upon  them  (Judg.  v.  15)  for  their  di- 
visions, etc.,  in  the  nation's  peril. — He  went  up  to 
my  couch. — Jacob  speaks  indirectly  (of  him)  in 
the  third  person.  Was  it  because  he  turned  away 
from  him  in  displeasure  ?  We  may  rather  suppose 
that  he  turns  liimself  to  the  other  sons  in  oicler  to 
6\  their  attention  upon  his  sentence. — Simeon  ajid 
Levi. — True  brothers  in  their  disposition,  as  it  ap- 
peared in  their  treatment  of  the  Shechemites. 
Therefore  it  is,  that  they  are  included  in  one 
deelaiat'.on.  Its  most  obvious  aim  is  to  revoke  tor 
them  also  their  leadership. — Instruments  of  cru- 
elty.— They  must  have  been  something  else  than 
sw.irds.  Clericus,  Knobel,  and  others,  understand 
cn^r~;'3  as  denoting  malicious  and  crafty  purpose, 
marriage  proposals,  etc.,  an  explanation  that  seems 
not  easy.* — Into  their  secret. — As  he  would  clear 
himself  from  their  fanaticism,  so  also,  in  respect  to 

*  |rn^n3T2.  There  is  hardly  any  warrant  for  ren- 
dering this  their  habitaliotis,  as  in  our  English  version,  A 
better  rendering  would  be  swordsy  but  the  one  to  be  pre- 
ferred 13  that  ot  LttD.  DE  Diet,  Critica  Sacra,  p.  22.    lie  de- 


the  prophetic  destiny  would  he  clear  his  people,  and 
the  Church  of  God.  It  is  the  very  nature  of  a  se 
cret  plot,  or  of  a  factious  conspiracy,  to  make  itscK 
of  more  importance  than  tlie  connnunity,  and  thai 
to  produce  disunion.* — Unto  their  asiemblyi 
mine  honor. — My  life,  or  my  soul  (Ps.  vii.  6;  xvi. 
9).  The  expression  here  is  well  chosen.  The  b» 
liever  cannot  trust  his  personality,  with  its  divint 
dignity,  to  a  congregation  in  which  secret  conspirft 
cies,  and  fanaticism,  are  allowed  to  be  the  ruhng 
powers.  So,  too,  is  the  expression  hr.p  jignificant- 
ly  chosen,  as  also  the  verb  ^^^^.  There  Is  no  union, 
no  communion,  between  the  soul  of  Israel,  and  th« 
companionship  of  such  fleshly  zeal. — They  slew  a 
man. — Man  is  taken  collectively. — A  wall  (an  Ox 
Lange  more  properly  renders  itf). — They  cut  the 
sinews  of  the  hinder  foot  of  the  cattle  in  order  to 
destroy  them.  This  was  done  after  the  manner  of 
war  mentioned  Josh.  xi.  ti,  9  ;  2  Sam.  viii.  4,  with 
relation  to  the  horses  of  the  Canaanites  and  Syrians. 
According  to  ch.  xxxiv.  28,  they  could  not  have  done 
it  to  any  cattle  that  they  could  carry  ofl'  with  them ; 
and  this,  therefore,  must  be  taken  as  a  supplemental 
account. — Cursed  be  their  anger,  for  it  \7ag 
fierce  (Lange,  violent). — They  were  not  personally 
cursed,  but  only  their  excess  and  their  angry  doings 
neither  are  they  reproved  for  simply  being  angry.— 
I  vrill  divide  them. — A  prophetic  expression  ol 
divine  authority.  So  speaks  the  spirit  of  Israel, 
giving  command  for  the  future,  as  the  spirit  of  Paul, 
though  far  absent  in  space  (1  Cor.  v.  3).  This  dis- 
per.sion  was  the  specific  remedy  against  their  insur- 
rectionary, wrathful  temper.  In  the  first  place,  thej 
could  not  dwell  together  with  others  as  tribes,  and, 
secondly,  even  as  single  tribes  must  they  be  broken 
up  and  scattered.  Tims  it  happened  to  the  weakest 
of  these  two  tribes  (Simeon,  Numb.  xxvi.  14),  in 
that  it  held  single  towns,  as  enclosed  territory,  within 
the  tribe  of  Judah  (Josh.  xix.  1-9)  with  ^Yhich  it 
went  to  war  in  company  (Judg.  i.  3-17),  and  in 
which  It  seems  gradually  to  have  become  absorbed. 
In  the  days  of  Hezekiah,  a  portion  of  them  made  an 
expedition  to  Mount  Seir  (1  Chron.  iv.  42).  In  the 
blessing  of  Moses  (Deut.  xxxiii.),  Simeon  is  not 
named.  Levi,  too,  had  no  tribal  inheritance,  but 
only  an  allotment  of  cities.  At  a  later  day,  by  rea- 
son of  his  tithe  endowment,  lie  is  placed  in  a  more 
favorable  relation  to  the  other  trities ;  nevertheless, 
he  lacked  the  external  independence,  and  because  of 
the  privations  they  suffered,  they  yielded  themselves 
sometimes,  as  individuals,  to  the  priestly  service  of 
idolatry.  The  turning,  however,  of  I^evi's  dispersion 
to  a  blessing,  threw  an  alleviating  light  upon  the  lot 


rives  it  from  the  Arabic 


^,to 


deceive,  practise  strata- 
gems. The  whole  phrase  would  then  denote  instruments  of 
lu'olfiice^  their  treacheries,  equivalent  to  instruments  of  vio- 
lence and  treachery.  How  well  this  suits  the  context  if 
easily  seen.    Late  Arabic  Version  of  Smith  and  Van  DykOi 

,^  ^  *>«-»■  V  r  their  swords. — T.  L.] 

*  [For  verunreinifft  in  Lange,  read  veritneintgt. — T.  L.) 
t  ["lie  ^~ip2?.  Our  English  version,  digged  down  & 
trail,  is  clearly  wrong,  as,  to  make  that  sense,  it  should  bftV€ 
been  "I^HIJ  ;  besides,  "ipi"  is  never  used  in  such  a  way.  I? 
is  applied,  Josh.  xi.  9,  to  houghing,  as  th'-  old  English  word 
is,  or  to  cuttiug  the  hamstrings  of  cattle  to  disable  them. 
The  pariiUolism  here  denote:^  the  intensity  of  their  wiath a« 
it  laged  against  man  and  beast.  There  is  no  need  of  referring 
IIJ^S  to  Hamor  alone.  It  is  a  general  term — man  they  sltw, 
ox  they  hamstrung — everything  fell  before  their  ferocity.— 
T.  L.l 


656 


GENESLS,  OR   THE  FIR8T   BOOK   OF  MOSES. 


of  Simeon,  who,  together  witli  Benjamin,  came  into 
closest  union  with  Judah. 

b.  Judah  (vers.  S-12). — Judah,  thou  art  he 
whom  thy  brethren  shall  praise. — Lutlier  hap- 
pily remarks  tliat  Jacob  savs  this  as  one  who  hithcito 
had  been  in  vain  looking  about  for  the  right  one: 
Judah,  thou  art  the  man.  For  the  history  of  Judah 
and  the  literature  pertainini;  to  this  blessing,  see 
Knoekl,  p.  3G2. — Shall  praise. — A  play  upon  the 
/lame  Judah,  as  meaning  one  who  is  celebrated.  At 
«  later  day  this  name  (Judea,  Jews)  passes  over  to 
ihe  wliolo  peo|)le.  Originally  it  is  the  name  of  one 
for  whom  thanks  are  given  to  God. — Thy  hand 
shall  be  upon  the  neck. — The  enemies  flee  or  bow 
themselves  ;  as  victor,  or  lord,  he  lays  his  liand  upon 
their  necks.  His  power  in  peace  corresponds  to  his 
greatness  in  war ;  a  contrast  which,  fuither  on,  ap- 
pears -till  more  strongly. — Shall  bow  dovm  be- 
iFore  thee. — He,  the  foremost  and  strongest  against 
the  foe,  shall,  therefore,  be  chief  among  his  brethren. 
"  That  he  should  be  a  "'"33,  a  prince,  among  them 
(1  Chron  v.  2),  is  his  reward  for  the  p:irt  he  took  in 
that  blesaed  turn  which  the  liistory  of  Israel  received 
through  Joseph."  Delitzsch. — Thy  father's  chil- 
dren.— All  of  them  ;  not  merely  thy  mother's  sons, 

but  aU  thy  brethren. — A  lion's  ■whelp n?5  is  to 

be  distinguished  from  "i^B3  as  quite  a  young  lion. 
'I'he  expression  denotes,  therefore,  the  innate  lion- 
nature  whicli  .Judah  had  shown  from  his  youtli  up, 
not  only  Judah  personally,  but  the  tribe  especially. 
His  faults  were  no  malicious  ones  ;  on  the  contrary, 
he  early  withstood  his  brethren  in  their  evil  design, 
and,  at  a  later  period,  became  their  reconciling  me- 
diator before  Joseph. — Prom  the  prey,  my  son, 
thou  art  gone  up. — By  Knobel  and  others  triiis  lan- 
guage is  interpreted  of  the  lion  seizing  his  prey  in 
the  phiin,  and  then  carrying  it  npto  his  abode  in  the 
mountains  (Cant.  iv.  8),  which  seems  especially  ap- 
plicable to  Judah,  as  dl^elling  in  the  liill-country. 
We  prefer,  however,  the  interpretation  of  Herder, 
Gesenius,  and  others,  who  understand  the  word  of 
growing,  advancing  in  strength  and  size,  and  espe- 
cially because  it  is  said  ""iliia,  from  the  prey,  in  the 
sense  of  t/irouph,  or  by  the  means  of,  the  prey ; 
since  it  is  with  the  prey  that  the  lion  goes  back  to 
the  hills  At  the  same  time,  growth,  in  warlike 
ieeds  of  heroism,  forms  a  contrast  to  the  quiet  yet 
tearful  ambush  of  the  lion.  The  old  lion  is  stroiigi>r 
than  the  yoimg  one  ;  iind  more  fearful  still  is  the 
lioness,  especially  in  defence  of  her  young.  So  lies 
down  the  strong-grown  Judah  ;  who  shall  venture  to 
attack,  or  (hive  him  up  for  the  cliasi'?  This  pro- 
phetic lion-figure  was  especially  realized  in  the  royal 
and  victorious  iloniinion  of  David  ;  although  even  in 
the  wililerncss,  the  tribe  of  Judah  marched  before 
the  other  tribes — a  figure  of  the  young  lion. — The 
sceptre  shall  not  depart  from  Judah. — The  scep- 
tre is  till'  mark  of  royal  power.  The  ruler's  staff, 
pirril,  seems,  from  the  parallelism,  to  express  the 
same  thing.  The  word  denotes  that  which  estab- 
lishes, makes  laws ;  hence  the  ruler's  staff.  Here, 
however,  is  meant  the  stall'  or  mace  o''  the  warrior 
ch'ef;  and  so  it  would  be  Iheducal,  or  fiehl-marshal's 
staff.  In  correspondence  with  this  the  term  T'^Si 
(at  his  feet)  would  seem  like  an  allusion  to  the  army 
that  follows  the  chieftain,  although  the  expression 
would  primarily  prc-ent  the  figure  of  the  chief  sit- 
ting upon  his  throne,  with  his  sceptre  between  his 
tset.     Id  resjieet  to  the  sceptre,  and  representations 


of  princes  with  the  sceptre  between  their  feet,  imx 
KnobiiL,  p.  3i'i4.  If  we  had  to  choose,  we  should 
prefer  the  interpretatiou  of  Ewald  and  others,  accord- 
ing to  which  vbjT  here,  arcording  to  the  conni'C- 
tiou,  must  mean  the  people  or  army.  For  other  ex- 
planations see  Knobel.  Judah  is  not  merely  to  pos- 
sess the  sceptre,  hut  also  command  with  it,  and  rule 
with  vigor.* — Until  Shiloh  come. — [Lange  trans- 
lates, until  he  (Judah)  comes  home  as  the  rest- 
giver.]  The  expression  "S"1S  does  not  denote  thi 
temporal  terminus  where  Judah's  lordship  ceases, 
but  the  ideal  terminus  where  it  reaches  its  gloriouf 
perfection.  According  to  the  first  supposition,  the 
place  has  been,  in  various  ways,  interpreted  of  the 
Messiah.  With  the  dominion  of  Herod  did  the  scep- 
tre depart  from  Judah,  and,  therefore,  the/i  must  the 
Messiah,  or  Shiloh,  have  made  his  appearance.  The 
different  interpretations  of  the  word  Shiloh  do  not 
re(iuire  of  us  here  a  more  copious  exegesis  ;  we  may 
simply  refer  to  the  commentaries.  There  are,  1.  The 
verbal  prophetic  Messianic  interpretations,  that 
n'S^'iT  is  the  abstract  for  the  concrete  (see  the  verb 
nbi:;),  and  denotes  the  author  of  tranquillity^  the 
Messiah.  This  is  the  old  Jewish,  the  old  Catholic, 
and  the  old  Protestant  interpretation.  Those  who 
still  hold  it  are  Hengstenberg,  Schroder,  Keil  and 
others,  as  also  Hofmann,  according  to  his  later  view. 
Modifications :  a.  It  is  from  3^B  filius,  and  i,  and 
so  means  his  son  (see,  on  the  contrary,  Keil) ;  h.  the 
word  stands  for  ifelU^lb  ^IDX  ;  imtil  he  comes  to 
v.>hom  it  belongs  ;  namely,  the  sceptre.  This  inter- 
pretation is  made  to  depend  upon  a  false  ap])lication 
of  the  passage  Ezek.  xxi.  27.  In  a  similar  way  the 
LXX,  €u>s  %.v  iXhri  lit  airOKeififfa  ai'Tw,  or  S>  ii-n6KiiTai 
(accoi'ding  to  Aquila  and  others) ;  the  Vulgate,  yui 
initlendus  ext,  from  the  supposition  of  anotlier  verb 
(nbc);  2.  unmessianic  interpretations:  a.  Shiloh 
is  the  same  as  Shalomo,  king  Solomon  himself  (Abu 
said  and  others). — Shiloh  denotes  the  place  Silo 
(Shiloh),  where  the  ark  was  set  up  after  the  conquest 
of  Canaan  (Josh,  xviii.  1) ;  and  in  the  sense  until 
he  come^  that  is,  generally,  itntil  they  came  (Herder 
and  Tuch) ;  b.  Knobel's  view  :  until  the  rest  (  nbia  ) 
comes,  and  to  it  shall  the  obedience  of  the  people  be; 
3.  typical  interpretations  :  a.  Until  he  comes  to  rest 
(Iloi'mann's  earlier  view) ;  b.  until  he  comes  to  Shi- 
loh, Init  in  the  sense  that  Shiloh  is  the  type  of  the 
city  of  the  heavenly  rest,  the  type  of  that  into  which 
Christ  has  entered  ;  c  to  these  we  add  our  inter- 
pretation :  until  he  him.self  comes  home  (namely, 
i'lom  his  warlike  career)  as  the  Shiloh.  the  rest- 
bringer,  the  establisher  of  peace.  Suggestions  in 
oppo.-ition  to  the  preceding  interpretations  :  1.  That 
of'  the  pcisonal  Messiah.  The  idea  was  not  fully  de- 
veloped in  the  time  ol  Jacob.  Moreover,  l)y  placing 
liun  ailing  with  Judah,  the  connection  is  interrupted. 
Keil  charges  Kurtz  with  presumptuously  determining 
hiiw  far,  or  how  much,  the  patriarch  should  be  able 
to  prophecy  ;  but,  he  hiinsell'  seems  to  acknowledge 
no  regular  development  in  the  predielion.  2.  Shiloh 
as  a  place.  That  would  be,  in  the  first  |ilace,  a  geo> 
graphical    prediction,   from   which    the   mention  of 

•  [Pnp^  mains  obedience,  reverent  e, 'ind  not  galheringj 
as  the  'I'arguma  and  Ji-wish  commeiitators  give  it.  Thia  is 
evident  from  Prov.  xxx.  17,  CN  Pnp"^ ,  whore  it  f  enotei 

filial  piety,  as  aluo  from  the  Arabic  mot  .  — i*«  i  etyroologi. 
cally  identical  with  it,  and  which  in  verv  common.— 7.  L.Y 


CHAP.   XLIX.    1-33. 


t)57 


Sidon  greatly  differs ;  in  the  second  place,  until  the 
conquest  of  Canaan,  Joshua,  of  the  tribe  of  Ephrakn, 
was  leader,  so  that  the  sceptre  did  not  belong  to  Ju- 
dah.  This  explanation  would  be  more  toierable  if 
taken  in  the  typical  sense  of  Delitzsch  ;  only  we 
would  have  to  regard  Shiloh  as  the  ideal  designation 
of  the  city  of  rest,  transcending  altogether  the  con- 
ception of  Shiloh  as  a  place.  But  now  Keil  shows 
us  that  Shiloh  can  be  no  appellative,  but  only  a 
proper  name,  originally  "pb^B.  3.  There  is  finally 
the  interpretation  "b  ^f  S,  which  is  verbally  doing 
great  violence  to  the  expression  by  taking  it  as  an 
abbreviated  or  mutilated  form. — Other  interpretations 
demand  from  us  no  attention.  The  grounds  of  our 
oum  interpretation :  1.  That  Shiloh,  as  concrete,  may 
denote  not  only  one  who  rests,  but  also  one  who 
brings  or  establishes  rest  (see  Keil,  p.  290) ;  2.  xia 
denotes  often  a  returning  home,  or  forms  a  contrast 
to  a  former  departure  from  home ;  3.  an  analogy  in 
favor  of  our  view,  according  to  which  we  take  nsUJ 
as  in  apposition  with  the  subject  Judah,  may  be 
found  in  Zach.  ix.  9  :  "  Thy  king  cometh  unto  thee, 
just "  (a  righteous  one),  p'^^X  7]^  Stia; — that  is,  in 
the  attribute  of  righteous  rule ;  4.  this  explanation 
alone  denotes  the  degree  of  unfoldment  which  the 
prophecy  had  received  in  the  patriarchal  age.  First, 
the  Messiah  is  implicitly  set  forth  in  "  the  seed  of 
the  woman,"  then  with  Seth  and  Sheni,  then  with 
Abraham  and  his  seed,  afterward  with  Jacob  and 
Israel,  and,  finally,  here  with  Judah.  What,  there- 
fore, is  said  verbally  of  Judah,  relates  typically  to  the 
Messiah.  He  is  here,  in  the  same  full,  theocratic 
sense,  the  grince  of  peace,  as  in  other  places  Israel 
is  the  son  of  God  (Hos.  xi.  !).• — Binding  his  foal 
nnto  the  vine. — The  territory  o*'  Judah  is  distin- 
guished for  vineyards  and  pasture-land,  especially 
near  Hebron  and  Engedi.  On  account  of  the  abund- 
ance of  vines,  "  they  are  so  little  cared  for,  that  the 
traveller  ties  to  them  his  beast.  In  the  oldest  times 
the  ass,  together  with  the  camel,  was  the  animal 
usually  employed  in  travel ;  as  the  Hebrews  seem 
not  to  have  had  horses  for  that  purpose  before  the 
times  of  David  and  Solomon.  The  ass  also  suits 
better  here  as  the  animal  for  riding  in  time  of  peace." 
Knobel.  The  same  :  He  washes  his  garment  in  wine 
— that  is,  wine  is  produced  in  such  abundance  that 
it  can  be  applied  to  such  a  purpose ;  a  poetical  hy- 
perbole, as  in  Job  xxix.  6.  On  account  of  the  men- 
tion of  blood,  the  passage  has,  in  various  ways,  been 
interpreted  allegorically  of  the  bloody  garment  of 
David,  or  of  the  Messiah  (Isa.  Ixiii). — His  eyes  red 
with  wine. — (Lange  translates  it  dark  gleaming.) 
He  shall  be  distinguished  for  dark  lustred  eyes  f 
and  for  white  teeth  ;  a  figure  of  the  richest  and  most 
ornate  enjoyment ;  for  there  can  be  no  thought  here 
of  debauchery — just  as  little  as  there  was  any  idea 

*  [The  best  and  fullest  discussion  of  the  Shiloh  prophe- 
cy, with  a  collection  and  critical  examination  of  the  author- 
iles,  aucient  and  modem,  may  be  found  in  Dr.  Samuel  H. 
Turner's  excellent  commentary,  modestly  entitled.  "A  Com- 
panion to  the  Book  of  Genesis,"  pp.  371-388.  especially  his 

comparison  of  the  Jewish  Targums  and  the  old  versions 

T.  li.] 

t  [C;"'?  ■'b'bsn.    The  difficulty  aU  vanishes  if  we 

fe«d,  with  the  Samaritan  codex,  ib^bsn  (the  slightest  of 
variations,  H  for  P.).  The  LXX  and  Vulgate  have  evi- 
dently followed  i\r~x°-P°^^'-°^  o^  o^9aXti.ol — prUehriorts  sunt 
tculi.  Compare  "Bi  b-ibs,  Ezek.  xivili.  12  ;  '^B''  bbsia, 
Pi.  1.  2.-T.  L.l       ' 

42 


of  drunkenness  when  the  brothers  of  Joseph  becamt 
merry  at  the  banquet,  or  in  the  marriage-supper, 
John  ii. 

c.  7%e  brothers  associated  with  Judah :  Zebulun 
Jssachar,  Dan.  Vers.  13-18. — Zebulun,  at  the 
haven  of  the  sea. — Zebulun  extends  between  two 
seas,  the  Galilean  and  the  Mediterranean,  though 
not  directly  touching  upon  the  latter  (Josh.  xix.  10) ; 
we  do  not,  therefore,  see  why  the  word  D^O^  should 
made  us  think  merely  of  the  Mediterranean.  Th» 
mention  of  ships  denotes  that  he  had  a  call  to  com- 
merce ;  especially  when  it  is  said  that  he  extends 
unto  Sidon.  This  blessing  (Deut.  xxxiii.  19 ;  JoSE- 
PHCS :  Ant.  v.  1,  22;  Bell.  Jud.  iii.  3,  1)  is  in  the 
highest   sense  universalistic  (as   distinguished  from 

theocratic). — Issachar,   a  strong    ass Literally, 

an  ass  of  bone.  He  possessed  a  very  fruitful  district, 
especially  the  beautiful  plain  of  Jezreel  (Josh.  xiii. 
17  ;  comp.  Judg.  v.  15).  In  the  rich  enjoyment  of 
his  land,  he  willingly  bore  the  burden  of  labor  and 
tribute  imposed  on  his  agriculture  and  pasturage. 
The  figure  here  employed  has  nothing  mean  about 
it.'  The  Oriental  ass  is  a  more  stately  animal 
than  the  Western.  "  Homer  compares  Ajax  to  an 
ass ;  the  stout  cahph,  Merwan  II.,  was  named  the  asa 
of  Mesopotamia."  Knobel. — And  he  aavi  that 
rest  was  good  (Jos.  De  Bella  Jud.  iii.  3,  2). — 
We  are  not  to  think  here  of  servitude  "  under  a 
foreign  sovereignty ; "  yet  still  the  expression  tribu- 
tary (133  Oiib)  is  used  of  the  Canaauites  and  of 
prisoners  taken  in  war;  moreover,  it  may  be  said 
that  the  Israelitish  disposition  towards  servitude  was 
especially  prominent  in  this  tribe. — San  shall 
judge. — As  he  is  the  first  son  of  a  handmaid  who  is 
mentioned,  it  is  thp~efore  said  of  him,  with  empha- 
sis, that  he  shall  h  .-le  a  ful'  inheritance,  a  declara- 
tion which  avails  for  the  sons  like  him  in  this  r^ 
spect.  It  may,  however,  be  well  understood  of  them 
on  the  ground  that  they  were  adopted  by  the  legiti- 
mate mothers  Rachel  and  Leah.  The  expression 
shall  judge  is  a  play  upon  the  name  Dan.  He  shall 
judge  as  any  one  of  the  tribes.  By  many  this  is  re- 
ferred to  his  self-government,  on  the  ground  of  the 
tribe's  mdependency  (Herder  and  others).  Accord- 
ing to  others  (Ephraim,  Knobel)  the  word  relates  to 
his  transitory  supremacy  among  the  tuibes;  as  in  the 
days  of  Samson.  At  all  events,  in  the  life  of  the 
strong  Samson  there  appears  that  craft  in  war  which 
is  here  especially  ascribed  to  Dan.  Nevertheless, 
the  expression  he  shall  jwige  denotes,  primarily,  a 
high  measure  of  independence.  The  tribe  of  Dan 
was  crowded  in  its  tract  between  Ephraim  and  the 
Philisimes  (see  K.nobel,  p.  369),  and,  therefore,  a 
part  of  it  wandered  away  to  the  extreme  boundary 


♦  [How  the  merest  prejudice,  soraetimeB,  aflfects  our  view 
of  events,  and  destroys  the  power  of  what  might  othenrise 
be  most  impressive  I  There  is  hardly  any  miracle  in  the 
Old  Testament  that  has  more  of  a  significant  moral  lesson 
than  the  rebuke  of  Bala<am,  the  mad  prophet,  by  the  mouth 
of  the  beast  on  which  he  rode.  See  the  use  made  of  it  i 
Peter  ii.  16.  As  an  example,  too,  of  the  supernatural,  there 
is  no  more  objection  to  be  made  to  it  (except  the  general 
onej  than  though  an  angel  had  spoken  from  the  sky,  which 
would  have  been  thought  fjublime,  at  least.  And  yet  fcir 
how  many  minds  has  this  miserable  modem  prejudice,  this 
unfounded  contempt  for  the  animal  named,  desti'oyed  tba 
effect  of  the  miracle,  and  turned  all  allusion  to  it  into  ■ 
standing  je.^t,  as  it  has  also  irration.al!y  bL-littled  Elomer'i 
really  fine  comp.arison.  The  ignoble  view  uf  the  animal 
has  had  tlie  same  effect  in  making  an  nfftndiculum  of  our 
Saviour's  most  significant  miracle  of  the  demons  and  the 
swine.  Bible  interpretnrs,  critics,  and  especially  "  ration* 
alists."  should  be  above  anything  of  the  kind. — T.  Kl 


658 


GENESIS,  OR  THE   FIRST  BOOK   OF  MOSES. 


on  the  north,  surprised  the  Sidonian  colony  Laia,  at 
the  foot  of  Lebanon,  and  established  there  a  new 
eity,  named  Dan,  on  the  ruins  of  the  old  (Josh.  xix. 
47;  Judg.  xviii.  7,  27). — Dan  shall  be  a  serpent 
by  the  way. — The  word  "'iT'  may  stand  poetic'ally 
for  n^ni  (Gesen.  §  128,  2),  and  so  the  form  is  to  be 
regarded;  out  of  which  may  arise  tlie  question, 
whether  the  figure  that  follows  is  to  be  taken  in  a 
medial  or  in  a  vicious  sense.  In  respect  to  this,  we 
hold  that  the  sense  is  primarily  medial,  but  that  there 
may  be  a  vicious  allusion.  The  war  stratagems  of 
Samson  are  not  reckoned  to  his  disadvantage ;  and 
yet  cunning  in  war  passes  easily  into  malicious  guile, 
as  it  appears  in  the  figure  cf  the  adder,  aTid  as  it 
was  actually  practised  in  the  surprise  of  the  peace- 
ful city  Lais.  "  The  viper  (cerast)*  has  in  a  special 
degree  this  common  property  of  the  serpent  tribe 
(ch.  iii.  1).  It  lays  itself  in  holes,  and  rests  in  the 
road,  and  falls  unexpectedly  upon  the  traveller.  It 
is  of  the  color  of  the  earth,  and  there  is  danger 
from  the  lightest  tread  (Diod.  Sic.  iii.  49)."  Kriobel. 
The  serpent  in  the  path  is  by  the  Targumists,  and 
some  church  fathers,  interpreted  of  Samson.  By 
Ephr.iim,  Theodoret,  and  others,  it  is  referred  to 
Antichrist ;  whereto  Luther  remarks  :  Puto  </iabo- 
lum  hiijns  fabula  auctorem  fuisse  (see  Keil,  p.  298). 
It  must  always  seem  remarkable  that  Dan  should  be 
left  out  in  the  enumeration  of  the  tribes  in  the  Apoca- 
lypse.— I  have  waited  for  thy  salvation,  O 
liOrd. — In  the  exhaustion  of  the  death-struggle,  the 
patriarch  here  utters  a  sighing  interjaculation.  Was 
it  on  account  of  a  foresight  he  had  of  the  future 
degradation  of  tlie  tribe  of  Dan  into  the  practice  of 
idolatry,  or  of  its  struggle  with  the  Philistines,  or 
would  he  declare  by  it  that  there  was  a  higher  salva- 
tion than  any  achieved  by  Samson  ?  In  no  one  of 
these  ways  does  the  position  of  the  ejaculation  seem 
to  be  clearly  explained,  but  only  by  the  supposition 
that  he  makes  in  it  a  division  among  his  benedic- 
tions, separating  thereby  the  group  of  Judali  from 
that  of  Joseph. 

3.  Vers.  19-21.  7%e  group  of  Joseph— a.  The 
tribes  that  are  hUroductory :  Gad,  Asher,  Naphtali. 
— Gad,  a  troop  shall  overcome  him. — We  can 
only  make  an  attempt  to  carry  into  a  translation  the 
repeated  play  upon  words  that  is  here  found.  Gad 
occupied  on  the  other  side  of  the  Jordan,  and  was 
in  many  ways  invaded  and  oppressed  by  the  eastern 
hordes,  but  victoriously  drove  them  back  (see  1 
Chron.   v.  18  ;    xii.   8-16).     We   must  here  call  to 

•  [■pE'^BlU  .  Hebrew  names  of  animals  are  eminently 
characteristic,  as  they  are,  indeed,  in  all  languages,  when- 
ever they  can  be  traced.  It  is  not  enough,  therefore,  to  re- 
fer this  to  the  Syriac  root 


I  to  creepy  as  Gesenius 
doea.  ITiat  would  only  give  the  generic  name  serptns.  This 
was  evidently  a  venomous  and  most  maUfjimnf  sci-pcnt.  It 
is  rcnilcrcd  ;iddrr  in  our  version  ;  Vulgate  eerodfs.  An  the 
words  Dfmhip.  Jin  and  Ain  Wan  are  closely  allied,  especial- 
ly in  their  intensive  conjugations,  this  niimo,  as  bere  used, 
may  help  in  fixing  the  meaning  of  that  difficult  word,  r]1tll . 
as  employed  Gen.  iii.  \f>  (see  marginal  note  p.  2'M')}.  It  miiy 
have  the  sense  of  fijhip  in  vjuit  (insiftiandi),  or  of  ulivijiva, 
Ooth  of  which  well  suit  the  passage  in  Genesis  (at  least  in 
jne  of  its  applications,  to  which  the  other  seems  a  paronn- 
niftstic  accommodalion)  and  th''  figure  intended  here.  It 
wa«,  probably,  some  thought  derived  from  this  name,  as 
denoting  a  very  malignant  animal,  and  a  resemblance  lo  the 
old  serpent.  Gen.  iii.  Vi^  that  led  some  of  the  old  intorjire- 
ters  to  connect  Dan  with  Antichrist.  If  .Jacob  could  lie 
iupposed  to  have  had  a  glimpse  of  such  ari  idea,  it  would 
boner  explair.  the  sudden  ejaculation  that  follows,  than  any 
ftther  mere  historical  reference  that  has  been  mentioned  as 
•uggestlvc  of  it.— T,  L.1 


mind  the  brave  warriors  from  Mount  Gilead,  in  th< 
time  of  the  Judges,  and  especially  of  Jephthah.     Ic 

this  power  of  defence  Gad  is  akiu  to  Joseph. Out 

of  Asher  his  bread  (shall  be)  fat.— Asher  had 
one  of  the  most  productive  districts  by  the  Mediter- 
ranean, extending  from  Carmel  to  the  Phcenician 
boundary,  rich  in  wheat  and  oil ;  but  together  with 
the  fertility  of  his  soil,  the  blessing  expresses  also 
his  talent  for  using  and  honoring  the  gifts  of  nature 
in  the  way  of  culture.  A  second  feature  that  ia 
found  in  Joseph.  But  this  is  also  especially  true  of 
Naphtali. — A  hind  let  loose — There  are  presented 
of  him  two  distinct  features  ;  he  is  a  beauteous  and 
active  warrior,  comparable  to  the  so  much  praised 
gazelle  (2  Sam.  ii.  18,  etc.).     The  word  nnbir  finds 

its  explanation  in  Job  xxxix.  B  ;  see  Keil,  p.  299. 

The  second  trait :  he  giveth  goodly  words. The 

first  has  been  especially  referred  to  the  victory  under 
Barak,  of  the  tribes  of  Naphtali  and  Zebulun  over 
Jabin  ;  the  second  to  the  song  of  Deborah.  At  all 
events,  Naphtali  is  praised  for  his  rich  command  of 
language.  As  he  himself,  like  the  gazelle,  is  poet- 
ical in  his  appearance,  so  also  is  his  speech  rich  in 
poetry.  Not  without  its  importance  is  the  reference 
to  Is.  ix.  1,  Matt,  iv.  IB,  and  the  fact  that  the  preach- 
ing of  the  gospel  first  proceeded  from  these  districts. 
Yet  they  did  not  strictly  belong  to  Naphtali.  The 
word,  by  many,  is  interpreted  of  the  terebinth,  "  he 
is  a  slender,  fast-growing  terebinth"  (V.  Bohlen) 
There  is  but  little  pertinency  in  this.  The  traits  ol 
Naphtali  prepare  us  especially  for  Joseph. 

b.  Joseph.  Vers.  22-26.  Joseph  comes  before 
us:  1.  Asa  fruit-tree;  2.  as  an  unconquerable  ar- 
cher ;  &.  as  the  darling  of  his  father  ;  4.  as  the 
Nazarite,  or  one  separated  from  his  brethren. — A 
fruitful  bough  (literally,  son  of  a  fruit-tree). — Its 
place  is  by  a  well  in  a  garden.  Its  daughters — its 
twigs — run  over  the  garden  wall.  The  word  nib 
contains  an  allusion  to  Ephraim.  Other  interpreta- 
tions see  in  Knobel  (niS=a^na,  ovicula). — The 
archers  have  sorely  grieved  him. — The  figure 
does  not  present  to  us  here  the  past  enmity  ol  the 
brethren  (to  which  many  refer  it),  but  the  enmities 
which  the  tribe  of  Manasseh  had  especially  to  en- 
counter from  the  famed  Arabian  archers.*     Gideon, 

*  \lt  is  difficult  for  as  to  agree  with  Dr.  Lange  here. 
The  view  seems  to  jiroceed  from  a  misconception  of  the  true 
nature  of  Jacob's  sunjective  state.  What  did  he  see  in  his  vis- 
ion ?  Was  it,  as  is  most  likely,  the  actual  figures,  such  as  the 
lion  going  tip  to  the  hills,  the  serpent  by  the  way.  the  rider 
falling  backward,  an  ass  lying  down,  a  flying  hind,  archera 
shooting  at  their  object,  a  sceptre  departing,  and  a  people 
gathering,  a  ravening  wolf,  etc.,  assuppoied  represenlativea 
of  histoncal  events,  so  to  be  interpreted  by  himself  or  oth- 
ers ;  or  did  he  see  something  like  the  hi.jtoncal  events  them- 
selves, and  invent  the  metaphors  for  their  expression  ?  In 
the  last  case,  individual  characteristics  in  the  sons,  as  known 
to  his  experience,  are  no  longer  the  suggestive  grounds,  but 
something  entiiely  separate  and  arbitrary.  Or  WOB  he, 
throughout,  a  mere  tnechanical  uttftrer  of  words,  having 
nothing  in  actual  conception  corresponding  to  them  ?  If  we 
take  the  former  view,  then  the  suggestive  ground  of  this 
archer  pictnie  was  something  in  .Joseph's  individual  his- 
tory, though  it  may  well  he  regarded  as  tvpical,  or  pre- 
figurative,  of  that  of  his  descendants, — an  idea  in  harmony 
with  all  the  Biblical  representations  of  this  most  peculiar 
andtyijical  pcoph-.  Tho  same  n-narks  apply  lo  what  l)r, 
Lange  and  others  have  .said  in  re,,pcct  to  the  ejaculation, 
ver.  IH,  as  though  it  were  prompted  by  some  actual  viow  of 
Dan's  idolatry,  or  of  Samson  fighting  with  the  riiilistines, 
seen  as  hi.storical  events  actually  taking  place  in  vision. 
Better  regard  It  as  entirely  disconnected,  a  sudden  crying 
out  from  some  emotion  having  its  origin  in  view  of  soma 
salvation  higher  than  these,  and  for  which  lie  had  been 
waiting, — a  term  which  eiin  in  no  way  be  referred  to  thesa 
supposed  historical   deliverances.    Separate  &om  Joseph 


CHAP.    XLIX.    1-3S. 


oaSi 


the  vanquisher  of  the  Midianites,  belongs  especially 
here.— His  bow  abode  in  strength.— The  victo- 
rious resistance  and  enduring  strength  of  Ephraim 
and  Manasseh.— The  mighty  (God)  of  Jacob.— 
He  who  wrestled  with  Jacob  at  Peniel,  the  God  El 
that  strengthened  Jacob,  lias  strengthened  Joseph ; 
he  who  proves  himself  the  shepherd  of  his  life,  liis 
rock  at  Bethel  on  whose  support  he  slept  as  he  pil- 
lowed his  head  upon  the  stone.  In  a  general  way, 
-.00,  the  stone  may  be  taken  as  denoting  his  rock- 
like firmness.  Jacob's  wonderful  guidance  and  sup- 
port reflects  itself  in  the  history  of  .his  son.  The 
bow  is  the  figure  of  strength,  of  defence ;  so  also 
the  arm.— Who  shaU  bless  thee.— The  blessings 
that  are  now  pronounced.— Blessings  of  heaven 
above :  dew,  rain,  sunshine. — Of  the  deep  that 
Ueth  under :  fountains,  fertilizing  waters.— Of  the 
breasts  eind  of  the  womb :  increase  of  children. 
—The  blessings  of  my  progenitors.— D^-ih, 
Vulgate,  which  the  LSX  had  changed  into  C'ln, 
mountains.  The  word  mxn  here  does  not  mean 
desire,  but  limit,  from  nxn.  The  blessings  of  Jo- 
seph shall  extend  to  the  bounds  of  the  ancient  hills ; 
that  is,  they  shall  rise  higher  than  the  eternal  hills, 
that  Uft  themselves  above  the  earth, — an  allusion  to 
the  glorious  mountains,  most  fruitful  as  well  as  beau- 
tiful, in  Ephraim  and  Manasseh,  in  Bashan  and  in 
Gilead.  These  surpassing  blessings  beyond  those  of 
his  forefatliers,  can  only  be  understood  of  a  richer 
outward  unfoldiiig,  and  not  of  deeper  or  fuller 
ground. — That  was  separated  from  his  breth- 
ren (Lange  renders,  devoted  as  a  Nazarite). — 
See  Deut.'xxxiii.  16.  He  is  a  Nazarite  (a  separate 
one)  in  both  relations — in  his  personal  consecration, 
as  well  as  in  his  historical  dignity. 

c.  Benjamin.  Ver.  27.  From  morning  until 
evening  is  he  quick,  rapacious,  powerful.  An  inti- 
mation of  the  warUke  boldness  of  the  tribe  (Judg. 
V.  14 ;  XX.  16 ;  1  Chron.  vUi.  40).  Ehud.  Saul. 
Jonathan.  The  dividing  of  the  spoil  points  to  his 
higher,  nobler  nature.  Paul,  the  great  spoil-divider, 
from  the  tribe  of  Benjamin. 

4.  Vers.  28-33.  T)ie  closing  word. — When  he 
blessed  them. — It  was  a  blessing  for  all.  The  coui- 
mission  in  relation  to  his  burial  is  an  enlargement 
of  the  earlier  one  to  Joseph.  The  burial  of  Leah  in 
Hebron  is  here  mentioned  first.  His  death  a  peace- 
ful falling  to  sleep.  Though  then  dying,  at  that 
moment,  in  Egypt,  he  goes  immediately  to  the  con- 
gregation of  his  people.  It  cannot,  therefore,  be  the 
grave,  or  the  future  burying,  that  is  meant. 


DOCTRINAL  AND  ETHICAL. 

1.  The  blessing  of  Jacob.  An  intervening  stage 
m  the  theocratic  revelation  between  the  blessing  of 
Isaac  and  that  of  Moses.  It  is  to  be  taken  together 
with  the  special  blessing  upoo  Joseph  in   ch.  xlviii. 

personally,  there  is  nothing  in  this  figure  of  the  archers 
ih;it  would  not  about  as  well  suit  any  other  wars,  of  any 
other  tribes,  as  the  conflicts  of  Manasseh  with  the  Arabians. 
Besides,  what  is  to  be  done  with  all  the  rest  of  the  figures 
that  precede  and  follow  this  in  the  blessing  of  Joseph,  and 
which  can  no  more  be  referred  to  Manasseh  historically 
than  to  some  other  of  the  tribes?  There  is  clearly  predicf- 
>1  grevil  fruitfulness  and  general  prospei-ity  to  Joseph,  and 
a  him  to  the  two  tribes  that  were  to  represent  him,  but  all 
this^s  made  the  more  striking  by  being  suggestively  ground- 
ed on  the  sorrows  and  persecutions  he  had  individually  ex- 
perienced. It  is  the  remote  seen  as  compeiisation  of  the 
Dear.  See  the  remarks  on  the  subjective  character  of  the 
whole  rision,  in  the  excursus,  p.  662. — T.  L.] 


The  nearest  addition  is  the  song  of  Moses  and  th« 
prophecy  of  Balaam. 

2.  The  blessing  of  Jacob  denotes  already  an  an 
tici|iation  of  the  victory  of  life  over  death.  As  i 
prophet,  Jacob  is  lifted  over  the  foreboding  of  death 
His  death-bed  is  made  glorious  by  a  Messianic  glance. 

3.  What  shall  befall  you.— What  lies  in  the 
innermost  experience  of  man,  that  befalls  him  froir 
the  extreme  borders  of  the  earth,  and  out  of  the  fat 
remote  in  time.  The  relation  between  the  heart  and 
the  destiny.  In  the  heart  lie  the  issues  of  life  (Prov. 
iv.  23). 

4.  On  the  geography  of  the  passage,  see  the  Book 
of  Joshua,  and  the  geography  of  Palestine.  The 
blessing  of  Jacob  goes  on  beyond  the  whole  interven- 
ing time  of  the  Israelitish  residence  in  Egypt,  con- 
templating the  blessed  people  as  they  are  spread 
abroad  in  the  holy  land.  So  in  prophecy,  although 
pertaining  to  all  time,  the  period  next  following  its 
utterance  forms  its  peculiar  picture  of  life,  or  it,i 
foreground,  as  it  were,  without  being  that  in  which 
it  finds  its  close. 

5.  On  the  prophetic  consecration  and  illumination 
of  pious  souls  in  the  act  of  dying,  see  what  is  said  in 
the  Exegetical  and  Critical. 

6.  Since  Judah  is  denoted  as  the  prince,  and  Jo- 
seph as  the  Nazarite  among  his  brethren,  so  evidently 
has  the  whole  blessing  two  middle  points.  As,  more- 
over, the  declaration:  I  have  waited  (or  I  wait)  for 
thv  salvation,  0  Lord,  cannot  be  regarded  as  having 
its  position  arbitrarily,  there  must  be  formed  by  it 
two  distinct  groups  :  one,  seven  in  number,  and  the 
other,  five.  The  first  group  has  the  theocratic  Mes- 
sianic character,  the  seoond,  the  universalistic.  All 
the  single  parts  of  each  group  are  to  be  referred,  sym- 
bolically, to  their  middle  point.  Both  groups,  how- 
ever, are  mutually  unplicated  and  connected.  Judah's 
sceptre  avails  for  all  the  tribes;  Joseph  is  the 
Nazarite  for  all  his  brethren.  The  first  group  stands 
under  the  direction  of  the  name  Jehovah  ;  the  second, 
in  respect  to  its  character,  falls  in  the  province  of 
Elohtm.  Typically,  the  first  is  predominantly  Davidic, 
tlie  second.  Solomonic  (Joseph  the  Nazarite  amtjng 
his  brethren) ;  the  first  has  its  consummation  iu  Christ, 
the  second,  in  his  church. 

7.  The  crime  of  Reuben  is  actually  that  of  incest ; 
its  peculiar  root,  however,  was  ii/3pis  (the  violence  of 
his  temperament).  Just  as  in  the  Grecian  poetry  it 
is  represented  as  a  fountain  of  gross  transgression. 

8.  In  respect  to  the  fanaticism  of  the  brothers 
Levi  and  Simeon,  see  what  is  said  in  the  Exegetical, 
and  ch.  xxxiv.  In  the  sentence  of  Levi's  dispersion, 
the  thought  of  a  special  priestly  class  evidently  ap- 
pears in  the  background,  yet  so  that  Jacob  seema 
to  let  it  depend  on  the  future  to  determine  whether 
Judah,  or  Joseph,  is  to  be  the  priest,  or  who  else. 
This  shows  ths  great  antiquity  of  the  blessing. 

9.  As  the  remedy  for  Reuben's  SSpis,  or  his  reck- 
less, effervescent  temperament,  lies  in  his  disposition 
and  weakness,  as  proceeding  naturally  Irom  such  a 
disposition,  so  the  remedy  for  the  fanaticism  oj 
Levi  and  Simeon  lies  in  their  dispersion,  ^r  the  In- 
dividuahziug  of  the  morbidly  zealous  spirits. 

10.  Judah — Shiloh.  In  Isaac's  prediction  con- 
ceridng  Jacob  there  was  denoted,  for  the  fii-?t  time, 
the  Messianic  heir  of  Abraham  as  ruler,  and,  there, 
fore,  the  possessor  of  a  kingdom.  Here  the  domin- 
ion branches,  in  Judah,  into  the  contrast  of  a  war- 
like and  peaceful  rule.  And,  truly,  this  contrast  ap- 
pears here  in  the  greatest  clearness,  as  announced 
ver.  8.    The  lioti  nature  of  Judah  is  developed  in  \nt 


660 


GENESIS,  OR  THE  FIRST   BOOK   OF   MOSES. 


Hon  throughout, — the  lion  rampant,  the  lion  resting, 
and  even  the  lioness  watching  over  the  lion's  lair. 
To  the  same  wide  extent  goes  the  warlike  leader- 
ship, whose  ruler's  staff,  then,  is  naturally  a  mar- 
shal's staff,  and  is  to  remain  so  until  he  has  achieved 
a  perfect  triumph.  Then  he  returns  home  as  Shi- 
loh,  and  the  people  are  wholly  obedient  to  him. 
Now  follows  the  painting  of  this  picture  of  peace. 
The  contrast  of  the  warhke  and  the  peaceful  rule 
branches  out  in  the  governments  respectively  of 
David  and  Solomon.  But  Christ  is  the  complete 
fulfilling.  He  is  the  victorious  champion,  and 
the  Prince  of  Peace,  in  the  highest  sense; 
he  is  "the  lion  of  the  tribe  of  Judah  who  hiith 
overcome,"  Rev.  v.  5.  He  binds  to  the  vine  the 
animal  on  which  he  rides,  as  one  employed  in 
peace.  As  the  olive  tree  dispenses  its  oil  as  a 
symbol  of  the  spirit,  so  is  the  vine  a  fountain  of 
inspiration,  dispensing  a  joy  of  the  spirit.  The 
blessed  joy  of  faith  denotes  the  turning-point  to 
which  the  old  war-time  brings  us,  and  whence  the 
new  time  of  peace  begins.  On  this  account  is  the 
vine  presented  in  its  name  of  honor,  np^  123 
(Isai.  V.  2;  Jerem.  ii.  21).  The  washing  of  his 
garment  in  wine,  as  the  blood  of  the  grape,  is 
here  put  in  contrast  with  the  warrior's  bloody 
panoply  in  which  he  returns  home.  In  the  festi- 
val joy  of  the  new  salvation,  the  painful  recollec- 
tions of  the  old  tune  disappear  (Isai.  ix.).  He  pre- 
pares his  festival  garment ;  yet  is  ornate  in  the 
midst  of  enjoyment  (Ps.  civ.  15).  The  figure  thus 
approaches  that  later  representation  in  which  Israel 
itself  is  the  vme  typically,  Christ  really  ;  the  fairest 
among  the  children  of  men. 

11.  In  Zebulun  we  see  denoted  the  universalietie 
aspect,  in  Issachar  the  willingness  for  service,  in 
Dan  the  might  of  craft  in  a  small  worldly  power,  as 
against  stronger  foes  (be  wise  as  serpents),  all  of 
which  were  needed  for  the  theocratic  unfolding  of 
the  group  of  Judah. 

12. 1  have  waited  for  thy  salvation,  Jehovah, — thy 
help — thy  deliverance.  There  comes  out  strongly 
here  the  conception  of  salvation  ;  and,  indeed,  as 
a  future  salvation,  as  a  salvation  from  Jehovah, 
which  forms  the  central  point  and  the  aim  of  every 
hope  of  Lsrael. 

\?j.  That  a  number  five  forms  itself  around  Jo- 
seph should  not  surprise  us,  when  we  take  into  the 
account  the  significaiice  of  this  number,  and  its  pe- 
culiar universalistic  position.  In  correspondence 
with  it  we  see  in  (iad  the  valiant  defender  of  culture, 
as  the  boundary  guard  against  the  Eastern  hordes  ; 
in  Asher  the  cherisher  of  *he  material  culture;  in 
Naphtali  the  guardian  of  the  spiritual ;  in  all  three, 
single  traits  of  Joseph. 

14.  Joseph's  glory.  His  blessings  present  the 
blessing  of  Israel  predominantly  in  its  earthly  as- 
pect ;  still,  in  the  expressions,  the  ancient  moun- 
laim,  the  eternal  hills,  there  lies  a  symbolical  sig- 
nificance that  points  away  beyond  the  hills  of 
Ephraim  and  (iilead  ;  especially  when  it  is  consid- 
ered that  these  blessings  are  to  come  upon  the 
head,  the  crown  of  the  Nazarite,  separated,  elect, 
— the  personal  prince  among  his  breihrcn.  As  Ju- 
dah in  his  hereditary,  so  is  Joseph  in  liia  personal 
figure.  The  early  figs  or  bloom  of  the  patriarchal 
time.  As  Melchizeiiek  was  a  gleam  froin  tlic  de- 
parting primitive  time,  so  was  Elias  a  fiery  meteor 
with  which  the  l-iw  period,  in  its  narrower  sense, 
nomes  to  an  end. 


15.  Benjamin,  who  in  the  evening  divides  th« 
prey.  A  wild,  turbulent  youth,  an  old  age  full  of 
the  blessing  of  sacrifice  for  others.  That  dividing 
the  spoil  in  the  evening  is  a  feature  that  evidently 
passes  over  into  a  spiriiual  allusion.  Our  firsi 
thought  would  be  of  the  dividing  of  the  prej 
among  the  young  ones,  but  for  this  alone  the  ex- 
pression is  too  strong.  He  rends  all  for  himself 
in  the  morning,  he  yields  all  in  the  evening  ;  this 
is  not  a  figure  of  Benjamin  only,  but  of  the  the- 
ocratic Israel ;  and,  therefore,  a  most  suitable  closfl 
(see  Isaiah  liii.  12) 


HOinLETICAl   AlTD    PEACTICAi. 

The  dying  Jacob  as  prophet. — His  blessing  big 
sons:  1.  'The  sons  themselves;  2.  the  districts;  8. 
the  tribes. — The  characteristic  diversities  of  the 
tribes,  a  type  of  the  diversity  of  apostolic  gifts.^ 
Moreover,  the  severe  sentences  of  Jacob  become  a 
blessing  (see  the  Exegetical). — Judah,  thou  art  he. 
— Therein  lies :  1.  The  typical  renown  of  Judah ; 
2.  the  archetypal  renown  of  Christ;  8.  the  repre- 
sentative renown  of  Christians. — Waiting  for  the 
Lord's  salvation,  as  expressed  by  the  mouth  of  the 
dying:  1.  A  testimony  to  their  future  continuance 
in  being:  2.  a  promise  for  their  posterity. — The 
blessing  of  Joseph ;  Joseph  the  personal  chief, 
Judah  the  hereditary ;  relation  between  Melchizedek 
and  Abraham. 

1.  Vers.  1-2.  The  introduction.  Starke:  In 
this  important  chapter  Jacob  is  to  be  regarded 
not  only  as  a  father,  but,  preeminently,  as  a  prophet 
of  God. — The  words  of  the  dying  are  oftentimes  of 
greatest  weight. — Schroder  :  A  choral  song  of  the 
swan. — The  last  one  of  the  period  that  is  passing 
away  is  called  to  bless  the  beginning  of  the  new. — 
His  blessing  is,  at  the  same  time,  a  prophecy. — The 
word  of  God  is  first  addressed  to  individuals,  and 
that,  too,  in  deepest  coufidence. — The  trusted  of 
God  become  the  bearers  of  his  word. — When  Ufe's 
flame  begins  to  be  extinguished,  there  appears,  at 
times,  the  most  vigorous  health  of  the  spirit.  There 
is  a  change  of  speech,  an  elevation  of  language,  in 
this  condition  of  clairvoyance. 

Passavant:  (Herder:)  It  is  a  high  outlooking,  a 
heroic  announcing  in  figurative  paraboUc  style ;  a 
poetical  letter  of  donation  ;  the  most  ancient  poeti- 
cal map  of  Canaan.  The  poetical  mode  of  speech 
not  arbitrary,  but  the  self-limitation  of  excited  feel- 
ing in  a  measured  form  of  diction. — Lisco  :  The 
spiritual  peculiarities  of  the  sons  of  Jacob  form  the 
groundwork  of  the  prophecy,  and  these  the  father 
had  sufficient  opportunity  for  learning  during  his  long 
life.  The  main  tenor  is  their  future  life  and  action 
in  Canaan,  where  he  points  out,  prophetically,  to  each 
tribe,  its  place  of  residence,  and  to  which  he  would 
direct  their  look  and  longing,  as  persons  who  were 
to  regard  themselves  only  as  Ibreigners  in  Egypt. 

2.  Vers.  3-18.  The  group  of  Judah — vers.  3-7 
— a.  Reuben,  Simeon,  Levi.  Starke  :  Bibl.  Thh. 
Parents  should  punish  the  faults  of  their  children 
seriously  and  zealously,  and  not,  with  untimely  fond- 
ness, cloak  them  to  tlieir  hurt. — Ver.  6.  Such  cruelly 
"ill  their  children  imitate,  as  sufficiently  shows  itself 
in  the  treatment  that  Christ  received  from  the  high 
priest^  who  were  descended  from  Levi. — Jacob  curses 
only  their  wralh,  nut  their  persons,  much  less  theil 
descendants  (not  their  wrath  simply  but  its  excess) 
— Levi  hail  no  territory  but  forty-eight  citifs  --PrlvBt4 


OHAP.    XLIX.   1-33. 


601 


rerenge  U  punishable. — Gkrlach  :  The  punishment 
here  threatened,  was  fulfilled  in  respect  to  Levi,  but 
changed  to  a  blessing  for  himself  and  his  people. — 
Schroder  :  The  comparison  of  the  grace  with  which 
God  prevents  us,  and  of  the  punisliment  which  fol- 
lows guilt,  is  most  painfully  humbling  (Calvin).— 
Mine  honor,  used  for  my  soul :  Because  the  soul,  in 
the  image  of  God,  makes  man  higher  than  the  natu- 
ral creation. — Simeon  and  Levi.  They  were  sepa- 
rated from  each  other  and  dispersed  among  the 
tribes ;  and  so  the  power  was  broken  which  would 
have  been  their  portion  in  the  settlement  of  the  tribal 
districts  (Zeigler). — (Luther.)  By  such  a  proceedmg 
God  intends  to  obstruct  the  old  nature  and  the  evil 
example.  It  is  especially  worth  mentioning  that 
Moses  exposes  here  the  shame  of  his  own  tribe.  Thus 
clearly  appears  the  historical  truthfulness  (Calvin.) 
(The  Rabbins  pretend  that  most  of  the  notaries  and 
schoolmasters  were  of  the  tribe  of  Simeon). 

Vers.  8-12.  6.  Judab.  Starke:  In  his  pro- 
phetic inspiration  Jacob  makes  the  announcement 
gradually  :  He  calls  Judah  :  1.  A  young  lion,  who, 
though  strong,  has  yet  more  growth  to  expect ;  2.  an 
old  strong  lion ;  3.  a  lioness  who  shuns  no  danger  in 
defence  of  her  young.  Christ,  the  true  Shiloh,  the 
Prince  of  Peace. — Schroder  :  The  power  of  the 
figure  increases  in  the  painting  ;  probably  an  intima- 
tion of  that  ever-growing  warlike  power  of  the  tribe, 
which  has  its  perfection  in  the  all-triumphant  one, 
the  Uon  of  the  tribe  of  Judah. — Gerlach  :  Until  the 
peace,  or  the  rest,  shall  come.  A  poetical  proper 
name  of  a  great  descendant  of  Judah.  The  outward 
blessing  here  directs  the  mind  to  the  inexhaustible 
fountain  of  heavenly  blessing  that  shall  proceed  from 
hun. — Taobe  :  (Vers.  10-12.)  Jacob's  blessing 
Judah. — A  promise  relating  to  Christ  and  his  king- 
dom. It  promises :  1.  The  victorious  hero  for  the 
establishment  of  this  kingdom  ;  2.  the  Prince  of 
Peace  with  his  gentle  rule  for  the  perfection  of  this 
kingdom. 

Vers.  13-18.  c.  Zebulun,  Issachar,  and  Dan. 
Starke:  Zebulun  (Isai.  ix.  1-2);  compare  Matt.  iv. 
18-16.  Issachar's  land.  Josephus  ;  Pinguis  omnia 
et  pascuii  plena.  Ver.  13.  It  is  a  glorious  gift  of 
God  to  dwell  by  navigable  waters.  (The  tribe  of 
Dan  a  type  of  Antichrist,  although  Samson  himself 
was  a  tvpe  of  the  Lord  the  Messiah.) — Ver.  18.  The 
Chaldaic  translation :  "  Our  father  Jacob  does  not 
say,  I  wait  for  the  salvation  of  Gideon,  nor  for  the 
salvation  of  Samson,  but  the  salvation  of  the  Mes- 
siah "  (Acts  iv.  12). — Schroder:  Dan.  Some  inter- 
pret :  For  thy  salvation  (that  of  Dan)  do  I  wait  upon 
the  Lord  (Judg.  xviii.  30 ;  1  Kings  xii.  29).  Many 
church  fathers  expected  that  Antichrist  would  come 
out  of  Dan.  The  salvation  of  God  is  the  opposite  of 
the  serpent's  poison,  and  of  the  fall  (Roos).  The 
omission  of  Dan,  Rev.  vii.  6. — Calwer  Handbuch : 
The  tribe  of  Dan  brought  in  the  first  idolatry  (Judg. 
xviii.),  and  is  not  in  the  Revelations  among  the  one 
hundred  and  forty-four  who  were  sealed. — Tadbe  : 
Ch.  xlix.  18;  xxix.  33. — Jacob's  death-bed. — His 
confession  the  confession  of  Christian  experience. — 
His  end  the  end  of  the  believer,  full  of  confidence 
and  hope. — Hofuan.s  :  (Ver.  18.)  Jacob's  dymg 
ejaculation. — The  tenor  of  his  whole  pilgrunage. — 
Waiting  for  the  salvation  of  God. 

3.  Vera.  19-27.    The  group  of  Joseph. — Vers. 


19-21.  a.  Gad,  Asher,  Napbtali — Starke:  Luthci 
on  Gad.  Fulfilled  when  they  assembled  the  Reubei.- 
ites  and  the  half  tribe  of  Manasseli,  as  prepared  t« 
occupy  the  land  of  Canaan  before  the  other  Israclitea 
came  there.  Their  neighbors  were  the  Ammonites, 
Arabians,  etc.  These  people  sometimes  invaded  this 
tribe,  and  plundered  it ;  though  they  also  avenged 
themselves. — [Comparison  of  NaphtaU :  1)  To  a  limd, 
2)  to  a  tree,  according  to  one  of  two  interpretations.] 
He  ffiveih  goodly  words.  Most  of  the  apostles  who 
preached  Christ  through  the  world  were  from  this 
tribe  (land  of  Galilee). — Schroder  :  (Luther  :)  Ful 
filled  in  Deborah  and  Barak. 

Vers.  22-25.  h.  Joseph.  Starke  :  Luther  : 
The  blessing  of  Jacob  goes  through  the  kingly  his- 
tory of  Israel. — ScHRiJDER:  All  the  enmities  of  hia 
brethren,  whom  the  old  father  (who  preferred  him  to 
them)  compared,  even  in  his  forgiveness,  to  a  battle 
array,  had  only  made  him  stronger  (Herder).  The 
strong  one  who  wrestled  with  Jacob  had  made  Jo- 
seph strong.  He  who  was  his  stone  (ch.  xxviii.)  was 
also  the  protector  of  his  son  (Herder). — Calwkr 
Handbuch :  Joseph  has  the  natural  fuhiess,  Judah 
the  spiritual. 

c.  Benjamin.  Starke  :  Interpretations  of  the 
prediction  as  referred  to  Ehud,  Saul,  Mordecai, 
Esther,  Paul. — Schroder  :  Luther,  after  TertuUian : 
This  may  be  very  appositely  interpreted  of  the  Apos- 
tle Paul,  for  he  had  devoured  the  holy  Stephen  like 
a  wolf,  and  after  that  divided  the  gospel  spoils 
throughout  the  world.— Calwer  Handbuch:  This 
blessing  of  Benjamin  is  fulfilled  by  Saul  corporeally, 
by  Paul  spiritually. 

4.  Vers.  28--31.  The  closmg  word.  Starkk  : 
Moses  says  that  he  blessed  each  one  of  them  without 
exception  ;  but  the  blessings  of  Reuben,  Suneon, 
and  Levi,  had  fear  and  shame  belonging  to  them. 
They  were  not,  however,  without  the  benediction ; 
the  curse  was  only  outward  ;  they  still  had  part  in  the 
Messiah.  The  punishment  is  transformed  into  a 
healthy  discipline,  especially  in  the  case  of  LevL 
We  never  read  that  Joseph  wept  amidst  all  his  suf- 
ferings (?);  but  the  death  of  his  father  breaks  his 
heart.  Burial  with  one's  fathers,  friends,  etc. ;  a 
desire  for  this  is  not  wrong ;  yet  still  the  earth  is  all 
the  Lord's. — Schroder  :  He  saw  death  coming,  and 
lays  himself  down  to  die,  as  one  goes  to  sleep.* 


*  [To  the  literamre  of  this  chapter  (see  p.  650,  6)  may  b« 
added  a  tract  jagt  published,  by  K.  Kohler,  Berlin,  1867, 
entitled  Der  Segen  Jacob's.  It  is  v.aluable  as  presenting  a 
good  argument  fur  the  antiquity  of  the  piece,  in  opposition 
to  the  theory  of  its  being  a  later  fiction  (see  p.  9).  It  is 
ver\'  suggestive,  truly  learned,  especially  in  the  Jewish 
Midrashin,  in  wliich,  however,  the  writer,  though  a  Jew, 
has  little  faith,  even  as  he  shows  still  less  of  reverence  for 
the  Scriptures.  He  holds  it  to  be  a  very  ancient  song,  yet 
does  not  hesitate  to  make  Jacob  a  miith,  Jacob's  God  a  great 
IDEA,  and  Jacob's  sons  to  be  only  the  names  of  supposed 
^uMartribal  ie\iiei(SchulzgMheil€n-).  He  rejects,  of  course, 
the  derivation  of  these  names  as  given  \>y  the  mothers,  but 
shows  himself  a  much  more  extravagant  etymologist  than 
Rachel  and  Leah.  Reuben,  "alXI ,  he  turns  into  SrmS^  . 
and  interprets  it  as  meaning  sun-god  (Sonnengott.  or  Oott 
dAS  SIralils).  Jacob  himself  is  only  a  SchuJtgoUheil,  dit 
verschiedenen  Stdmme  gemeinsam  beschirmr^nde.  The  tract 
is  valuable  and  noteworthy  as  showing  the  extreme  progres* 
of  this  "more  refined  exegesis."  It  may  be  regarded  as  » 
specimen  of  '*the  higher  criticisin  "  evaporated,  *^  gone  M| 
into  Tohu "  (Job  vi.  18),  or  of  '*  rationalism "  run  mod.- 
T.  L.J 


862  GENESIS,  OR  THE  FIRST  BOOK  OF  MOSES. 


ELEVENTH    SECTION. 

Jtteph't  rrjouminff.     Jacob'i  burial  in  Canaan.     Tke  brothers'  dread  of  Joseph.     Bit  word  of 
peace  and  trust  for  them.     Joseph's  last  provision  for  his  own  return  hmne  to  Canaan 
after  death,  similar  to  the  provision  of  his  father. 


Chapter  L.   1-26. 

1  And   Joseph   fell   upon   his   father's   face,  and  wept  upon  hitn,  and  kissed  him. 

2  And  Joseph  commanded  his  servants,  the  physicians,  to   embalm  '  his  father :  and  the 

3  physicians  embalmed  Israel.  And  forty  days  were  fulfilled  for  him  ;  for  so  are  fulfilled 
the  days  of  those  which  are  embalmed  :  and  the  Egyptians  mourned  for  him  threescore 

4  and  ten  days.  And  when  the  days  of  his  mourning  were  past,  Joseph  spake  unto  the 
house  of  Pharaoh,  saying.  If  now  I  have  found  grace  in  your  eyes,  speak,  I  pray  you, 

5  in  the  ears  of  Pharaoh,  saying,  My  father  made  me  swear,  saying,  Lo,  I  die ;  in  my 
grave  which  I  have  digged  for  me  in  the  land  of  Canaan,  there  shalt  thou  bury  me. 
Now,  therefore,  let  me  go  up,  I  pray  thee,  and  bury  my  father,  and  I  will  come  again. 

6  And  Pharaoh  said,  Go  up,  and   bury   thy  father,  according  as   he  made  thee   swear. 

7  And  Joseph  went  up  to  bury  his  father :  and  with   liim  went  up  all  the  servants  of 

8  Pharaoh,  the  elders  of  his  house,  and  all  the  elders  of  the  land  of  Egypt.  And  all  the 
house  [attendants,  servants]  of  Joseph,  and  his  brethren,  and  his  father's  house ;  only  their 

9  little  ones,  and  their  flocks,  and  their  herds,  they  left  in  the  land  of  Goshen.  And 
there  went  up  with  him  both  chariots  and  horsemen  ;  and  it  was  a  very  great  company. 

10  And  they  came  to  the  threshing-floor  of  Atad  [buckthorn],  which  is  beyond  Jordan,  and 
there  they  mourned  with  a  great  and  sore  lamentation ;   and  he  made  a  mourning  for 

11  his  father  seven  days.  And  when  the  inhabitants  of  the  land,  the  Canaanites,  saw  the 
mourning  in  the  floor  of  Atad,  they  said,  Tiiis  is  a  grievous  mourning  to  tlie  Egyptians; 

12  wherefore  the  name  of  it  was  called  Abel-mizraim,  which  is  beyond  Jordan.     And  his 

13  sons  did  unto  him  according  as  he  commanded  them.  For  his  sons  carried  liim  into  the 
land  of  Canaan,  and  buried  him  in  the  cave  of  the  field  of  Machpelah,  which  Abraham 
bought  with  the  field  for  a  possession  of  a  burying-place,  of  Ephron  the  Hittite,  before 

14  Mamre.     And  Joseph  returned  into  Egypt,  he  and  his  brethren,  and  all  that  went  up 

15  with  him  to  bury  his  father,  after  he  had  buried  his  father.  And  when  Joseph's  brethren 
saw  that  their  father  was   dead,  they  said,  Joseph  will  peradventure  hate  us,  and  will 

16  certainly  requite  us  all  the  evil  we  did   unto  him.     And  they  sent  a  messenger  unto 

17  Joseph,  saying.  Thy  father  did  command  before  he  died,  saying.  So  shall  ye  say  unto 
Joseph,  Forgive,"  I  pray  thee,  now,  the  trespass  of  thy  bretiiren,  and  their  sin ;  for  they 
did  unto  thee  evil ;   and  now,  we  pray  thee,  forgive  the  trespass  of  the  servants  of  the 

18  God  of  thy  father.  And  Joseph  wept  when  they  spake  unto  him.  And  his  brethren 
also  went  and  fell  down  before  his  face ;  and  they  said,  Behold,  we  he  thy  servants 

19  [literally,  and  more  patheticaUy,  Behold  us,  thy  servants].       And    Joseph    said    untO    them,  Fear  not, 

20  for  am  I  in  the  place  of  God?  But  as  for  you,  ye  thought  evil  against  me;  but  God 
meant  it   unto   good,  to  bring  to  pass,  as  it  is   this   day,  to  save  much  people  alive. 

21  Now  therefore  fear  ye  not:  I  will  nourish  you,  and  your  little  ones.     And  he  comforted 

22  them,  and  spake  kindly  unto  them.'     And  Joseph  dwelt  in  Egypt,  he  and  his  father's 

23  house;  and  Joseph  lived  a  hundred  and  ten  years.  And  Joseph  saw  Ephraim's  children 
of  the  third  generation:  the  children  also  of  Machir  the  son  of  Manasseh  were  brouHit 

24  up  upon  Joseph's  knees.  And  Joseph  said  unto  his  brethren,  I  die  ;  and  God  will  surely 
visit  you,  and  bring  you  out  of  tliis  laud  unto  the  land  which  he  sware  to  Abraham, 

25  to  Isaac,  and  to  Jacob.     And  Joseph  took  an  oath  of  the  children  of  Israel,  saying, 

26  God  will  surely  visit  you,  and  ye  shall  carry  up  my  bones  from  hence.  So  Joseph 
lied,  being  a  hundred  and  ten  years  old  ;  and  they  embaln  -.1  him  ;  and  he  was  put  ir 

a  CofSu  [a  Barcophaum]  in  Egypt 


OHAP.    L.    1-26. 


063 


(*  Ver.  2.— I33n  occtus  only  here,  and  in  Cant.  ii.  13,  where  it  is  applied  to  the  ripening  of  the  flg.  The  Arabl« 
1/^  I"^  has  also  both  these  Eenses  of  ripening  and  of  embalming.  The  T.XX  have  rendered  it  ci^of^taa-ai,  to  6ury,  putting 
a  part  of  a  proceeding  for  the  whole — to  prepare  him  for  burial.    Vulgate — ut  aromatibui  condireni.—T,  L.l 

[3  Ver.  17.— ^^iI^ ,  forgive;  literally,  li/l  up.  The  figure  may  be  either  the  lifting  up  the  supposed  prostrate  face,  of 
the  lifting  off  the  burden  of  remembered  guilt.    It  is  most  expressive  either  way. — T.  L.) 

('  Ver.  21.— cab  by  "IZIT^I  .  Rendered,  and  he  spake  kindly  unto  them.  Literally,  he  spake  unto  their  hearty  and 
flo  the  LXX  have  rendered  it.  ile  did  not  merely  use  good  oratorical  forma  of  encouragement,  but  spoke  words  cominf 
from  the  heart,  and  which  the  heart  immediately  underbtood.  It  was  the  language  of  deep  emotion.  Compare  the  same 
expression,  1  Sam.  i.  13,  and  Is.  xl.  2,  rendered  in  the  latter  place,  speak  ye  cc»m/or/a6iy— literally,  speak  to  the  heart  qf 
/enualem.  It  is  to  be  regretted  that  such  intensive  expressions  of  the  Hebrew  had  not  been  more  generally  preserved  ill 
our  English  version.  Some  of  them  might  have  sounded  strangely  at  first,  but  time  would  have  naturalized  them,  and 
given  item  a  place  among  the  choicest  idioms  in  our  language.— T.  L.] 


PBKLIMINABY  BEMARKS. 

1.  As  the  fundamental  idea  of  the  preceding 
chapter  denoted,  with  solemn  foresight,  the  future 
appearance  of  Israel  in  the  promised  land,  so,  in  the 
closing  chapter  before  us,  the  actual  return  of  Israel 
to  Canaan  is  settled,  by  way  of  anticipation,  in  the 
burial  of  Jacob  in  Canaan,  and  by  the  oath  which 
Joseph  gives  to  his  brethren.  The  spirit  of  the 
theocratic  home-feeling  in  its  higher  significance,  and 
of  the  assurance  of  their  return,  breathes  through 
this  whole  chapter.  In  this.  Genesis  points  beyond, 
not  only  to  the  exodus  of  the  children  of  Israel,  but 
away  beyond  this  also,  to  the  eternal  home,  as  the 
goal  of  God's  people. 

2.  Accordmg  to  Knobel,  merely  vers.  12,  13  be- 
longs to  the  ground  Scripture,  while  all  the  rest  is 
an  enlargement  made  by  the  Jehovist ;  but  then  the 
Jehovist  must  be  supposed  to  follow  the  first  docu- 
ment (see  p.  377,  Knobel).  As  respects  this  criti- 
cism, now,  must  things  themselves  be  allowed  to 
speak,  especially  such  things  as  the  strong  presence 
of  Joseph,  and  other  facts  of  a  similar  kind ! 

3.  Contents:  1)  The  mourning  for  Jacob's  death, 
and  the  prepaiation  of  his  dead  body  in  Egypt,  vers. 
1-6. — 2)  The  mourning  procession  to  Canaan,  vers. 
7-13. — 3)  The  bre.aking  out  of  an  old  wound.  The 
fear  of  Joseph's  brothers,  and  his  declaration  that 
their  guilt  has  been  expiated  imder  the  government 
of  God's  grace,  vers.  14-21. 

4.  Joseph's  life  and  death.  His  provision  ex- 
acted from  them  by  an  oath :  that  he  should  be 
carried  home  to  Canaan  at  his  death,  vers.  22-26. 


KXEQETIOAL  AIO)  CEITICAL. 

1.  Vers.  1-6. — And  Joseph  fell. — An  inimitably 
touching  expression  of  his  soul's  deep  emotion. — 
And  the  forty  days  -Hrere  fulfilled. — For  forty 
days  did  the  process  of  embalming  continue.  Then 
follow  thirty  days,  whicb  make  the  full  three-score 
and  ten  days — the  time  of  mourning  for  a  prince. 
"  The  embalming  of  the  body  was  an  Egyptian  cus- 
tom, practised  for  pay  by  a  special  class  of  skilled 
artists  (-rapixiurai),  to  whom  the  relations  g.'ive  the 
body  for  that  purpose.  According  to  Herodotis, 
li.  86,  there  were  three  modes  of  proceeding,  of 
which  the  most  costly  was  as  follows :  they  drew  out 
the  brain  through  the  nostrils,  and  filled  the  cavity 
In  the  head  with  spices;  then  they  took  out  tlie 
Tiscera,  and  filled  the  space  with  all  kinds  of  aromat- 
ica,  after  which  they  sewed  it  up.  The  next  step 
was  to  salt  the  body  with  natron,  and  let  it  lie  scv- 
oity  days,  or  longer.  Then  they  washed  it  off, 
wrapt   it  in  fine  linen,  and  smeared  it  with  gum. 


Finally,  the  relatives  took  it  back,  enclosed  it  in  • 
chest,  and  kept  it  in  a  chamber  for  the  dead.  We 
derive  the  same  information  from  DioDoans  Sic,  i. 
91,  and,  moreover,  that  the  taricheutists  (the  embalm- 
ers)  were  held  in  high  honor,  and  ranked  in  the  so- 
ciety of  the  priests.  In  the  several  districts  they 
had  particular  places  for  their  business  (Strabo,  xvii. 
p.  795).  They  used  asphaltum  which  was  brought 
from  Palestine  to  Egypt  (Diod.,  xix.  99  ;  Strabo, 
xvi.  p.  764).  From  thence,  too,  they  obtained  the 
spices  that  were  employed  (see  ch.  xxxvii.  25  ;  xliii. 
11).  The  intestines  they  put  in  a  box  and  cast  into 
the  Nile  ;  doing  this  because  the  belly  was  regarded 
as  the  seat  of  sins,  especially  those  of  gluttony  and 
intemperate  drinking.  (Porphtr.  Abstin.,  iv.  10.) 
See  more  on  this  subject  in  Friedreich  {Zur.  Bibel, 
ii.  p.  199).  See  also  Winer,  Jiealworterb.,  'Em- 
balming.' Jacob  was  prepared  as  a  mummy.  Jo- 
seph in  the  same  manner,  ver.  26.  This  is  related  of 
no  other  Hebrew.  The  embalming  mentioned  later 
among  the  Jews  was  of  a  different  kind  (John  xix. 
39)."  Knobel.  The  mourning  for  Aaron  and  Moses 
was  observed  thirty  days. — Speak  in  the  ears  of 
Pharaoh. — On  an  occasion  so  peculiar  he  lets  oth- 
ers speak  for  him ;  moreover  it  was  unseemly  to  ap- 
pear before  the  king  in  mourning. — The  grave 
which  I  have  digged  for  me. — This  is  not  at  va- 
riance with  the  supposition  that  Abraham  had  pre- 
viously bought  the  cave.  In  this  cave  of  Machpelah 
Jacob  had,  at  a  later  time,  made  a  special  prepara- 
tion of  a  grave  for  himself.  It  is  a  conjecture  of 
Von  Bohlen,  with  Onkel  and  others,  that  ma 
here,  should  be  rendered  bo-ught ;  but  there  is  no 
need  of  it. 

2.  Vers.  7-13.  The  great  mourning  procession 
of  the  Egyptians  here  proceeded,  on  the  one  hand, 
from  their  recognition  of  Joseph's  high  position,  and, 
on  the  other,  from  their  love  of  funeral  festivity 
(Hengstenberg). — Threshing-floor  of  Atad. — So 
called  from  laX,  thorn^  because,  perhaps,  surround- 
ed by  thorn-bushes. —  Seven  days. —  The  usual 
time  of  mourning.  The  place  is  called  by  Hierony- 
mus,  Bethagla.  Concerning  the  late  discovered 
traces  of  the  place,  lying  not  far  from  the  northern 
end  of  the  Dead  Sea,  see  Knobel,  p.  379.  It  is  this 
side  of  Jordan,  though  the  account  says  beyond 
Jordan.  The  expression  is  explained,  when,  with 
the  older  commentators,  we  take  into  view  that  thk 
traditionary  mention  arising  from  the  old  position  of 
the  Israelites,  had  become  fixed.  Bunsen  would  re- 
move the  seeming  difficulty  by  maintaining  that 
1^^'"  ""r!??  actually  means  this  side  of  Jordan 
Deiitzsch  and  Keil  suppose  that  the  place  denoted  ii 
not  identical  with  Bethagla,  but  actually  lay  on  tb> 
other  side  of  Jordan.     There  probably  did  the  Egyp 


(504 


GENESIS,  OR   THE  FIRST  BOOK  OF  MOSES. 


tian  mouming-train  remain  behind,  after  having  gone 
round  the  Dead  Sea ;  whilst  the  sons  of  Jacob,  ac- 
cording to  ver.  13,  actually  entered  Canaan  proper. 
The  difficult  question,  why  the  mouraing-train  did 
not  take  the  usual  direct  way  from  Egypt  to  Hebron, 
is  answered  by  saying,  that  on  the  usual  route  they 
would  have  to  guard  themselves  against  encounters 
with  warlilie  tribes;  and  this  is  supported  by  the 
fact,  that  the  children  of  Israel,  Ukewise,  at  a  later 
day,  had  to  avoid  the  direct  route  on  the  western 
tide.  Moreover,  the  march  was  in  some  respects 
typical,  presenting  an  anticipation,  as  it  were,  of  the 
later  journey.  Even  at  that  time  the  Canaanites  at- 
tentively watched  the  mourning  procession ;  but 
they  had  no  presentiment  of  its  significance  for  the 
later  time,  and  were  especially  quiet  as  they  looked 
on  during  this  "grievous  mourning  of  the  Egyp- 
tians." 

3.  Vers.  14-21. — And  when  Joseph's  breth- 
ren saw. — The  father  had  stood  as  a  powerful  me- 
diator between  them  and  Joseph;  and  now  con- 
science again  wakes  up.  In  their  message  to  him 
they  appeal  to  their  father's  words,  and  there  is  no 
ground  lor  what  Knobel  says,  that  this  was  a  mere 
pretext.  Joseph's  weeping  testifies  to  an  elevated 
and  noble  soul.  Once  they  had  sold  him  for  a  slave, 
and  now  they  offer  themselves  as  his  servants.  This 
is  the  last  atonement.  Joseph's  answer  contains  the 
full  reconciliation.  Am  I  in  the  place  of  God  ?  Can 
I  by  my  own  will  change  his  purposes  ?  God  has 
turned  the  judgment  into  a  deliverance,  and  in  this 
must  they  find  peace  and  reconciliation.  God  has 
forgiven  them ;  and,  therefore,  he  himself  can  no 
longer  retain  their  sins ;  nor  would  he ;  since  that 
would  be  to  put  himself  judicially  in  the  place  of  the 
forgiving  God. — What  he  says,  ver.  20,  gives  us  the 
grand  golden  key  to  his  whole  life's  history — yea, 
it  is  the  germ  of  all  theodicy  in  the  world's  his- 
tory. 

4.  Vers.  22-26. — The  third  generation. — That 
is,  great-grandchildren.  The  dead  bodies  were  placed 
in  chests  of  sycamore  wood,  and  kept  in  the  cham- 
bers of  the  dead.  So  Joseph's  body  was  kept.  In 
the  exodus  of  Israel  it  was  carried  along  (Exod.  xiii. 
19),  and  laid  in  the  field  of  Jacob  at  Shechem  (Josh. 
uiv.  82). 


DOCTRINAL  AND  ETHICAL. 

1.  We  have  denoted  this  chapter  as  the  chapter 
of  the  home  feeling.  It  is  a  trait  that  breathes 
through  it.  Canaan  the  home-land  of  Israel — type 
of  the  heavenly  home. 

2.  Joseph's  disposition,  mourning,  and  truthful- 
ness. 

8.  With  wonderful  propriety  does  Joseph  unite 
hi  his  own  person  the  Israelitish  truthfulness  with 
that  which  was  of  most  value  in  the  Egyptian  cus- 
toms and  usages. 

4.  The  monrning-train  of  Jacob,  a  presignal  of 
Israel's  return  to  Canaan. 

B.  As  God  Tnakes  Genesis  glorious  in  the  begin- 
ning, by  tlic  account  of  his  creation, — so  here,  at 
tbe  end,  by  a  display  of  his  providence  (ver.  20). 

6.  The  admonitions  of  conscience. 

1.  Perfect  love  casteth  out  fear.  Joseph's  word 
of  peace  for  liis  brethren. 

8.  Joseph's  provision  an  act  of  faith.  Pointing 
^4>  tbe  exodus. 


HOMELETICAL  AND  PRACTICAL. 

Consecrated  death.  —  Consecrated  mourning 
The  consecrated  mourning  usage.  The  pious  mourn 
ing  procession.  The  divine  sighing  for  home.  Thi 
dead  Jacob  draws  beforehand  the  living  Israel  to  Ca 
naan.  Before  all  is  the  dying  Christ. — The  way  of 
our  future  wonderfully  prepared :  1.  In  the  mourn 
ing-train  ;  2.  in  the  exodus  of  the  spirits;  3.  in  th« 
gomg  forth  of  the  heart  in  its  longing  and  sighing 
for  home. 

First  Section.  (Vers.  1-6.)  Starke  :  Extract 
from  Herodotos  ii.  85,  86,  on  the  Egypti,in  mourU' 
ing  usage-,  and  the  embalming  of  the  dead. — Bibl. 
Tub.;  The  bodies  of  the  dead  are  rightly  honored 
when  they  are  buried  in  the  earth,  with  the  common 
usages,  when  they  are  not  superstitious ;  but  they 
are  not  to  be  exposed  for  spiritual  reverence,  or  car- 
ried about  for  that  purpose,  or  have  ascribed  to  them 
any  miracle-working  power.  Though  we  may  weep 
for  the  dead,  it  mu.<t  not  be  with  us  as  it  is  with  the 
heathen,  who  have  no  hope — Calwer  Handbuck . 
Egypt  swai-med  with  physicians,  because  there  was 
one  specially  for  each  disease. 

Second  Section.  (Vers.  7-13.)  Starke  :  Thus 
was  there  almost  royal  honor  done  to  Jacob  in  his 
death ;  since  for  the  dead  Egyptian  kings  they  used 
to  mourn  for  seventy-two  days. — Schroder  :  In  this 
there  was  fulfilled  the  promise  made  ch.  xlvi.  4  :  Ja- 
cob was  literally  brought  back  from  Egypt  to  Ca- 
naan ;  since  for  his  body  did  God  prepare  this  pro- 
phetic journey. 

'ITiird  Section.  (Vers,  14-21.)  Starke:  Attend- 
ance upon  the  dead  to  their  place  of  rest  is  a  Chris- 
tian act. — Ver.  16.  They  sent  a  messenger.,  saying. 
It  was  probably  Benjamin  whom  they  sent. — Hall: 
To  one  who  means  good,  there  can  be  nothing  more 
offensive  than  suspicion. — The  same  :  The  tie  of  re- 
ligion is  much  stricter  than  that  of  nature. — Ver. 
20.  Lange:  The  history  of  Joseph  and  his  brethren 
an  example  of  the  wonderful  providence  of  God. — 
Bibl.  Tub. :  The  wicked  plots  of  wicked  men  against 
the  pious,  God  turns  to  their  best  good. 

Gerlach  :  The  revelation  of  the  most  wonder- 
fully glorious  decree  of  God's  love  and  almighty 
power,  which  man  cannot  frustrate,  yea,  even  the 
transformation  of  evil  into  blessing  and  salvation — 
this  appears  to  have  been  fulfilled  throughout  the 
entire  life  of  Joseph.  His  feeling,  so  greatly  removed 
from  the  revenge  which  Ids  brothers  still  thought 
him  capable  of,  goes  far  beyond  them.  He  speaks 
to  their  heart.  His  words  drop  like  balm  upon  a 
wound.  It  is  a  beautiful  pictorial  expression  which 
elsewhere  occurs. — With  an  act  of  faith  of  the  djing 
Jacob,  connecting  the  first  book  of  Moi-es  with  the 
second,  this  history  closes,  and  thereby  points  to  the 
fulfilling  of  the  promise  that  now  lollons. — Sciiiio- 
der  :  As  we  have  one  father,  they  woidd  Siiy,  so  have 
we  one  God,  our  father's  Goil ;  forgive  us,  therefore, 
for  God's  sake,  the  God  of  our  father.  They  make 
mention  of  servitude  as  their  deserved  punishment, 
with  reference  to  their  evil  deed  to  Joseph  (Baum- 
garten). 

Fourth  Section.  (Vers.  22-26.)  Starke:  It  is 
not  ])robabIe  that,  at  that  time,  the  brothers  were  all 
living.  [In  that  case  the  meaning  would  have  refer- 
ence to  the  heads  of  families. — To  tlie  wood  out  of 
which  the  coffins  of  the  dead  were  made,  there seem» 
to  have  been  ascribed  the  property  of  being  incor- 
ruptible ? — Coit  paris  in   of  Joseph   with  Christ  in  t 


CHAP.   L.    1-26. 


nnti 


tones  of  resemblances] — God  does  not  suffer  fidelity 
to  parents,  or  love  and  kindly  deeds  to  one's  own 
people,  to  go  unrewarded. — Bibl.  iVirt. :  God  is  wont, 
sometimes,  even  in  this  life,  to  recompense  to  believ- 
ers their  cross  and  misery.  That  is  the  best  thought 
of  death,  to  remember  the  promise  of  God  and  his 
gracious  redemption. — Schroder  :  It  all  ends  with 
the  coffin,  the  mourning  for  the  dead,  the  funeral 
procession,  and  the  glance  into  the  future  life.  The 
ige  of  promise  is  over ;  there  follows  now  a  silent 
chasm  of  four  hundred  years,  until  out  of  the  rushes 
of  the  Nile  there  is  lifted  up  a  weeping  infant  in  a 


little  reed-formed  arls.  The  ige  of  law  be^na, 
which  endures  for  fifteen  hundjed  years.  Then  in 
Bethlehem -Ephratah  is  there  bom  another  infant, 
and  with  him  begms  the  happy  time,  the  day  of  light 
and  quiclsening  grace  (Krummacher).  —  Calweb 
Bandbuch:  His  place  as  primn  minister  of  Egypt 
had  not  extinguished  Joseph's  faith  in  the  divini 
promise.  He  shared  in  the  faith ;  he  is  to  be  a  CO 
heir,  a  sharer  in  the  inheritance. — Lisco  :  And  so 
speaks  Joseph  yet,  through  faith,  unto  his  people, 
though  he  has  long  been  dead,  and  in  his  grave. — 
Heim  :  Joseph  closed  his  life  with  an  act  of  faith. 


Date  Due 


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