Genesis 2:4-7

CRITICAL NOTES.—

Genesis 2:4. Generations] Heb. “births” = “birth-facts,” “birth-stages” = “genesis:” Sept., “This is the book of the genesis,” &c. Lord God] Heb. Jehovah Elohim. The correct pronunciation of J. is prob. Yahweh; formed of the 3 sing. mas. imperf. Hiphil, of hawah, “to be,” or rather “to become,” “to come to pass;” and therefore meaning, “He causes to become,” “He brings to pass;” “The Fulfiller.” This explanation

(1.) altogether removes the difficulty from Exodus 6, since God was known to Ab., Is., and Ja. rather as PROMISER than as FULFILLER;

(2.) puts a most pertinent force into the name as Israel’s encouragement to leave Eg. for Canaan, Exodus 3;

(3.) invests innumerable passages with a most striking beauty, e.g., Psalms 23:1, “J.—the Fulfiller—is my Shepherd: I shall not want;”

(4.) provides for the occasional application of the name to the Messiah, as in Isaiah 40:10, Isaiah 40:10, cf. John 10, Is. 6 cf. John 12:41; and

(5.) by bringing out the gracious covenant power of this name, furnishes some clue to the reason (or feeling) leading to its omission in some cases (as in ch. Genesis 3:1; Job 31:37; Psalms 19:1; Psalms 119:15) and its insertion in others (Genesis 2 and fol., Job 1-2, 38-42; Psalms 19:7). To dwell for a moment on the opening of Gen., how natural that in the first sec. (Genesis 1:1 to Genesis 2:3) the name Elohim should suffice, but that when man is to stand out in his moral relation to his Creator, in sec. second (Genesis 2:4, etc.), Jehovah Elohim should be employed. And surely it speaks a volume that neither the serpent, nor the woman under the shadow of entertained temptation, should care to utter a name so replete with grace and love. The name J. occurs about 7,500 times in O. T.

Genesis 2:7. Breath] Heb. neshamah, nearly = ruach, spirit (cf. Ecclesiastes 12:7), occurs only in ch. Genesis 7:22; Deuteronomy 20:16; Joshua 10:40; Joshua 11:11; Joshua 11:14; 2 Samuel 22:16; 1 Kings 15:29; 1 Kings 17:17; Job 4:9; Job 26:4; Job 27:3; Job 32:8; Job 33:4; Job 34:14; Job 37:10; Psalms 18:15; Psalms 150:6; Isaiah 2:22, Isaiah 2:22; Isaiah 30:33; Isaiah 42:5; Isaiah 57:16; Daniel 10:17. The study of these will richly repay. Life] Heb. chayyim, prop. “lives,” or still better, “living ones,” hence, by abstraction “the condition peculiar to living ones” = “LIFE.” Cf. on Elohim ch. Genesis 1:1. The use of the Heb. pl. as an abstract has received too little notice. (Ges. Gr. § 108,

2. a.; Ewald, Gr. § 179). Living Soul] That is, soul became the characteristic of his being. Hence he is denominated from that why is prominent in him; as the glorified Christ is called “a life-giving spirit” (1 Corinthians 15:45), without making him all spirit or destroying the distinction between body and spirit. Soul lives, spirit makes alive: this is the teaching of Scripture. Our present body is a psychical body, our future b. will be a pneumatical b. Little by little we may hope to build up a “biblical psychology;” i.e., if we are willing both to learn and to unlearn just as truth may demand. Cf. C. N. on ch. Genesis 1:20.

MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 2:4

THE WORLD WITHOUT A MAN

The text suggests three thoughts:—

I. The world’s independency of man. The terraqueous globe, embosomed in those wonderful heavens, and filled with every species of vegetable and animal life, existed before man appeared.

1. The world can do without him. The heavens would be as bright, the earth as beautiful, the waves of the ocean as sublime, the song of the birds as sweet; were man no more.

2. He cannot do without the world. He needs its bright skies, and flowing rivers, and productive soil, &c. He is the most dependent of all creatures. The text suggests:—

II. The world’s incompleteness without man. Without man the world would be a school without a pupil, a theatre without a spectator, a mansion without a resident, a temple without a worshipper. Learn from this subject:—

1. The lesson of adoring gratitude to the Creator. Adore Him for the fact, the capabilities, and the sphere of your existence.

2. The lesson of profound humility. The world can do without thee, my brother; has done without thee; and will do without thee. The text suggests:—

III. The world’s claims upon man. “The earth He hath given to the children of men.” The nature of this gift proclaims the obligation of the receiver.

1. The world is filled with material treasures; develop and use them.

2. The world is fertile with moral lessons; interpret and apply them.

3. The world is filled with the presence of God; walk reverently [Homilist].

SUGGESTIVE COMMENTS ON THE VERSES

Genesis 2:4. Not only the mercies of God in general, but each particular gift must be recognized as from Him. There can be no rain on the earth unless God send it. It is by rain from Heaven that all the herbs and plants grow and are nourished.

Though God be pleased to make use of man’s labour in producing the fruits of the earth; yet He can increase and preserve them without it. This should make man:—

1. Thankful, as it gives him employment.
2. Humble, as it gives him to feel his dependence.
3. Hopeful, as fruit will reward his diligence.

The labour of man:—

1. Should be obedient to God’s command.
2. Dependent upon God’s blessing.
3. Productive of general good.

God has a variety of means to accomplish His will:—

1. The rain.
2. The mist.
3. He is rich in resources.

The world without a man:—

1. To admire its beauty.
2. To praise its Creator.
3. To cultivate its produce.
4. To complete its design.

God can preserve His creatures without ordinary means.

Genesis 2:7. THE HUMILITY AND DIGNITY OF MAN

“And the Lord God formed man of the dust of the ground.”

I. Then man ought not to indulge a spirit of pride. Man’s body was formed out of the dust of the earth. A remembrance of this fact ought to inspire a feeling of genuine humility within the heart of the race. It should keep men from pride in reference to their renowned ancestry, their apparel, or their wealth.

“And the Lord God formed man of the dust of the ground.”

II. Then man ought not to indulge a spirit of hostility to God.

1. Because they are the workmanship of His hands. God has made us; we are His workmanship. Shall we then contend with our Maker, the finite with the Infinite? Rather it will be our wisdom to cultivate a loving, prayerful spirit, than to provoke Him by impenitence and sin. We are of the dust of the earth, and are therefore unequal to contend with that Being who has all the armies of heaven at His command.

“And the Lord God formed man of the dust of the ground.”

III. Then man should remember His mortality. As man was taken from the dust, so certainly will he return to it before long. Dust thou art and unto dust shalt thou return, will be spoken at the grave of the world. Our bodies are daily sinking into their original elements. Teach me the measure of my days, that I may know how frail I am. This should be our constant prayer. Here, then, we have presented one aspect of the being of man; take another:—

“And breathed into his nostrils the breath of life; and man became a living soul.”

I. Then man is something more than physical organization. Man is not merely dust, not merely body; he is also a living soul. His bodily organization is not the seat of thought, emotion, volition, and immortality; these are evoked by the inspiration of the Almighty. From this text we learn that the soul of man was not generated with, but that it was subsequently inbreathed by God into, his body. We cannot admit the teaching of some, that the soul of man is a part of God; this is little better than blasphemy. It is only a Divine gift. The gift is priceless. It is responsible.

“And breathed into his nostrils the breath of life; and man became a living soul.”

II. Then man should cultivate a moral character, pursue employments, and anticipate a destiny commensurate with this Divine inspiration. Men gifted with immortal souls should endeavour to bring them into harmony with their Author and Giver, to make them pure as He is pure, and benevolent as He is benevolent; they should never be degraded by sin. Our souls ought to live in communion with God. They ought to be employed in the grandest pursuits of the universe. They ought to anticipate a heavenly destiny, where their powers will be unfettered, their happiness complete, and their devotion eternal.

However base the matter of man’s body, God hath formed it into an excellent piece of work:—

1. Let us praise God for our bodies.
2. Let us use them to His glory.
3. Let us not defile them by sin.
4. Let us await their transformation.

The soul of man, by which he lives, comes immediately from God.

1. A gift Divine.
2. Valuable.
3. Responsible.

The life of man consisting in the union of the soul with the body hath but a weak foundation.
Life:—

1. Rich in its source.
2. Weak in its channel.
3. Eminent in its degree.
4. Noble in its capabilities.
5. Immortal in its continuance.

ILLUSTRATIONS
BY THE
REV. WM. ADAMSON

Vapour! Genesis 2:4. It interposes as a friendly shield between the sun and the earth, to check excessive evaporation from the one, and to ward off the rays of the other. This mist was drawn from the earth by the sun, and hovered over it. Probably for man’s creation, a change took place. Clouds rose higher; and from them descended the fertilizing rains. The life of many is like the foul vapour which hangs all day over the mouth of a pit, or over the ceaseless wheels of some dingy manufactory. It is a low earthborn thing—ever brooding over worldly business. Whereas nowhere is the cloud so beautiful as when—suspended by unseen forces—it hangs high in the serene sky. Never is man’s life so beautiful as when—spiritually-minded, heavenly-minded—it is lifted up above the selfishness and sordidness of a world lying in wickedness of the faith and love that are in Christ Jesus. It becomes brighter and grander as it nears the gate of the west. It makes the world fairer by its presence while it lasts. It makes the twilight horizon of death ablaze with its splendour when it vanishes into the eternal world:—

“For when he comes nearer to finish his race,
Like a fine setting sun he looks richer in grace,
And gives a sure hope, at the end of his days,

Of rising in brighter array.”—Watts.

Human Origin! Genesis 2:5. M. Boudon, says Percy, was one day sent for by Cardinal de Bois—the Prime Minister of France—to perform a very serious surgical operation upon him. The cardinal on seeing him enter the room, said: “Remember that you are not to treat me in the same rough manner you would treat the poor miserable wretches at your hospital.” To this the eminent surgeon responded with great dignity that every one of those miserable wretches was a prime minister in his eyes. What a rebuke to pride! We are all the same flesh and blood; for

“Man is one;

And he hath one great heart. It is thus we feel,
With a gigantic throb athwart the sea,
Each other’s rights and wrongs; thus are we men.”—Bailey.

Immortality! Genesis 2:6. Professors Tyndal and Huxley say that man is nothing more than a combination of molecular atoms held together by certain forces which they call “organisms.” If so, what becomes of personal identity? And when they dissolved, did they get rid at once and for all by death of their identity, responsibilities, hopes and fears? These men will not answer such inquiries. Till they do, the Bible view of the future life is infinitely preferable to Tyndal’s vague and hazy “infinite azure of the past”—even on the low ground that a bird in the hand is worth two in the bush, or, as the Arabic, a thousand cranes in the air are not worth one sparrow in the hand. These men had no right to lead us to the edge of an abyss, and, bidding us look down in the deep dark chasm, tell us never to mind, but do our duty. Do our duty, indeed! How could a combination of molecular atoms do its duty—any more than a magnet? According to their view, man had no duty to discharge; at least, he had no responsibility by the non-discharge of it. But we view man otherwise than that.

“Trust me, ’tis a clay above your scorning,
With God’s image stamped upon it, and God’s kindling breath within.”—Browning.

Living Soul! Genesis 2:7. About forty-five years ago a funeral was passing through the streets of Carlisle, Pennsylvania. It was the burial procession of John Hall Mason, the son of the eminent Dr. Mason, President of Dickinson College, one of the most powerful and eloquent preachers in America. The son was distinguished for his piety and talents, and his death had cast a gloom over many hearts. Many gathered to the funeral, from far and near, and especially young men. After the services at the house had been performed, and the pall-bearers had taken up the bier, a great concourse obstructed the entrance, and great confusion and noise ensued. The bereaved Doctor, observing the difficulty, and following closely the pall-bearers, exclaimed in solemn sepulchral tones: “Tread lightly, young men! tread lightly! You bear the temple of the Holy Ghost.” These sentiments, as though indited by the Holy Spirit, acted like an electric shock; the crowd fell back and made the passage way clear. Through the influence of these words a most powerful revival of religion sprung up, and swept through the college, and extended over the town.

“Since then, my God, thou hast

So brave a temple built; O dwell in it,
That it may dwell with Thee at last.”—Herbert.

Human Mind! Genesis 2:7. Adam’s understanding was like a golden lamp kindled at the great fountain of light. It was subject to no dimness or eclipse. Over it there never passed the shadow of darkness; and all around, over the whole region of duty, it shed a cloudless light; so that man was in no danger of losing his path, or of mistaking the limits which His Maker had set. Thus his understanding was perfect. A child may be perfect although it has not reached the stature of a man; and so Adam’s mind was perfect—with a blissful tendency to enlarge, and daily to open up new sources of wonder and delight to itself.

On! said God unto his soul,

As to the earth, for ever. And on it went,
A rejoicing native of the infinite—
As a bird of air—an orb of heaven.”—Anon.