Слике страница

GENESIS. Genesis is one of the Five Books of Moses, and contains a short account of the creation, and of the first ages of the world, to within 60 or 70 years of the birth of Moses. CHAP. I.

God saw that it was good. 11. And

God said, “ Let the earth bring forth In the beginning (a) God (6) created

grass (g), the herb yielding seed, and the heaven, and the earth. 2. And the “ the fruit tree yielding fruit after his earth was without form, and void (c); “ kind, whose seed is in itself, upon the and darkness was upon the face of the “ eartha:" and it was so. 12. And the deep: and the Spirit (d) of God moved earth brought forth grass (h), and herb upon the face of the waters. 3. And yielding seed after his kind, and the God said, “ Let there be light:" and tree yielding fruit, whose seed was in there was light. 4. And God saw the itself, after his kind: and God saw that light that it was good: and God divided it was good. 13. And the evening the light from the darkness. 5. And and the morning were the third day. God called the light, Day; and the 14. And God said, “ Let there be darkness he called, Night: and the “ lights in the firmament of the heaven, evening and the morning were the first “ to divide the day from the night: and day. 6. And God said, “ Let there “ let them be for signs, and for seasons, “ be a firmament (e) in the midst of the “ and for days, and years.

15. And "waters, and let it divide the waters “ let them be for lights in the firma“from the waters.” 7. And God made “ ment of the heaven, to give light upon the firmament, and divided the waters 66 the earth :” and it was so.

16. And which were under the firmament, from God made two great lights; the greater the waters which were above the firma- light to rule the day, and the lesser ment: and it was so. 8. And God light to rule the night : he made the called the firmament, Heaven : and stars also. 17. And God set them in the evening and the morning were the the firmament of the heaven, to give second day. 9. And God said, “ Let

“ Let | light upon the earth, 18. and to rule " the waters under the heaven be over the day, and over the night, and to “ gathered together unto one place, divide the light from the darkness: and " and let the dry land appear:” and it God saw that it was good. 19. And was so.

10. And God called the dry the evening and the morning were the land, Earth; and the gathering toge- fourth day. 20. And God said, “ Let ther of the waters called he, Seas: and “ the waters bring forth abundantly

(a) v. l. “ In the beginning." B. C. of Holofernes, (A. C. 640.), says, “Let all 4004.

“ creatures serve thee, for thou spakest, (6) “ God.” The word bere, and in “ and they were made ; thou didst send other parts of this chapter translated "forth thy Spirit, and it created them. "God," is a plural noun, and yet is fol- « Judith xvi. 14." See also Prov. vii. owed by a verb singular: so that Moses 22 to 31. where Wisdom (personified) is night understand that, under the term described as having been with the Lord, 'God," more than one Being was in- when he appointed the foundation of the :luded, and yet that those Beings were so earth. inited, that they might properly be con- (e) v. 6, 7, 8. 14, 15. 17, 20, “ A firmaidered as only one.

ment," rather"

an expanse,” an open (c) v. 2. “ Void,” i. e. with nothing ipon it, neither grass, herb, tree, or (g) v. 11, 12. “ Grass," rather“


« duce.” Herbs and trees were the things (d) “ The Spirit," i.e. (as most divines produced. uppose,) “ the Holy Ghost." Judith, in (h) v. 12. “ Grass and herb,” or “proer animated thanksgiving upon the death • duce - herb."

[ocr errors]


“the moving creature that hath life, “ Let the earth bring forth the living 6 and (i) fowl that may fly above the “ creature after his kind, cattle, and “ earth in the open firmament of hea- creeping thing, and beast of the 66 ven.”

21. And God created great 66 earth after his kind :" and it was so. whales, and every living creature that 25. And God made the beast of the moveth, which the waters brought forth earth after his kind, and cattle after abundantly after their kind, and every their kind, and every thing that creepeth winged fowl after his kind: and God saw upon the earth after his kind : and God that it was good. 22. And God blessed saw that it was good. 26. And God them, saying, “ Be frụitful, and multi- said, “ Let us (k) make man in our “ply, and fill the waters in the seas, "image, after our likeness (1): and let " and let fowl multiply in the earth.” “ them have dominion over the fish of the 23. And the evening and the morning sea, and over the fowl of the air, and were the fifth day. 24. And God said, over the cattle, and over all the earth,

(i) v. 20. “ Fowl, &c.” or “ let there be “ fowl to fly, &c. 1 Newton, 96."

(k) v. 26. “Us” and “our” in the plural number ; as if the speaker were not alone, nor acting alone. So Gen. iii. 22. “ The Lord God said, Behold, the man is “ become as one of us." And Gen, xi, 7. the Lord said, “ let us go down, and “ confound their language :" and this text (says Waterland) has been understood of Father, Son, and Holy Ghost, (or at least of Father and Son,) by the whole stream of Christian writers. Waterl. 69. 70. In the Epistle of St. Barnabas, and in the Apostolical Constitutions, the words are considered as addressed by God the Father to God the Son. « To the « Son he saith, Let us make, &c. Néyes 7 " Jom Toño quey, &c. 1 Barn. Ep. s. 6. Coteler's " Edit. p. 19." “ The Holy Scripture "" witnesseth that God said to the only “ begotten Christ, Let us make man « θεία γραφή μαρτυρέι λέγονία τον θεόν μονογενζι « Χριςό, Ποιήσωμεν άνθρωπον. Apost. Con. “ stitutions, Lib. 5. c. 7. p. 312.5 So, after observing that it could not have been to the angels that God spake, Justin Martyr says, “ But this progeny, really “ begotten by the Father, was with the “ Father before any of the things that

were made ; and it was to him the Father « spake. 'Αλλά 7674 75 76 άν7ι από 13 παίρος

πρόβληθεν γέννημα, πρύ πανών 7ών ποιήμαίων « σύνην 13 παίρι, και ledω ο πατήρ προσομίλει. “ Justin M. Dial. cum Tryphone, 285.” “ And who was he," says Chrysostom, “ to whoin God said, Let us make man? “ Who but he, the Angel of the Great “ Council, the Wonderful Counsellor, the “ Mighty One, the Prince of Peace, the “ Father of the future age, the only. “begotten Son of God, the Equal to the “ Father in essence, by whom all things

were made. Tis šv ésłuy alos spės ir opin

ποιήσωμεν άνθρωπον, λες δε άλλος, αλλ' ή της « μεγάλης βελής άγγελος, και θαυμαστός σύμβουλος, « ο έξεσιαστής, ο άρχων της ειρήνης, ο ταλής « 78 μέλλοντος αίωνος, ο μονογενής 73 θεά παις, και Talpi &uotos xalà in scias, ei' 1 suis “ Taphrain. 1 Chrys. 8th Homil. on Gen. i. " Saville's Edit. p. 47."

And again in his Discourse upon the Holy Trinity, Saville's Edit. vol. 6. p. 955. « With whom did “ God take counsel ? With the angels

, they say: but the angels have not the “ image of God. It was then to his Co. " worker, the Son, and to the Holy Spirit

. “ God, therefore, even the Father, speaks ď to God the Son, and to God the Holy « Ghost,

6 let us make man after our image." He

says not “my image and yours, nor my image and thine: but the “ Scripture signifying that there was one for image of the Holy Trinity says, " and "God made man, according to the image " of God made he him." datê Mesi bv

, uid * 7ίνος συμβολεύεται ο θεός; μετά τών άγγελες, « φησίν, αλλ' έκ έχεσιν οι άγγελοι την εικόνα « 75 θεά» λέγει δε προς τον συνδημιεργών υιόν, και « 7ο άγιον πνεύμα λέγει ένοθεος και ταλήρη τρούς Toy Fedy lèv vody, xai Teix lò tyama id byees

, “ ποιήσωμεν άνθρωπος και εικόνα ήμελέρα» και τα “ ειπεν εμήν και υμων, ελε έμήν και σήν, σημασία « δε η γραφη μίαν εικόνα της άγιας Τρίαδος είναι, « λέγει, και εποίησεν ο θεός τον άνθρωπον, και “ dixéva, Tső étoinger, auldy." And St. Augustin says, (De Trinitate, Lib. 1. vol. 3. p. 89.) “ bad the Father made man without the " Son, it would not have been written, Let “ us make, &c." and again, (De Genesi

, Lib. I. vol. 3. p. 197. Paris Edit.) God

Let us make man after thy "image, or my image, but after our image “ or likeness: from which plurality who “shall dare to separate the Holy Ghost ?".

(1) In our inage, after our likeness,"

does not say,


"and over every creeping thing that | finished, and all the host of them.

creepeth upon the earth.” 27. So God 2. And on the seventh day God (n) created man in his own image; in, the ended his work which he had made : image of God created he him; male and and he rested on the seventh day from female created he them. 28. And God all his work which he had made. 3. And blessed them, and God said unto them, God blessed the seventh day, and sanc“ Be fruitful and multiply, and replenish tified it (o): because that in it he had “ the earth, and subdue it: and have do- rested from all his work, which God “minion over the fish of the sea, and over created and made. 4. These are the “the fowl of the air, and over every living generations (P) of the heavens, and of " thing that moveth upon the earth.' the earth, when they were created; in 29. And God said, “ Behold, I have the day that the LORD God made the

given you every herb bearing seed, earth, and the heavens, 5. and every " which is upon the face of all the earth, plant of the field, before it was in the “and every tree, in which is the fruit of a earth, and every herb of the field before “ tree yielding seed: to you it shall be it grew: for the LORD God had not " for meat (m). 30. And to every beast caused it to rain upon the earth, and " of the earth, and to every fowl of the there was not a man to till the ground. " air, and to every thing that creepeth 6. But there went up a mist from the

upon the earth, wherein there is life, I earth, and watered the whole face of " have given every green herb for meat:” the ground. 7. And the LORD God and it was so. 31. And God saw every

formed man of the dust of the ground, thing that he had made, and behold, and breathed into his nostrils the it was very good. And the evening and breath of life; and man became a living the morning were the sixth day. soul. 8. And the LORD God planted

a garden eastward in Eden; and there CHAP. II.

he put the man whom he had formed. Thus the heavens and the earth were 9. And out of the ground made the


i. e. (probably)

pure, innocent, and was most probably the case ; why other. “rational ; bearing a resemblance to God wise should Moses mention its being sanc" in the faculties of the mind. 2 Lightf. tified at this time? The reason assigned

1327." The word “ image” has this for its institution is a reason why it should sense, Col. i. 15.— iii. 10. - Rom. viii. 29. be observed in all ages, and by all people. --and 1 Hebr. iii. Bodily resemblance could Before the ten commandments were given, not here have been intended, because viz. when the Israelites first bad manna, “God is a spirit, John iv. 24." without they were not to gather any on the seventh body or parts, (1st of the 39 articles); day, because that was " the rest of the and“ no man hath seen him at any time, holy Sabbath unto the Lord. Exod. “ John i. 18.” When Adam is said, (Gen. “ xvi. 23." Christians have made the first v. 3.) to have “ begat a son in his own day of the week their Sabbath instead of " likeness, after his image,” the meaning the seventh, because it was on the first day probably is, that that son had, naturally, that our Saviour rose from the dead; it corrupt and depraved propensities, instead was on that day in particular that the of that pure disposition in which Adam apostles used to assemble for religious was created.

purposes ; and it was on that day, that the (m) v. 29. “ For meat.” This verse con- gift of the Holy Ghost was first conferred. tains no permission to eat animal food; and See Mark xvi. 9. - John xx. 19. — Acts until they had bred, the killing any female i. 1 to 4. See 2 Lightf. 642-9. The imanimal would have put an end to that species. portance God in later times attached to

(n) v. 2. “ Ended," i. e. “ bad ended.” an observance of the Sabbath will appear, By the end of the sixth day every thing post.

Isaiah lvi. 2. 4. 6. and post. was made.

Isaiah lviii. 13.

it is not expressly the

&c. i. e. “ this is an account of the observed before the time of Moses, that “ creation, &c."


LORD God to grow every tree that is them unto Adam, to see what he would pleasant to the sight, and good for food : call them: and whatsoever Adam called the tree (9) of life also in the midst of every living creature, that was the name the garden, and the (9) tree of know- thereof. 20. And Adam gave names ledge of good and evil. 10. And a to all cattle, and to the fowl of the air, river went out of Eden to water the and to every beast of the field: but for garden; and from thence it was parted, Adam there was not found an help and became into four heads. 11. The meet for him. 21. And the LORD God name of the first is Pison (r): that is it caused a deep sleep to fall upon Adam, which compasseth the whole land of and he slept: and he took one of his Havilah, where there is gold. 12. And ribs, and closed up the flesh instead the gold of the land is good : there is thereof. 22. And the rib which the bdellium and the onyx-stone. 13. And LORD God had taken from man, made the name of the second river is Gihon : he a woman, and brought her unto the the same is it that compasseth the whole man. 23. And Adam said, “ This is land of (s) Ethiopia. 14. And the name “ now bone of my bones, and flesh of of the third river is Hiddekel (t): that is my flesh: she shall be called, Woit which goeth toward the east of Assyria. man, because she was taken out of And the fourth river is Euphrates. “ man." 24. Therefore shall a man 15. And the LORD God took the man, leave his father and his mother, and and put him into the garden of Eden, shall cleave unto his wife: and (c) they to dress it, and to keep it. 16. And shall be one flesh (y). 25. And they the LORD God commanded the man, were both naked, the man and his saying, “Of every tree of the garden wife, and were not ashamed. “ thou mayest freely eat: 17. But of “ the tree of the knowledge of good

CHAP. III. and evil

, thou shalt not eat of it: for Now the serpent (z) was more subtile " in the day that thou eatest thereof, than


beast of the field which the " thou shalt surely die (u).” 18. And LORD God had made: and he said the Lord God said, It is not good unto the woman, “ yea, hath God said

, " that the man should be alone: I will “ Ye shall not eat of every tree of the “ make him an help meet for him."

2." “ garden ?" 2. And the woman said 19. And out of the ground the Lord unto the serpent, God formed every beast of the field, “ fruit of the trees of the garden : and every fowl of the air, and brought 6 3. But of the fruit of the tree which

(9) v. 9. “ The tree of life,” and “the " a spiritual death," or, “become subject “ tree of knowledge, &c." both (says Bp. “ to death, mortal.Moses could not Newton) figurative: the former signifying mean to insinuate that they were threatened the means of living in all true enjoyments, with immediate death, to die on the day of and attaining a happy immortality; the eating, for that he knew had not happened. latter, the risk of swerving from his (x) v. 24. “ They,” or “ they two." It duty. 1 Newt. 103.

is so quoted by our Saviour, Matt. xix. 5. (r) v. 11. “ Pison.” There is a stream - Mark x. 8. — and by St. Paul, 1 Cor. from the Euphrates to the Tigris, a short vi. 16.— and Eph. v.

1. 31. distance from the Persian Gulph ; and (y) "One flesh :" "to have but one mind, from thence to the gulph the Euphrates “ heart, and will; to agree in all things." had the name of Pison, the Tigris that of (z) v. 1. “ The serpent." Not the Gihon. This cross stream, therefore, from natural animal, but the great enemy of the Euphrates to the Tigris, is the river mankind, spoken of in Rev. xii. 9. as "the that watered the garden. i Well's Geo- "great dragon, that old serpent, called graphy, c.i. p. 47.

“ the devil and satan.” He might assume (s) v. 13. • Ethiopia,” rather “ Cush," the appearance of a serpent, or this might in Asia. Patr.

be the symbol, or hieroglyphic, by which, (t) v. 14. "Hiddekel,” i.e.“ the Tigris." in antient times, he was represented. I (u) v. 17. “ Die," i. e. either, “ incur Newt. 108.

[ocr errors]

may eat of the


[ocr errors]

" midst garden, God Adam, and said unto him, “ Where art “ hath said, “ Ye shall not eat (a) of “it, neither shall ye touch it, lest ye 6 thy voice in the garden : and I was “die." 4. And the

4. And the serpent said unto “ afraid because I was naked; and I hid the woman,

“ Ye shall not surely die. “ myself.” 11. And he said, “ Who “ 5. For God doth know, that in the " told thee that thou wast naked ? hast “ day ye eat thereof, then your eyes 6 thou eaten of the tree, whereof I com“shall be opened : and ye shall be as “ manded thee, that thou shouldest not “Gods, knowing good and evil.” “ eat?" 12. And the man(d)said, “The 6. And when the woman saw (6) that “ woman, whom thou gavest to be with the tree was good for food, and that it

me, she gave of the tree, and I did was pleasant to the eyes, and a tree to " eat."

13. And the LORD God said be desired to make one wise; she took unto the woman,

« What is this that of the fruit thereof, and did eat, and 6 thou hast done?” and the woman said, gave also unto her husband with her, “ The serpent beguiled me, and I did and he did eat. 7. And the eyes of “ eat.” 14. And the LORD God said them both were opened, and they knew unto the serpent, “Because thou hast that they were naked : and they sewed “ done this, thou art cursed above all fig-leaves together, and made them- “ cattle, and above every beast of the selves aprons. 8. And they heard the “ field : upon (e) thy belly shalt thou voice of the Lord God, walking in the go, and dust shalt thou eat all the garden in the cool of the day: and “ days of thy life. 15. And I will put Adam and his wife hid themselves (c) “ enmity between thee and the woman, from the presence of the LORD God “ and between thy seed and (g) her amongst the trees of the garden. “ seed: (h) it shall bruise (i) thy head, 9. And the LORD God called unto “ and thou shalt bruise (h) his (1) heel.”

(a) v. 3. “ Eat, &c." “ Eating of the success of Christianity, he says, (in allusion “ forbidden fruit (says Bp. Newton) is to this passage,) “and dust shall be the "nothing but a continuation of the hicro- serpent's meat. "glyphics, in which the history of the fall (g) v. 15. “Her seed." So that she was

was recorded before the use of letters : not to die immediately: they were relieved " what was the particular sin is not known: from the dread of instant death. It is ob"it was violating a divine command, in- servable, that the Jews, in their genealo“ dulging an unlawful appetite, aspiring gies, regarded principally the males ; and it "after forbidden knowledge. 1 Newt. 109." would probably strike them as singular that

(6) v. 6. “ Saw.” The serpent pro. in this passage the reference was made bably eat of it in her sight. 2 Hales, 13. only to the woman's seed: but it would the

(c) v. 8. “ Hid themselves.” The first better enable them to understand and apconsequence of a sense of guilt !

ply the prophecies, (Is. vii. 14.) “a virgin (d) v. 12. “ The man said, &c.” Neither 16 shall conceive and bear a son, &c." and Adam or his wife aggravated their guilt (Jer. xxxi. 22.) “the Lord hath created a by denying it. In the present more de- new thing in the earth ; a woman shall praved state of man, the guilt of falsehood compass a man." It would also prepare in denying the offence is in general added them the more readily to believe the mito the guilt of sin.

raculous conception. (e) v. 14. “Upon thy belly, &c." i. e. (h) “It,” or “he.” The word in the (figuratively :) " in a wretched, despised, original has both significations. The Sept. "and degraded state, abject, as one who translates it “he." See 2 Hales, 19. " is forced to crawl upon the ground, and “It," and “his.” So that a single person

as one who has no food but only was referred to ; viz. Christ. “ dust." In Ps. xliv. 25. where the people () “ Thy head,” “his heel.” The are described as in the lowest state of former a mortal part, the latter not. An misery, it is said, “our soul is brought intimation, therefore, that however man "low, even unto the dust: our belly cleav- might be annoyed and harassed by the con"eth unto the ground." And Is. Ixv. 25. sequences of sin and the enmity and atwhere the prophet is looking forward to the tacks of the devil, yet that at some time or


« ПретходнаНастави »