The Book of Genesis. Section 1 of 2, (Gen 1-24).
L M Grant.
PREFACE
Can we imagine a God of infinite glory and dignity who never had a beginning? Can we understand His existing from eternity, yet having no created universe over which to exercise authority? As to these things there are problems that our finite minds can never hope to penetrate. Genesis says nothing about them, but opens with the sublime declaration, “In the beginning God created the heavens and the earth.” This is written for the sake of mankind, but God does not have to explain Himself to us.
The writer of Genesis, who was no doubt Moses (Luke 24: 27) could not get his information from anyone but God. People have supposed that he gathered material for this book from other human sources, but this is settled by 2 Timothy 3: 16: “All scripture is given by inspiration of God.” Humans have imagined all kinds of silly answers to the question of origins, but none of these answers comes near to the majestic dignity and truth of what God has revealed in the book of Genesis.
Genesis, being the book of beginnings, has been called the seed plot of the Bible. It contains in admirable seed form all the truths that are later developed throughout scripture. Here is seen the beautiful simplicity of early life on earth before creation was so greatly marred by the complications that sin has introduced. Genesis symbolizes the life-giving work of God begun in a soul — new birth — with promise of fruit to come. The book specially revolves around the lives of seven outstanding patriarchs — Adam, Enoch, Noah, Abraham, Isaac, Jacob and Joseph.
Genesis 1
THE FIRST DAY: LIGHT INTRODUCED (vv. 1-5)
In our human nature is a thirst to know about origins. God has given us this nature and God supplies the answer to our desire simply and decisively in the first statement of His own revelation to mankind. He goes no further back than to the beginning of the history of the created heavens and earth. Anyone who has faith understands this, “that the worlds were formed by the word of God” (Heb. 11: 3). Some may question and reason as to how God could create so tremendous a universe, but faith simply believes what the word of God says, “He spoke, and it was done, He commanded, and it stood fast” (Ps. 33: 9).
This was the beginning of God's activity in creation. John 1: 1 also uses the expression, “In the beginning,” but does not speak of what was done, rather that “In the beginning was the Word.” Christ, the Word of God, had no beginning: He was in the beginning; so that verse 2 declares, “all things came into being by Him” (NASB).
Verse 1 stands alone in its solitary grandeur. We have no means of telling how long a time intervened between verses 1 and 2. Verse 2 tell us the earth was “waste and empty” (JND trans.), but Isaiah 45: 18 declares, “not as a waste did He create it” (JND). Some have sought to prove that the earth became a waste at the time of Satan's fall, but though it might be true, scripture does not clearly state this. When it became waste, or how long it remained in that state, we do not know. the fact is clear that something took place to cause this desolation. In a similar way, though Adam was created upright, his fall brought ruin into his moral nature. “Darkness was upon the face of the deep” describes man's fallen condition too, just as it describes the condition of a desolate creation, all covered with water, a state of instability and restlessness.
Then the Spirit of God intervened, moving upon the face of the waters. This Hebrew verb indicates a continued movement. In conjunction with this movement, God's word accomplishes immediate results. He says, “Let there be light.” Light is not merely the result of one act of movement, but a movement that is constantly sustained, for we are taught that light travels at the rate of 186,000 miles per second.
Sir Herbert Spencer claimed that there are five observable elements in the universe. He was an unbeliever, yet these same five are plainly seen in the first two verses of God's word: (1) Time: “in the beginning;” (2) Force: “God created;” (3) Space: “the heavens;” (4) Matter: “the earth;” and (5) Motion: “The Spirit of God moved.”
God did not say, “Let darkness be removed,” but “Let there be light.” The positive radiance of light dispels the darkness. So also the light of God entering one's soul dispels his moral and spiritual darkness. “God saw the light, that it was good.” This is surely typical of the spiritual light of which John's Gospel and his first epistle have so much to say. Therefore the movement of the Spirit of God, together with God's spoken word, indicates the first working of God in the awakening of a sinner when in a desolate, restless state. Then God divided the light from the darkness. Thus we know that there was light before the sun was set in its place to rule over the day (vv. 14-18). Spiritually this reminds us that though light has entered the soul of every believer, there will still be night experiences because the fleshly nature is still in us, and its very character is darkness.
“And there was evening and there was morning, one day” (NASB) This is said of all six days of God's work in bringing order out of desolation, indicating clearly that these were literal days. The things introduced each day were done immediately when God spoke, though they are typical of His dealings in souls personally, and also typical of succeeding dispensations of God through the ages. This first day typifies the first of the ages, the dispensation of conscience as well as the light of creation and of promise. This began with Adam's fall and ended with the flood in Noah's time. Having the knowledge of good and evil together with a conscience that warned him against doing evil, man has proven that his conscience will not preserve him from evil. He will, and has, defiantly ignored his conscience as well as ignoring God's testimony in creation and in His promise to men (Gen. 3: 15).
THE SECOND DAY: THE FIRMAMENT (vv. 6-8)
Now God speaks to introduce a firmament to divide waters from waters (vv. 6-7), those waters under the firmament from those above. He called the firmament heaven. This heaven is plainly the atmospheric heaven, and the waters above are no doubt those contained in the clouds. They are fresh, pure waters: those beneath are salty, unfit for human consumption. If the first day symbolizes God's beginning His work in a soul by new birth, the second day illustrates the fact that one is caused to look up to recognize that true blessing comes from above, and therefore that authority also is from above. “The heavens do rule” (Dan. 4: 26). How important for the believer to learn early that he is to be in subjection to the authority of the Lord Jesus. If all below seems to be a watery waste with no order, yet in being refreshed by the pure water of God's word from above in true subjection to the Lord Jesus, the believer's life may be greatly changed from disorder into calm, orderly obedience, even when surrounded by the swelling seas of the world's confusion.
The second day also compares with the second age of God's dealings with man, the dispensation of human government, beginning with Noah's being given instructions as to how to govern (Gen. 9), though he failed in properly governing himself. This has proven to be the main great problem with every government in the hands of men. The end of that age is seen in the tower of Babel, when men were determined to wrest all government out of the hand of God and rule independently of Him.
THE THIRD DAY: WATERS DIVIDED AND EARTH PRODUCING
On the third day (vv. 9-13) God speaks twice in accomplishing two distinct results. First He commands the waters under the heaven to be gathered together unto one place, allowing the dry land to appear. It has been observed that all the seas of the world are connected, while all the land is not. Moses could never have known this apart from God's revealing it to him. In order for the dry land to appear it would have to be raised up above the level of the water. Some land remains covered by great depths of water, for the dry land on this planet occupies less than one-third of its surface.
The land speaks of that which is solid and stable in contrast to the unstable mass of the waters of the oceans. The heaving waters speak of the flesh in its unstable vanity, whether the flesh in unbelievers or in believers. Similarly, Revelation 17: 15 speaks of the waters as “peoples, multitudes, nations and tongues,” where the flesh is seen in all its constant turmoil and disorder. These are the waters of the seas in contrast to the waters from above, the rain that signifies the blessing of God by His word (Isa. 55: 10-11). This separation of earth from the waters God saw to be good.
God speaks the second time on the third day to command the earth to “bring forth grass, the herb that yields seed, and the fruit tree that yields fruit according to its kind, whose seed is in itself.” This clearly settles any objection that the tree could not be there until the seed was planted. If God had wanted to create the seed first, He could easily have done so. But He commanded the fruit of the earth to come forth before seed was sown. This was just as simple for Him as to do the opposite. The fruitfulness of earth is a picture of the new spiritual nature in the believer that brings forth fruit for God. “The works of the flesh” (Gal. 5: 19) are put in direct contrast to “the fruit of the Spirit” (Gal. 5: 22). These two natures are in a believer, always in opposition to one another, but the believer is told to “walk in the Spirit, and you shall not fulfill the lust of the flesh” (Gal. 6: 16).
The grass, the herb and the fruit tree illustrate the development of spiritual life in the child of God. The fresh green grass reminds us of the freshness of the faith of “little children,” as seen in 1 John 1: 13 and 18. The herb yielding seed is a picture of the energy of the “young men”, of whom we read, “you are strong, and the word of God abides in you and you have overcome the wicked one” (1 John 2: 14). The fruit tree emphasizes the maturity of “fathers,” who, in the settled knowledge of the Lord Jesus, spontaneously bear fruit for Him. Thus, the new life develops.
Connected with the third day, the fruitfulness of the earth is symbolic of the age from Abraham to Christ, where God's earthly people, the nation Israel, are seen to be blessed in separation from the Gentile nations. God planted them in their land, where they brought forth fruit, though we know it was sadly marred by their disobedience to Him.
THE FOURTH DAY: THE SUN AND THE MOON
The order of events in God's re-making of the heavens and earth is far different than man naturally would imagine it to be, so that only ignorance suggests that Genesis 1 is the product of anyone's imagination. Men criticize it because it does not describe things in the way they think would be the most likely. But God's thoughts are far higher than man's, and His wisdom infinitely greater. If we want to be wise, we must allow His word to correct our thoughts. On this fourth day God spoke again to introduce two great lights to separate the day from the night. We are not told that the sun and moon were created at that time, but at least they were then set in their present relation to the earth. If we question how this was done, the only answer God gives us is that He spoke the word and it was done.
These lights were “for signs and for seasons and for days and years.” As well as their introducing each succeeding day, they have a significance more important than their being an actual literal blessing. Their changing positions at different times of the year also indicates the changing seasons on earth. Then when all the seasons have passed through their yearly cycle, the position of the sun and moon marks the beginning of another year.
As regards the declared significance of the sun, it speaks of the Lord Jesus, “the Sun of Righteousness” (Mal. 4: 2), the One whose brightness is so welcome, yet too dazzling for our eyes; and the warmth of His love so welcome too, though to unbelievers this warmth may become the heat of judgment. We have seen on the third day the fruitfulness of the earth in contrast to the waters, a type of the growth and fruitfulness of believer. Now the fourth day teaches us that we must have a proper Object outside of ourselves and of our fruitfulness. The person of the Lord Jesus is that Object, and when we are blessed with the sight of His own glory, this lifts our hearts above our circumstances and above our own spiritual state and experiences, to see in Him what fully satisfies and delights the heart. This is a precious climax in the history of a believer, when the glory of the person of the Lord Jesus bursts on his vision, to lift him out of himself, to see all beauty and virtue in Him alone.
Dispensationally, the significance of the fourth day is seen in the present age, “the dispensation of the grace of God.” All the glory of God is revealed in His beloved Son, who has suffered and died, now is glorified, shining in the heavens as the Object of the affections of the church of God. We may liken the church to the moon, which reflects the light of the sun toward the earth, sometimes being full in its reflection, but having phases that vary from full to almost nil. How greatly we also vary in our reflection of the Lord Jesus toward the world! But in just the measure that our faces are turned toward Him, so shall we reflect Him.
“He made the stars also” (v. 16). This is only stated as though it were incidental and of much lesser importance. Though many of the stars have been found to be tremendous in size, much larger than the sun, and their number beyond computation, their distances ranging into billions of light years, yet the sun and the moon are more important to us on earth, and God's revelation is for the benefit of human beings. Again God saw that His work on the fourth day was good, and again He declares that there was evening and morning, a fourth day (of 24 hours).
THE FIFTH DAY: THE WATERS BRING FORTH
Now we return to consider God's work in the waters, which He had named “Seas” (v. 10), and His work too in making life to exist in the firmament. On this fifth day is the first mention of animate life. He gives the command, “Let the waters abound with an abundance of living creatures” (v. 20). How true this is! It has been observed that the total weight of all the insect population of earth is many times the weight of all human and animal population — though it would take many mosquitoes to equal the weight of one elephant! But the combined weight of humans, animals and insects is nothing compared to the population of the seas!
For the second time in this chapter the word “created” is used (v. 21). God had created the heavens and the earth before, now He creates animate life, another order of creation entirely. The word is not used therefore when, on the sixth day, animals were introduced, but it is used when we are told, “God created man in His own image” (v. 27), for man is a totally different order of creation. There is a link between sea creatures, birds and animals, but none of these have any such link with mankind. On the fifth day, however, both great sea creatures and birds were created.
The creation of great sea creatures and birds involves a personal spiritual lesson for a believer. When we have known the Lord Jesus as the one great Object of faith, as we learn in the setting of the sun in the heavens, then the waters of turmoil, distress and unrest, that is, our experiences of deep trial, will miraculously bring forth abundant blessing. As Paul says, “Our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory” (2 Cor. 4: 17). Indeed, we shall realize this as true in just the measure that we make the Lord Jesus the Object of our lives. The waters of unceasing disturbance and restlessness may seem to us hopelessly unproductive, but the power and grace of God produces some of the greatest blessing for us through the greatest trouble and sorrow. The birds flying in the heavens teach us that by faith our spirit may rise high above the level of our circumstances in a world that is the 'valley of the shadow of death.” “As birds on the wing we rise and sing, and our troubles seem far away.”
The dispensational application of this should be clearly evident to us also. Following the dispensation of the grace of God (in our present age) is the time of great tribulation such as the world has never seen nor will ever see again (Matt. 24: 21). Out of these waters of deep trouble God will bring blessing for a multitude which no man can number” (Rev. 7: 9-14). Thus the power and grace of God will triumph over all man's ruin and sorrow, at a time when everything appears to be most hopeless.
THE SIXTH DAY: CREATION OF ANIMALS, THEN HUMANS
Again, by the power of the word of God, living creatures are brought forth from the earth, — cattle (representing domestic animals); creeping things (the lowest form of animal); and beast of the earth (the wider range of wild animals). Acts 10: 1-15 and verse 28 clearly indicate that all these animals are typical of mankind. Domesticated animals would speak of the classes of men who are cultured and refined, creeping things, of the more despised classes in places of lowly humiliation. The beasts of the earth remind us of men in their wild, rebellious state, a third class even more prevalent than the others. But this work of God on the sixth day was only a preparation for a more important work the same day.
“Then God said, 'Let us make man in our image, according to our likeness: and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth” (v. 26). In this case the climax of God's creatorial power is seen. It is the only time He says, “Let us,” for of all the creation on earth, man is the only creature who can enter into the fact that God is a triune Being, and can understand something of the wonderful counsels of God. Nothing is said of the creation of angels: they were created before this time (Job 38: 4-7).
Man is of a totally different order than angels. He is made in God's image, that is, he is created to represent God. He is made “after God's likeness,” which involves similarity. God is a triune Being, Father, Son and Holy Spirit: man is a triune character, spirit, soul and body (1 Thess. 5: 23). Animals are amoral: they do not have a moral nature. God has a nature of truth and of goodness. Man was created with the same faculties, though sin has now badly corrupted his nature and he has become immoral. Man is directly responsible to God, as animals are not. This responsibility involves man's authority over the lower creation. The fact is stated, “Male and female He created them.” Genesis 2: 18-23 explains how the woman was created.
God then blessed them and told them, “Be fruitful and multiply, and fill the earth and subdue it; and rule over the fish of the sea and over the birds of the sky, and over every living thing that moves on the earth.” This was said before sin entered the scene. Some have claimed that sexual union is sinful, but this is true only outside the marriage bond. At this time Adam and Eve were to rule over other animate creatures. By sin they spoiled this, so that man does not now have the same authority over animals, though Noah was told, “the fear of you and the dread of you shall be upon every beast” etc. (Gen. 9: 2). This is a mercy of God, for otherwise animals could take terrible advantage of their superior strength to terrorize men.
At the first men were vegetarians (v. 29), and beasts also were not carnivorous. God gave them sufficient food in herbs, fruits, etc., and no doubt they did not desire anything else.
This sixth day has its personal application to a believer also. After he has seen all fullness in the person of Christ (as the fourth day teaches) and finds blessing in tribulation also (the fifth day), he experiences what true victory is in virtually having the world under his feet. This is by his association with Christ, as Eve was associated with Adam in the place of rule. How good to learn that “all things are yours, whether Paul or Apollos or Cephas, or the world or life or death or things present or things to come, all are yours, and you are Christ's, and Christ is God's” (1 Cor. 3: 21-22). All these things are serving the believer's best interests.
The dispensational application of the sixth day is as clear as we could desire it to be. Following the fifth day tribulation, it points to the millennial kingdom of the Lord Jesus, when He with His wife, the church, will reign over all creation. God will subdue all things under the feet of the Son of Man, who is the perfect representation of the eternal God because He is Himself God manifest in flesh. He has patiently waited while ambitious kings, rulers and governors have come and gone, all proving themselves unfit for the place of properly representing God. The eruption of the great tribulation will mark the conclusion of the aspirations of men of the world in this regard, and over them all the blessed King of kings will triumph in great power and glory. Thus He, together with His wife, the church, will reign over all. That reign will never be marred, as was that of Adam and Eve, by human failure, for He will represent God in beautiful perfection. Marvelous too will be the grace that delights to have His wife identified with Him!
Verse 31 gives God's pronouncement, not only as to the sixth day, but as regards all the work He had done in all six days: “it was very good.” Thus, God's work literally in the first creation was very good. His work in individual souls too, pictured by creation, is very good. His work in all the dispensations also just as clearly typified in these days, is very good.
Genesis 2
THE SEVENTH DAY: GOD'S REST
The first three verses here are directly connected with Genesis 1. “Thus the heavens and the earth, and all the host of them, were finished.” The work of the first creation occupied six days. “All the host of them” evidently refers to the innumerable host of stars and planets which are set by God in the heavens for the benefit of man on earth.
Number 7 is the number of completeness, and on that day God rested from all His work. In this case only we read of His blessing the day, as well as sanctifying it. It is set apart from all the others as having a far superior significance, “because in it He rested from all His work which God had created and made.” Creating is bringing into existence from nothing, but making is modeling something from what had already been created. God's literal rest on that day is significant of something much more important.
As to the personal application, this indicates the completeness of God's work in a believer. God rests and the believer rests in the calm satisfaction of God's sufficiency. This corresponds to what is said of “fathers” in 1 John 2:13-14, “I have written unto you, fathers, because you have known Him who is from the beginning.” In speaking to fathers, nothing is added in the way of exhortation (as for young man and little children), for fathers are looked at as mature in the knowledge of the Lord Jesus and calmly at rest because of His sufficiency.
The dispensational application of the seventh day takes us beyond time “unto all the generations of the age of ages”(Eph. 3: 21 — J.N.D. trans.). Though in the first six days we read of the evening and the morning, yet there is no mention of this on the seventh day, for there is no reckoning of time in eternity. God has worked and will work until the thousand years of peace is completed and the judgment of the great white throne takes place. Then He will rest with a rest unbroken by morning or evening. His rest after the six days of work in connection with the first creation was broken by Adam's sin, and since that time, until sin is totally banished from God's creation, God has worked, as the Lord Jesus said, “My Father has been working until now, and I have been working” (John 5: 17 — NKJV).
There is also another application of the seventh day to the nation Israel. The millennium will be a comparative rest to the nation as such, after centuries of trouble and sorrow. As to this time, Zephaniah 3: 17 tells us, “Jehovah thy God is in thy midst, a mighty one that will save: He will rejoice over thee with joy; He will rest in His love; He will exult over thee with singing.” Yet this is only a partial fulfillment of the truth of the seventh day rest, for it is not God's final rest, but a foreshadowing of it.
THE GRACE OF THE LORD GOD IN CREATION
Up to the end of Gen. 2: 3 the name God appears 35 times. Beginning with verse 4 there is a change, however. No longer is the name God used alone, but “the Lord God” or “Jehovah Elohim,” used 11 times in Genesis 2. The reason is simply that in the first section the great power of God is seen in creating and making. In the second section the creation is looked at from the viewpoint of God's gracious relationship with mankind. The name “Jehovah” is significant of the kindness of God in drawing near to mankind in blessing. Thus it is used consistently in regard to God's covenant relationship with Israel (Ex. 6: 2-8).
Creation therefore did not come into being merely as a display of God's power, but as a sphere in which God's tender interest in man is wonderfully evident. Beginning with verse 4 is 'the history of the heavens and earth when they were created,” that is, an expanded view of what has been told us in Genesis 1. The Lord God made the earth and the heavens before plant life of any kind existed. Then even when He had introduced vegetation there was no rainfall, but a mist that went up from the earth to water the face of the ground (v. 6). This is another evidence of God's authorship of the Bible, for this is something that man would never have imagined. Though there were “waters above,” God did not use them as rainfall. How the earth produced the mist we do not know. However, plants were made to grow in the earth — grass, herbs and trees — only three days before God created man to care for them.
While we are told of God's creating man on the sixth day, now we are told the means of His doing this (v. 7). Nothing like this is said of the fish, animals or birds. But “the Lord formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” It is man's body that is formed of dust. This is certainly intended to keep us from being proud of ourselves! But on the other hand, man is given a dignity far above the animal creation. God's breath in his nostrils separates him completely from the rest of earthly creation. This should make us both thankful and serious in realizing that such a dignity brings the responsibility of representing the God who has breathed into us.
Though fish and animals are also said to be “living souls (Gen. 1: 21, 24 — J.N.D. trans.), yet man differs from them entirely in the way in which he became a living soul. We learn later in scripture that man has a spirit and soul and body (1 Thess. 5: 32), but in his present state he is characterized more by his soul than he is by his spirit, therefore is called “a living soul.” Yet when God breathed into him there is no doubt that he received a spirit as well as a soul, for the very word “breath” is the same Hebrew word as “spirit.” Elihu says, in Job 32: 8: “But there is a spirit in man, and the breath of the Almighty gives him understanding.”
Man's soul gives him feelings, emotions, desires and even intuition, similar to what is seen in animals. But his spirit gives him intellect, understanding, reasoning power that can lift him above the level of his feelings and desires. Also, now that sin has entered creation, his spirit gives him a conscience to discern between good and evil, and which warns him against evil.
Men have planted and developed magnificently beautiful gardens in our day, but when the Lord planted a garden in Eden before sin caused the curse to affect the ground, before weeds, thorns and thistles did their unsightly damage, the beauty of that garden must have been wonderful. The place was ideal in every way for the comfort and blessing of man. Every variety of fruit tree was there, beautiful to the sight and its fruit edible and good.
The tree of life is singled out as being “in the midst of the garden,” but in spite of this it was evidently ignored by Adam and Eve. Its great significance, however, is brought into sight again in the book of Revelation (Rev. 2: 7 and Rev. 22: 12), while in between the shadow of death broods over the whole history of man.
But there was another tree in the garden, “the tree of the knowledge of good and evil.” This was a fruit tree also, its fruit good, its appearance pleasant (Gen. 3: 7). This tree and the tree of life stand in direct contrast to one another. Both were put there as a test for man. Which would he choose? The tree of life speaks of Christ. But man naturally will ignore the blessed Christ of God and choose that which has been forbidden by God.
A river is also mentioned, flowing out of the garden, evidently having its source by a spring from the earth, but watering the garden as it flowed. This speaks of the blessing of God by His word and Spirit, as does also the “river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb,” described in Revelation 22: 1. This river from the garden of Eden, however, was parted into four different rivers, indicating increasing blessing as the waters flowed. The last two rivers, Tigris and Euphrates, are prominent rivers today, though the contour of the land will have been so changed by the flood that their courses cannot be the same.
There was work for Adam to do in cultivating and caring for the garden (v. 15), though it would not require the same toil that became necessary after the ground was cursed with thorns and thistles, etc. (Gen. 3: 17-18). Then the Lord gave full permission to Adam to use all the trees of the garden as food, with only one exception. Of course there was great abundance to more than meet all human need, so that having one tree kept from them was certainly no hardship at all. God told Adam that this tree was “the tree of the knowledge of good and evil,” and plainly forbad his eating of it, adding too that eating of it would certainly incur the penalty of death (v. 17).
Though in Genesis 1: 27 we read of the creation of both the man and the woman, in Genesis 2: 7 we are told how man was created, and in Genesis 2: 18-24 we are given an explanation as to how the woman was made as a complement for man. The words of the Lord God in verse 18 must surely be willingly agreed to by every man, “It is not good for the man to be alone.” Man has been so created as to crave company. Also, there is a higher spiritual reason for this. The Lord Jesus, in becoming Man, has a nature that is not satisfied without the companionship of one who has the closest relationship to Him, that is, the church of God, the bride who is dear to His heart and who shares in the position and blessings that are His.
The God who created within man the desire for company has also fully met that desire: “I will make him a helper suitable for him.” Just so, the church is God's provision of a helper for the Son of Man. However, in verses 18 and 19 we are reminded of the animals and birds having been formed by God out of the ground. Though God brought them to Adam, who was able to give names to all of them (a monumental project!), yet none of them could provide the companionship that Adam required.
Certainly God could have created a wife for Adam in a different way if it were His will to do so. But He chose to do this in a way that man would never have imagined, and exhibit a wisdom that is far higher than man's. He caused a deep sleep to fall upon Adam, and removed one of his ribs, closing up the wound (without sutures!). “And Jehovah Elohim built the rib that He had taken from Man into a woman, and brought her to Man” (v. 22 — J.N.D. trans.).
Why did the Lord God go to such pains in the case of the woman's creation? Does it not show that He is not merely displaying His power in this matter, but rather His great love that works in accomplishing proper results in individual souls and in the church of the living God? This is the first time the word “built” is used in scripture (see a Hebrew concordance), for it speak of the patient labor of the Lord in building up the church as a suitable companion for Himself. The Lord Jesus says in Matthew 16: 18, “on this Rock I will build My church.” God's building has permanency in view. Men may build their huge edifices and cities, but all will come to ruin, while that which God builds will remain.
Adam's sleep speaks of the death-sleep of the Lord Jesus in His great sacrifice of Calvary, for it was from this great sorrow that the church was born. She is the direct result of the work of the cross. She is taken from His side, not from His head, to take a place over Him, nor from His feet, to be a mere slave under Him, but from His side, to be a suitable companion beside Him.
More than this, Adam speaks of Eve as “bone of my bones and flesh of my flesh” (v. 23). She was actually of his body before she became his wife. Similarly, today the church is seen by God as “His (Christ's) body, the fullness of Him who fills all in all” (Eph. 1: 23), and in glory will be presented to Him as His bride and wife (Eph. 5: 17).
As well as God's seeking to impress on us the reality of the relationship of Christ and the church, however, He is showing how close is the unity of husband and wife in God's sacred ordinance of marriage. Today this has been terribly violated by the selfish independence of both men and women, but God's word is plain, “For this cause a man shall leave his father and his mother, and shall cleave to his wife, and they shall become one flesh” (v. 24). Thus God established marriage as the first of human relationships, and He makes if clear for all succeeding generations that a man should leave his father and mother and cling to his wife. It is just as evident that the woman should leave her parents to become fully devoted to her husband. The word “cling” is beautiful here. It involves the reality of love, of devotedness and of faithfulness.
From the beginning God's thought of marriage was one wife for one man. The man was to cleave to his wife, not to his wives. It is true that many Old Testament believers had more than one wife, but this was contrary to God's word, though He bore with it because of the hardness of men's hearts. Only in the New Testament was this corrected by the Lord Jesus, together with the question of divorce (Matt. 19: 9). Of course in the world today bigamy, polygamy, adultery and divorce are widespread. Only among Christians can we expect the true character of marriage to be maintained, and this should surely be the case since believers have known the living reality of the grace of God revealed in the person and work of their Lord and Savior, though too many believers also have succumbed to the attacks of the enemy in this matter, sadly failing in their Christian testimony.
In their innocent state it was perfectly normal for Adam and Eve to be naked. When by sin they acquired a conscience, however, God implanted within them a sense of shame in being naked. Animals do not have this, but even in the lowest type of human culture, conscience speaks.
Genesis 3
THE FALL OF MAN (vv. 1-24)
The serpent is introduced in this chapter as being more cunning than all other beasts. This was evidently so just by the fact of Satan's using the serpent for his mouthpiece. It is not likely that the woman had heard any other animal speak, and when the serpent spoke to her, she ought to have been doubly on her guard. God has never allowed Satan to appear to mankind as he is in his own person, except in his temptation of the Lord Jesus (Matt. 4: 3-11). Satan's awesome dignity would be too much for us (Ezekiel 28: 13-19). However, God allowed him to use a lower creature to tempt the woman. When the serpent questioned her in an insinuating way, “Has God indeed said, 'You shall not eat of every tree of the garden?'” there was no reason for her to entertain any questioning thought herself. God's word was final.
But she faltered. Her answer was not precisely right. While she admitted they could not eat of all the trees except one, she curiously said that this was the tree “in the midst of the garden” (v. 3). But the tree of life was in the midst of the garden (Gen. 2: 9). No doubt because the tree of the knowledge of good and evil was forbidden to them, then to Eve it took the place of central importance. More than this, she said they were not only forbidden to eat of its fruit, but were not allowed to “touch it.” God had not said this: she only assumed it. Then she made a third mistake in saying, “lest you die.” God had said, “in the day you eat of it you shall surely die” (Gen. 2: 17). We also may too easily quote God wrongly just because of impressions we take from what He says. Let us pay closest attention to what the word of God says, and be careful not to handle it deceitfully.
Satan took immediate advantage of the woman's indecision. It might have been different if she had firmly declared just what God had said, but now Satan seizes the opportunity of flatly denying the word of God: “You surely shall not die” (v. 4). Then he adds what was at least partially true, “For God knows that in the day you eat from it you will be like God, knowing good and evil” (v. 5). In eating of the tree they would be 'like God” only in the fact of knowing good and evil, not in the fact of refusing evil and doing only good. Satan himself had fallen simply because of his aspiration to “be like the Most High” (Isa. 14: 14), so that he knows how to appeal to the pride of the creature.
The woman could have been protected from her serious fall if she had referred the matter to her husband, who had been given the place of headship. Because she ignored this she was deceived into deliberate disobedience to God. She saw the tree was good for food: it appealed to her taste. It was pleasant to the eyes: it appealed to her sight. It was desirable to make one wise: it appealed to her pride (See 1 John 2: 16). She therefore trusted her own inclinations and ignored the word of God (v. 6). Before consulting her husband she ate the fruit of the tree. Then she gave some to her husband, who also ate of it. She was deceived, but he knew better: he sinned knowing well he was wrong (1 Tim. 2: 14). Perhaps sympathy for his wife also prompted him. It is useless to ask what might have happened if he refused to eat after she had eaten: we do not know, for both of them were guilty of disobedience. Their eyes were opened to become ashamed of their nakedness (v. 7). Thus the work of conscience is to expose us to ourselves. By Adam's fall he acquired a conscience, and all mankind has inherited this. Every culture in the world, whether high or low has since been afflicted by a guilt complex, and cannot escape it by any other means than the redemption that is in Christ Jesus.
Adam and Eve tried to submerge such feelings of guilt by sewing fig leaves together to make aprons for themselves. Since that time people have resorted to every kind of artifice to cover up the guilt of their sins, perhaps these may be professed “good works” or religious ceremonies or observances, but all are ineffective. The fig leaves were so unsatisfactory to Adam and Eve themselves that when they heard the voice of the Lord God in the garden they hid themselves. So today our own consciences tell us that our efforts to cover our sins fail so badly that we are afraid to face God. But fig leaves and trees are only part of God's creation: they can give neither protection from sin nor a hiding place from God.
The Lord God speaks to Adam, “Where are you?” Adam could not avoid that voice of power: he must answer. “I heard your voice in the garden, and I was afraid because I was naked, and I hid myself” (v. 10).
Of course God knew what had happened, but He questioned Adam as to whether he had eaten of the forbidden tree (v. 11). Adam admitted it, but not before putting the blame on his wife, and even inferring that possibly God had some blame also, because He had given the woman to Adam! The woman followed his example, saying the serpent deceived her, yet admits she had eaten. How true of us all still: no matter how guilty we have been, we always want to shift the blame to someone or something else!
The Lord God allowed no delay (as men's courts do today) in His sentencing the serpent, Adam and his wife to the serious judgment they deserved. They are to learn that God means what He says. The serpent is condemned to a curse that reduces it to a level lower than creeping things, slithering on its belly (v. 14). We do not know what it was like before, but now its very diet was to be dust. This verse has strictly to do with the literal serpent, while what follows applies to Satan who used the serpent as his mouthpiece. God would put enmity between him and the woman and between his seed and her seed. In what precise way the enmity is seen between Satan and the woman may be difficult to decide, but it is most clear that Satan's seed are those who are given up to following Satan's ways, while the woman's seed is the Lord Jesus Christ. Naturally the seed comes from the man, but the one great exception is the virgin birth of the Lord Jesus. There is decided enmity between Satan's followers and the Lord Jesus Christ. The Lord Jesus would inflict a mortal wound upon Satan: He would bruise his head; while Satan would bruise the heel of the Lord, which speaks of Satan's enmity inflicting a wound of pain and suffering when the Lord crushed Satan under His feet at Calvary.
The sentence of the Lord God against the woman was that her sorrow and pain would be greatly multiplied in conception. If she had borne children before their fall, no doubt suffering would not be connected with birth. This sorrow however emphasizes the fact that every child is born with a sinful nature, as David says in Psalm 51: 5: “I was brought forth in iniquity, and in sin my mother conceived me.” Her desire would be to her husband and he would rule over her. This is the normal condition of the marriage relationship now. Many have been, and are, engaged in efforts to change this, so that we often see abnormal conditions, all tending to cause more confusion and dissatisfaction everywhere. Sometimes women even want to become men and men want to become women. When God's word is ignored, it is no wonder that the troubles of the world multiply. People cannot sidestep the consequences of sin so easily as they think.
Adam is sentenced also because he had accepted the voice of his wife when God had spoken otherwise. For his sake the ground was cursed. Adam would labor all his life in order to have the ground bring forth a living for him (v. 18). This labor would be increased in his seeking to control the thorns and thistles that would arise. His food would be gained by the sweat of his face, not merely the sweat of his brow (v. 19). Thus he was not promised any happy existence, and the end was not happy either: he would return by death to the ground from which he was taken, for he was reminded he was dust and would return to dust. Today men have invented many means — automation etc. — to reduce physical labor, though it is only a certain percentage who have profited by this, and the increase of inventions has increased work to keep them operating, while people become more and more unhappy with their circumstances, many being left in the misery of unemployment. But all will yet come down to the dust of death.
Adam gave his wife the name of Eve, meaning “life-giver.” Though he was sentenced to death, it seems that he believed the Lord's word that the woman's seed would bruise the serpent's head: in this way she was the life-giver. There is an inference in this that the Lord Jesus, the Seed of the woman, would bring life out of death.
Along with this we are told that the Lord God made garments of skin for the couple (v. 21). This is typical of God's clothing believers with the robe of righteousness. An animal had to be killed to provide this clothing, just as Christ had to be sacrificed to provide a covering for our sins.
Verse 22 bears further witness to the truth of the Trinity, the Lord God speaking of Himself as “Us.” Since, as He says, the man had become “like one of Us” in knowing good and evil, He was concerned that the man might eat of the tree of life and live forever in the condition he had chosen for himself. For now he knew good and evil (and only in this way being like God), yet, unlike God, he had the inclination to choose the evil rather than the good. How tragic it would be to live forever in such a condition!
Therefore the Lord God sent them out of the garden of Eden, banished from the abundant provision they had enjoyed, to till the ground that was not so bountiful, having to contend with weeds, thorns and thistles in order to survive (v. 23). Having driven them out, God placed in the east of the garden Cherubims with a flaming sword, which speaks of the severe holiness of God, “to keep the way of the tree of life.” Since that time men have tried every possible means of discovering the secret of endless life on earth, but it is hopeless: God has decreed that this cannot be. The sentence of death has been passed, and it must be faced. Only the voluntary, substitutionary death of the Lord Jesus Christ can meet this question, and has met it, for He has both died and risen, to introduce a life far higher than that which Adam lost. Thus, the Lord Jesus Himself is “the tree of life — in the midst of the Paradise of God” (Rev. 2: 7).
Genesis 4
CAIN AND ABEL (vv. 1-15)
Adam and Eve, having acquired a sinful nature, could only communicate the same nature to their children. Their firstborn was named Cain, which means “smith” or “fabricator,” one who plans and fashions things in a pleasing way. Their second child's name, Abel, means “transitory.” Their names indicate something of what their history proved. Cain depended on his own ability, while Abel depended on the Lord, having his earthly life only transitory, though still speaking after his death (Heb. 11: 4). Abel was a shepherd, Cain a farmer. Neither of these has any stigma attached to it: in fact Adam was commissioned by God to till the ground (Gen. 1: 23), and Cain naturally followed this.
Eventually, however, both of these young men brought offerings to the Lord. They must have learned from their father that they could not actually approach God without an offering, and Adam would certainly only offer an animal, just as he knew that God had sacrificed an animal in order to make garments for him and his wife.
However, Cain ignored this, no doubt considering that the fruit of his own work should be just as acceptable to God as an animal, while Abel offered a lamb, a firstborn of the flock. We may think this was simple enough for him, and not so simple for Cain, who as not a shepherd; but whether simple or not, man must not dare to choose his own thoughts in preference to God's thoughts. Certainly Cain could have easily obtained a lamb if he had wanted to. Abel's offering was acceptable to God, but Cain's was not. Man's sin can only be atoned for by the shedding of blood. The clean animal was thus a type of Christ, the only sacrifice acceptable to God. His blood shed makes full atonement for sin, which nothing else could do.
Cain became very angry rather than ashamed as he should have been: his countenance fell, that is, the very look of his face became sour and depressed. God spoke to him directly, questioning him in such a way that it ought to have appealed to his common sense. Why should he be angry? If he had done well, he would have been accepted. All he needed was the proper sacrifice. If he did not well, yet a sin offering was available to him at his very door. He could still bring the proper offering and be accepted, if he would. Thus God pleads graciously with the young man to change his mind.
However, Cain did not even answer the Lord, but did talk with Abel, no doubt in an arrogant, self-righteous way, for he was not only angry at God, but so jealous of his brother that he killed him. How sad a picture of the multitude of unbelievers since that time, who have resented God's authority and His grace (as though they were not in need of it!) and have persecuted those who have honestly confessed their faith in the Son of God.
As well as pride, anger, selfishness, stubbornness, jealousy and hatred, Cain adds dishonesty to his unsavory qualities when the Lord asks him, “Where is Abel your brother?” (v. 9). Though there was no announced law against murder, Cain showed that he knew he had sinned in killing Abel. If he had considered himself right, he would have told the Lord plainly that he had killed Abel. But when one is determined to defend his sin, he will continue to multiply his sinful actions and to cover them up by falsehood. Thus, in the first child born of Adam we see the ugly works of the flesh come strongly to the forefront.
Though God spoke to Cain directly, Cain showed no faith in God's omniscience. How futile and foolish it is to lie to God! But as well as lying, he asks irritably, “Am I my brother's keeper?” God did not have to answer this: Cain knew well enough that he was responsible to have some honest care for his brother, but he had not only neglected this: he had been guilty of the total opposite. God then speaks with solemn words to the criminal's conscience, “What have you done! The voice of your brother's blood cries out to Me from the ground” (v. 10). Of course this means that Abel's blood cries out to God for righteous retribution (Compare Revelation 6: 10).
God's sentence against Adam was that the ground would be cursed for his sake. Now Cain himself is “cursed from the earth” to which he had committed Abel's blood (v. 11). The ground would no longer yield as abundantly as before: he would be made to feel that his work was not so satisfactory as he had tried to impress God that it was, in his offering. If this curse had produced the proper effect in Cain, he would have honestly acknowledged his sin and the result could have been wonderfully different for him in regard to eternity. For it was evident that he must eventually leave the earth in which he had put his foolish confidence. But many today are the same as he: “they are enemies of the cross of Christ: whose end is destruction, whose god is their belly, and whose glory is in their shame — who set their mind on earthly things” (Phil. 3: 18-19). Their own proud works are more important to them than the sacrifice of Christ!
Cain would be “a fugitive and a vagabond on the earth” (v. 12). This is a description of every unbeliever. As a fugitive he is virtually running away from God, never facing up to his guilt and his need of a Savior. As a vagabond, he is a wanderer, going in every direction to seek rest or satisfaction but never finding it. Thus even on earth the condition of the unbeliever is sad, but how much more so in eternity!
Cain's response to God (v. 13-14) was not contrite, but protesting. Instead of being ashamed, he was sorry for himself: “My punishment is greater than I can bear.” This is in contrast to the words of the robber dying on a cross next to the Lord Jesus. He said, “we receive the due reward of our deeds” Luke 23: 41). How much better it is to submit to God's penalty rather than to resent it, for submission leaves the way open for God to show mercy. But Cain says that God has driven him out from the face of the earth (not God's actual words), and adds that he would be hid from God's face. Yet it was Cain himself who had chosen this: he had sought to hide his evil works from the Lord. How can one deliberately lie to the Lord and expect the light of God's face in his life? God practically confirmed Cain's choice by His word, and Cain is unhappy. In fact, he goes farther and says that whoever finds him would kill him. But is it not only to be expected that a murderer should live in fear of being killed? Why did he not think of this before he killed Abel?
However, the Lord set a mark upon Cain, saying that vengeance would be taken sevenfold on whoever would kill Cain. God was dealing with him, and man must not interfere. In Noah's day, later on, God gave authority to governmental powers to execute a murderer (Gen. 9: 5-6), but in Cain's time human government had not been introduced. God was dealing with Cain directly. This is also a striking picture of God's dealing with the nation Israel after they had suffered as a fugitive, fleeing from the God of their fathers, and as a wanderer, finding no resting-place for the sole of their foot.. Still, God does not give permission to Gentiles to exterminate them, though this has been tried time and again. God's mark is upon Israel, and those nations that make her suffer will themselves suffer God's retribution.
CAIN'S CIVILIZATION (vv. 16-24)
Cain left the Lord's presence because he preferred this, as is clearly true of unbelievers today. He went to the land of Nod, which means “wandering,” east of Eden (v. 16). His wife there bore him a son who was named Enoch (meaning “dedicated”). Of course Cain's wife would be his sister, the daughter of Adam and Eve. We are told then that Cain built a city (v. 17), which could take place only after some years, when his family had multiplied. Adam lived 930 years, long enough that his offspring could increase beyond his ability to count. We are not told how long Cain lived, but his brother Seth lived 921 years (Gen. 5: 8).
Cain's building a city emphasizes the fact that man away from God sets his sights on building something great in the world. Cain wanted his city quickly, just as also, in Genesis 11: 4 the successors of Noah wanted to build a city and a tower long before God's time. For God is still waiting for the day of glory to establish His city (“which has foundations” — Rev. 21:10), and the believer may wait patiently for this too.
In Cain's family there was also a Lamech as well as an Enoch (v. 18), just as was the case in the offspring of Seth (Gen. 5: 18, 25). The Lamech in the line of Cain is the first bigamist of whom we read (v. 19). His sons by Adah were Jabal and Jubal, the first occupied with trade and commerce, dwelling in tents and keeping livestock; the second a musician. Zillah bore a son to Lamech named Tubal-cain, an instructor of those skilled in brass and iron work. The line of Cain is therefore seen in a foremost place in reference to trade and commerce, the arts and the sciences. Of course the unbeliever concentrates on these things rather than on the knowledge of God, and often the ungodly prosper in the world.
However, linked from the very first with this prosperity are two principles of evil that cannot but undermine the whole society. These are seen in verse 23, corruption and violence. Lamech corrupted God's institution of marriage by having two wives. But he also confesses to his wives that he has been guilty of murder. These two degrading evils have spread throughout all the world, and today are continually advertised in the media, while government unsuccessfully tries to control the wild beastly character of men. However, he claims that he killed the young man because he had been hurt by him, and under these extenuating circumstances he thought he would be more protected from retribution than was Cain. If seven fold judgment fell on one who killed Cain, then the judgment against Lamech's killer would be seventy-seven fold. Cain is a picture of Israel having killed the Lord Jesus and not confessing their crime. Lamech seems to be a type of Israel too, in a coming day confessing their guilt in having killed the Messiah. Then those nations that are determined to exterminate Israel will be punished with an overwhelming vengeance (Zech. 12: 9-14).
SETH: TYPE OF CHRIST, THE SECOND MAN (vv. 25-26)
After reading of the development of Cain's seed — man in the flesh, — we are told now of the birth of Seth, as Eve says, “another seed instead of Abel” (v. 25). Abel was a type of Christ in His death: Seth is a picture of Him in His resurrection, and we read of Seth's seed in Genesis 5. As the second Man, the last Adam, we see the Lord Jesus having triumphed over death. In this place we hear Him say, “Here am I and the children whom God has given me” (Heb. 2: 13). His resurrection introduces a new chosen seed. Cain, clinging to the first creation, seems to gain the most, but he must lose it all, while what Christ has gained in resurrection is eternal. Though it seems that man in the flesh has taken the first place, yet the second Man will in His own time take over the place of highest prominence and glory. The son of Seth was Enosh, which means “frail man” This indicates that when one is born of God he realizes his frailty and dependence: therefore at this time “men began to call on the name of the Lord” (v. 26). In this new line of Seth the dependence of faith is seen, not boastful, but in felt weakness that requires the grace of the Lord.
Genesis 5
THE FAMILY OF ADAM — THROUGH SETH (vv. 1-32)
This chapter is called “the book of the genealogy of Adam” (v. 1). However, the line of Cain is omitted and only the line of Seth included. The reason for this is indicated in this verse: “in the day that God created man, He made him in the likeness of God.” But Cain, through his rebellion, lost that likeness, therefore only the line of Seth was recognized as “sons of God,” while the women of Cain's line were called “the daughters of men” (Gen. 6: 2).
Though God created male and female, He called their name Adam (or Man). Because they were “one flesh” (Gen. 2: 24) they had one name. Society has wisely concurred with God's decision, in having the wife accept her husband's name. Some have resented this, but the only reason is pride and self-will, as though the creature is wiser than his Creator.
It may seem strange that Seth was not born till Adam was 130 years old. But whatever length of time passed, Adam could only bear a child in his own likeness and image. In measure this was still in God's likeness and image, though it had been spoiled by sin. After this Adam had more sons and daughters, but we are not told how many. Though he lived to the great age of 930 years, yet he died, as God had promised he would.
Following Seth there were seven generations before Noah. Most of these lived over 900 years, though Mahalaleel was five years short of 900 (v. 17) and Lamech died at 777 years (v. 31). Enoch has not died, though God took him, for Enoch was translated so that he did not see death, and was not found, because God had translated him; for before his translation he had this testimony, that he pleased God.” In the fact of his translation he is a type of Christ in His ascension to glory after His resurrection. But as well as this the rapture of the assembly, the church of God, is pictured in this unusual event. The godly walk and testimony of Enoch bore evident fruit in the fact that his son, Methuselah, lived longer on earth than any other person — 969 years (Cf. Ephesians 6: 2, 3). The church, in whatever measure, pleases God, and He will translate her to heaven before the tribulation falls. The tribulation is pictured in the flood of Noah's day occurring after Enoch's translation, typically after the rapture.
Lamech, the son of Methuselah, called his son's name Noah, meaning “rest.” Whatever Lamech's thoughts were in what he said about Noah, yet his words were prophetic, being inspired by God (v. 29). Noah would “comfort us” or “give us rest from our works and from the toil of our hands arising from the ground which the Lord has cursed” (NASB). We may be sure that Lamech did not know how this was to be done. For the rest that was to come was dependent upon Noah's long years of labor in building the ark. Thus the great work of the Lord Jesus in His sacrifice of Calvary is the basis of rest for the believer. The curse of sin has spoiled the earth for us, but the work of Christ has brought in eternal blessing above the level of earth, giving rest to weary hearts. Of course Noah's work is only a very faint picture of this.
Verse 32 speaks of Noah being 500 years old, then of his three sons being born, which seems to indicate that his sons were born during the time of the building of the ark, for it seems likely that Noah was told to build the ark 120 years before the flood took place (Genesis 6: 3), which would be 20 years before he became 500, since he was 600 when the flood came.
Genesis 6
MAN'S DEGRADATION TO CORRUPTION AND VIOLENCE (vv. 1-7)
It was not long before mankind multiplied greatly on earth, and the dreadful effects of sin multiplied with them. This is emphasized in the corrupt mixture of “the sons of God” with “the daughters of men.” We have seen in Genesis 5 that the line of Seth maintained “the likeness of God” in some measure at least, therefore they are called “the sons of God:” they were separate from the evils of the line of Cain. So today in the coming out from among the ungodly and being separate, believers take a place where God says of them, “ye shall be my sons and daughters” (2 Cor. 6: 17-18).
Sadly, those of the line of Seth were seduced by the attractiveness of the women of Cain's line, and took wives just as they chose. It is the same today if a believer marries an unbeliever: there will be sad results, for God has plainly forbidden it.
Some have supposed that “the sons of God” were fallen angels, connecting this with Job 1:6 where angels are clearly spoken of as “sons of God.” But men are more often in scripture called “sons of God” than angels are. Besides, angels are sexless (Matt. 22: 30), and they do not have bodies: they are spirits (Heb. 1: 14). It is unthinkable that God would create special bodies for fallen angels in order that they might take ungodly advantage of women.
But this matter is plainly settled by God's word in verse 3: “The Lord said, My Spirit shall not always strive with man, for that he also is flesh.” It is clear that “the sons of God” were the responsible parties here: it was they who took wives, not the wives who took them. So God calls the sons of God “men,” insisting also that they are “flesh,” not spirit, as angels are. So early in history this event stands as a solemn warning to believers against yoking themselves with unbelievers. Such mixtures are often strongly censured in the Old Testament as well as in the New. Compare Ezra 9: 1-4 and 2 Corinthians 6: 14-18.
God had by His Spirit been striving with men against their willful sin, but His patience would come to an end, though He would evidently allow them another 120 years before He would destroy civilization. Genesis 5: 32 speaks of Noah being 500 years old, so that it seems that God spoke as He did in verse 3 twenty years before Noah became 500.
Before the sons of God took the daughters of men as wives, there were giants in the earth. There is no indication as to why men became giants (v. 4), but generally in scripture giants are connected with unbelief. The spiritual lesson from this is that unbelievers aspire to be great and outstanding, but a giant is an abnormal monstrosity.
After that we read of the offspring of the sons of God and the daughters of men, becoming “mighty men, — men of renown.” Notice, they are still “men,” not angels. If a believer marries an unbeliever, the believer is responsible for the wrong, not the unbeliever. But the believer is thus using his many privileges and advantages in an unfaithful way. The unbelieving partner gets the advantage of these without being born again, and the result is that their children become prominent and influential in the world. In fact, a believer himself, if he uses his Christian capabilities for the world, may become great in the world, but is not true to his Lord. Thus, this mixture benefits the world in a material way, but the Lord is robbed of the honor that belongs to Him.
This is great wickedness in the eyes of the Lord, for it is the basis of every other kind of evil. People want what they want now: they see opportunities for material prosperity and God is calmly ignored. “Every intent” of the thoughts of their hearts was only evil continually. The line of Seth had become just as independent and callous as the line of Cain. Seth himself was no doubt a believer, but by this time his seed had become faithless.
Certainly God knew from eternity past that man would so greatly corrupt himself, yet we are told in verse 6 that He repented that He had made man on the earth. This surely indicates the depth of sorrow that God feels in contemplating the sin of mankind. On the one hand God's great wisdom and power is seen in His creation and also in His marvelous work of recovery after man's ruin; but on the other hand we see the reality of the feelings of His heart in reference to His creatures willingly choosing to rebel against Him. Though God is absolutely sovereign, yet man is seriously responsible and must be made to feel the results of his willful sin. Thus, God decreed that He would “blot out man — from the face of the land.” Yet animals, creeping things and birds are included in this awesome destruction, for man's sin has involved the rest of the earthly creation. People may say that when they sin it is only themselves thy have damaged, but man's sin always affects others too, even unreasoning creatures.
HOPE FOUND IN ONE MAN (vv. 8-22)
One man alone found favor in the eyes of the Lord (v. 8). Noah was righteous as regards his human relationships and blameless in his personal character, because “he walked with God.” When the population of the earth had increased so tremendously, it is tragically sad to consider that only one man walked with God. In this he is typical of the Lord Jesus. Yet he does illustrate the fact that it is possible for a believer to walk in true, godly separation from an evil world, even when he has no fellowship of others in so doing. Sometimes a believer may find himself in such circumstances, though this is exceptional, for 2 Timothy 2: 22 tells us, “pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart.” But in any case, a lonely path with God is infinitely better than having many friends without God's presence.
Noah's three sons are again mentioned in verse 10, though evidently born after he was 500 years of age (Gen. 5: 32). The most serious evil of man is then emphasized — his corruption before God — which led to an earth filled with violence (v. 11). Violence is of course against others, and people consider this the worst thing; but their corruption is against God, though they think lightly of it. If there were no corruption there would be no violence. But at this time “all flesh” had corrupted itself. God tells Noah that the end of all flesh was imminent because the earth was filled with violence, for violence was the glaring proof of man's corruption (v. 13). God would destroy the inhabitants with the earth.
Yet a refuge was to be provided by the grace of God for those who realized their need of His grace. God instructed Noah to make a large ark of gopher wood, six times as long as it was wide, and with three decks, built with rooms, not only for people, but for animals also, covered with pitch inside and out (v. 14). One door is mentioned, which may seem inadequate for so large a ship, but it is typical of the fact that Christ alone is the door of salvation for mankind. It may be that the window “finished — to a cubit from the top” was an opening that encircled the whole ark, thus giving full ventilation, but capable of being closed. Of course there may have been other ventilation also, for we are not told the full details of the construction of this great vessel.
God gave warning of the flood well in advance, and there was no doubt of its coming. All animate life on earth would be destroyed (v. 17). Similarly, God has given advance warning that He has appointed a day in which He will judge the world by that Man whom He has ordained, the Lord Jesus Christ (Acts 17: 31). Men may mock at this, but it will come just as surely as the flood came. It is not simply that God allowed it to come, but He insists, “I, even I am bringing the flood of water upon the earth.”
However, if judgment was ordained by God, salvation was just as absolutely ordained. God established a covenant with Noah to this effect, to preserve him and his family by means of the ark, the only exception to the awesome destruction of man's civilization. Animals were also included in this preservation, for a pair of every species was to be brought into the ark, and of birds also and creeping things. In the case of clean animals and birds we shall learn in Genesis 7: 2-3 that this was expanded to seven of each.
As to food, Noah was to bring in some of all kinds. A variety is of real value for the health of mankind. Noah was not to be a food faddist, demanding one kind of food and rejecting all others. God had made all. Of course if one is allergic to a certain food. it is only sensible to avoid this. The supply would have to be very large for the great number of animals as well as eight people. though it is possible that God would cause many of the animals to lapse into a state of hibernation during the 10 1/2 months in the ark. We may be sure that Noah was not ignorant of methods of food preservation, but nothing is said of this. The important matter is that he did as God told him (v. 22).
Genesis 7
PRESERVED THROUGH THE FLOOD (vv. 1-24)
Certainly so tremendous a project as the preparing of the ark would attract great attention by all the people, for in spite of Noah's preaching of righteousness (2 Peter 2: 5), none were persuaded that God would judge the world by a flood. They likely considered him mentally affected and became “scoffers walking after their own lusts” (2 Peter 3: 3-7). When the time came, God instructed Noah to enter the ark with all his household, not because his household is said to be righteous, but because God had seen Noah to be righteous, the only one in his generation. At least he had enough influence in his own family that they would willingly enter the ark also. Yet they were included on the basis of his faith, a principle of real importance in God's dealings. He is concerned not only as to individuals, but as to households.
God's instructions as to animals and birds are repeated in verses 2 and 3. Then a respite of seven days is given before the flood would come. This shows again the longsuffering of God. When men saw the large number of animals coming to the ark and then the family of Noah all entering this completed gigantic vessel, at least then they ought to have realized that this project was not merely conceived by Noah's imagination, in spite of the fact that rain had evidently never before fallen (Gen. 2: 5-6). But God gave men another week to change their minds. Perhaps as those few days passed, people were becoming more confident each day that nothing was going to happen, rather than being sensibly concerned.
In verse 11 God gives the date of the beginning of the flood in relation to the age of Noah, not only the general time, but the exact day, the 17th day of the second month, in Noah's 600th year. The many dates, names and places recorded in scripture are an invitation to anyone to check as he pleases as to the accuracy of the word of God. In this verse we are told however that, not only were the windows of heaven opened, but first that the fountains of the great deep were broken up. This must have involved a tremendous tidal wave, the seas throwing up such waters as to cover the whole habitable earth. For it is claimed that the skies above us would be absolutely full to saturation point it they contained enough water to cover the earth to a depth of only thirty feet. One scientist has written that if a planet, — Saturn for instance, — were to come into close proximity to the earth, and make two passes around the earth, it could cause a tidal wave that would cover the whole earth, lasting 150 days. Of course, God could use such means as this if He pleased, or He could accomplish what He did apart from such means. But to add to the awesome inundation, the rain fell for forty days and forty nights (v. 12).
After all were in the ark (possibly by the end of the seven days' respite) God shut them in. It was not merely that Noah shut the door. Once God had shut the door, it could not be opened again to allow others in who might be so terrified when the rain began to fall that they would rush to seek refuge. It was too late when the door was closed. How solemn a lesson for those who neglect the salvation of their souls until too late!
The duration of the flood and its eventually covering even the high mountains, insured that all human and animal life would be destroyed. Of course this did not affect the life in the seas. It is reported that there are some high hills in the mid-east almost covered with human and animal bones, perhaps the result of people and animals trying to reach the highest elevation they possibly could for safety, but all in vain.
Of course the ark floated on the waters, and all inside were preserved. The ark itself is typical of the Lord Jesus, the one safe refuge from judgment for every child of Adam who will receive Christ as Savior. Evidently including the forty days of rain, the waters prevailed on the earth for 150 days (cf. v. 11 and Gen. 8: 4).
Genesis 8
A RENEWED EARTH (vv. 1-22)
The five months of floating on a shoreless sea would seem interminable to Noah and his family, and it can be well imagined that they would feel that God had forgotten them. “But God remembered Noah, and all the beasts and all the cattle that were with him in the ark,” — the wild beasts as well as domesticated animals. But a flood covering even the mountains would require a long length of time to subside, even with the wind God sent to help in this. However, the sources from which the water came were stopped. If a tidal wave had emanated from the seas, this ceased to exert its power, and of course the rain from heaven no longer fell. This itself would be a welcome relief to the people in the ark. Yet at the end of 150 days the ark only grounded in the mountains of Ararat: there was still no land visible (v. 4). Four and one half months later the tops of the mountains were seen (v. 5).
Allowing forty days more, Noah opened the window of the ark and sent out a raven, and the raven did not return (v. 7). He also sent out a dove as a test, but the dove did not find any favorable circumstances and returned to the ark (v. 9). The unclean raven would no doubt find carrion to feed upon, which would be offensive to the clean dove. The raven is typical of the unclean, sinful nature of man that finds pleasure in the corruptions of this world, while the dove pictures the pure, renewed nature of the believer that can find pleasure only in what is pure and holy.
Now ten and a half months had passed since Noah's entering the ark. He removed the covering of the ark and found the face of the ground dry (v. 13). Yet of course it would be dry on the higher elevations where the ark was, while requiring more time in lower areas to have the waters recede. So that verse 14 tells us that it was about two months later that the earth was dried. This total time amounts to one year and ten days (cf. Gen. 7: 11 and 8: 14).
Nothing is said about anyone being anxious to leave the ark. Had they become so accustomed to living there that they were hesitant to leave? God gave them orders to go out, however, including all the humans and all the animals of every kind. Whether at first they returned there for shelter at night we are not told. The animals sent back into their natural habitat, would then “breed abundantly” and multiply.
How good it is to see that Noah's first recorded act after leaving the ark is to build an altar to the Lord and offer one of every clean animal and every clean bird as burnt offerings to the Lord. He showed no resentment toward God at the thought of so terrible a flood, but became if anything a more decided worshiper of his great Creator. Evidently God's awesome judgment of the ungodly world increased within Noah a healthy, reverential fear of the God of all the earth.
Because these offerings are all typical of the matchless sacrifice of the Lord Jesus, God smelled a sweet savor, and for this reason purposed that He would not again curse the ground for man's sake. The basis of this purpose is really the sacrifice of Christ pictured in the offerings, the only refuge for man. It is interesting too that, while in Genesis 6: 5 we see that the reason for the flood was that “the wickedness of man was great in the earth, and every imagination of the thoughts of his heart was only evil continually,” yet this same fact becomes a reason that God would not curse the earth again (v. 21). Since the imagination of man's heart is evil from his youth, God would not again curse the earth or destroy every living thing out of it. The reason for this is that in the sacrifice of Christ there is a remedy for the evil nature of man. This is only implied here, whereas in the New Testament this marvelous truth is seen in the actual death of the Lord Jesus and the subsequent teachings as to all of its wonderful value.
From that time there would be a normal cycle of living conditions on earth so long as earth remains. After the awful catastrophe of the flood, who could foretell that for the rest of earth's history there would be a constant pattern of “seed-time and harvest, cold and heat, summer and winter, and day and night.” No-one but the Creator Himself would even venture to suggest this. In the New Testament, however (2 Peter 3: 10), God has as definitely foretold that the earth is not going to remain as it is: “The heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.” God foretold the flood 120 years in advance: the flood came. He has foretold the constant cycle of seasons so long as the earth remains: this has been thoroughly accurate for thousands of years and will remain so until, as He has also foretold, the earth and its works shall be burned up. How vitally important it is that we believe the revelation of God!
Genesis 9
A NEW BEGINNING FOR MAN (vv. 1-17)
The earth itself having been purged by water, furnishing a totally new condition of circumstances for mankind and animals, now God establishes man in a new dispensation of things, blessing Noah and his sons with the promise of fruitfulness and of their multiplying to fill the earth that had been so reduced in the number of its inhabitants. God had told Adam and his wife to “have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over every living thing that moves upon the earth” (Gen. 1: 28). The same cannot be said to Noah because the entrance of sin spoiled this dominion.
Rather, Noah is told (v. 2) that the fear and dread of man would be on beasts, birds and fish. It is a great mercy that this is so, for if the beasts, with their superior physical strength, had no fear of man, they could practically destroy all human population. But God has implanted that fear within them, though they no longer have the nature of spontaneous subjection to man as was true in the garden of Eden.
Besides this, mankind was no longer limited to a vegetarian diet (v. 3). Animals, birds and fish were allowed him as food, just as fully as herbs and fruits. There were no restrictions such as were later introduced for Israel under law (Lev. 11), and again abrogated after the death of the Lord Jesus (Acts 10: 11-16; 1 Tim. 4: 4-5). Of course it is evident that if one finds any food causing him physical difficulty, it is only wise to avoid that food, but God does not forbid the use of any.
However, when the meat of animals was eaten, God firmly prohibited the blood being eaten with it (v. 4). From this time, the time that the eating of meat was first allowed, blood has been always forbidden. In every dispensation this has been true. The reason is that the blood is said to be “the life” of the creature, and life belongs exclusively to God. In refraining from eating blood then, we recognize the rights of the Creator. On the other hand, the rights of human beings were to be recognized. If a man or a beast shed human blood, then proper government demanded the death of that man or beast (v. 6). This also remains true throughout history.
The Lord's instructions to Noah in verses 3-6 indicate that this is the beginning of human government being established on earth. Man being left to his conscience after Adam had sinned, totally broke down and the flood came. Therefore, something more than conscience must be necessary to meet man's need, so that at this point the dispensation of human government was introduced. This was necessary in order to restrain evil and to maintain order. God, however, leaves man with a minimum of legislation for government, only the two laws, involving the rights of God and the rights of mankind. Today governments have become extremely top-heavy with legislation. No individual can possibly know all the laws that are on the books in his own state or city. Government has certainly not proven to be the answer to the need of man occasioned by his own sin.
The encouragement of verse 1 to multiply on the earth is repeated in verse 7 with even more emphasis. Though multiplying would bring more sinners into the world, yet God would not be defeated by this: by His own pure grace He is able to save sinners. People today try every method of keeping the population of the world down, but God has not told them to do this. He knows how to take care of this problem and will do so in His own way. The world worries over a “population explosion,” but God will relieve this very soon when the Lord Jesus comes to rapture Home to heaven all who have received Him as Savior. Then the following judgments of the tribulation will further drastically reduce earth's population!
At this time also God announced a covenant with Noah and his sons, also including all his descendants, as well as birds and animals, all who had been in the ark, therefore not fish. The covenant was to the effect that God would not again send a flood to destroy the earth (vv. 10-11). When a flood of this kind had occurred once, then people would be apprehensive of another, but God's word is absolute in this matter. Sadly, because another has not come, people deny that the first ever happened! Such is the perversity of human sinful nature!
Six verses are then devoted to God's establishing the sign of the covenant (vv. 12-17). The rainbow was this sign, not seen during the flood, but after it was over. God set His bow in the cloud. The scientific explanation of the rainbow is that the raindrops act as the prismatic medium that causes a refraction of the rays of the sun. The pure white light is thus divided into seven distinct visible colors, always seen in the same order, each color of the spectrum having a beauty of its own. This is a lovely picture of God's glory, for “God is light,” and each color is symbolical of some particular aspect of God's many attributes, — supremacy, power, authority, grace, righteousness, holiness, love and others that are implied in the various shades of every color also. Therefore all the glory of God is involved in His promise that He will not again judge the world by means of a universal flood. This beautiful display following judgment is also anticipative of the fact that after God judges the world by that Man whom He has ordained (Acts 17: 31), the glory of His grace will again be displayed in wonderful blessing to mankind. The book of Revelation therefore is not merely a book of judgments, but “the revelation of Jesus Christ,” for all the beauty of the glory of God will be displayed in Him who conquers every enemy and shines forth in His eternal brightness for the purest blessing of mankind.
EARLY FAILURE OF HUMAN GOVERNMENT (vv. 18-28
The names of Noah's sons are given us in verse 18, — Shem, Ham and Japheth, — then the positive declaration is made that “from these the whole earth was populated.” Shem is the father of the Semitic, swarthy races, Ham of the darker races,. and Japheth of the fairer white races. However obscure some races have been, they have become obscure since Noah's time. How they were scattered through the world, — even into North and South America, — we have no clear knowledge, but all are the descendants of Noah.
Noah's occupation of farming was of course commendable, but anything may be abused and cause trouble. The man who was given the dignity of authority in government allowed himself an excess of wine and became drunk, and in this state was unclothed in his tent. This illustrates the weakness of human government from its very beginning. Why is human government doomed to fail? Because those in authority fail to exercise self-government. If one does not properly rule himself, how can he be trusted to rule others?
This weakness also leads to another evil, as we see in Ham, the son of Noah. He show