Commentary on Genesis Part 14

21. The intent of Moses, in this clause, is to record the complete age of Adam, and to number the days of his life from the day of his creation, and, at the same time, to show that before Adam there was no generation. Generation is to be clearly distinguished from creation.

There was no generation before Adam, but creation only. Adam and Eve were not born but created, and that directly by G.o.d himself. Moses adds, "In the likeness of G.o.d made he him." We are to understand, then, that when he afterwards mentions that Adam begat Seth, he numbers his years from the very day of his creation.

22. In respect to Adam's having been made in the likeness of G.o.d, we have shown above in its place what that "likeness" of G.o.d was.

Although almost all commentators understand the expressions, "the likeness of G.o.d," and "the image of G.o.d," to mean one and the same thing, yet so far as I have been able from careful investigation to reach a conclusion, there is a difference between the two terms.

_Zelem_ properly signifies "an image," or "figure," as when the Scripture says, Ye shall break down their images, Ex. 23, 24, in which pa.s.sage the original term signifies nothing more than the figures, or statues, or images erected by men. But _demuth_ signifies "a likeness," or "the perfectness of an image." For instance, when we speak of a lifeless image, such as that which is impressed on coins, we say, This is the image of Brutus or of Caesar. That image, however, does not reproduce the likeness, nor exhibit every single feature.

23. Accordingly, when Moses says that man was created also in the likeness of G.o.d, he points out that man resembles G.o.d not only in the possession of reason, or of intellect and will, but that he has also the likeness of G.o.d, that is, a will and an intellect, with which he knows G.o.d and wills what he wills.

24. If man, having been created both "in the image" and "in the likeness" of G.o.d, had not fallen, he would have lived forever, full of joy and gladness, and would have possessed a will joyfully eager to obey the will of G.o.d. But by sin both this "likeness" and this "image"

were lost. They are, however, in a measure, restored by faith, as we are told by the apostle, Col 3, 10; Eph 4, 24. For we begin to know G.o.d, and the spirit of Christ helps us, so that we desire to obey the commandments of G.o.d.

25. Of these blessed gifts we possess only the first-fruits. This new creation within us is only as yet begun; it is not perfected here in the flesh. The will is in some measure stirred to praise G.o.d, to give him thanks, to confess sin, and to exercise patience, but all this is only the first-fruits. The flesh, obeying the law of its nature, still follows the things of the flesh, while it opposes the things of G.o.d.

The result is that the restoration of such gifts in us is only in the initial stage; but the full t.i.the of this likeness in all its perfection shall be rendered in the future life, when the sinful flesh shall have been destroyed by death.

V. 2. _Male and female created he them, and blessed them, and called their name Adam, in the day when they were created._

26. I have above observed that the general name "Adam" was applied to Adam alone, by reason of his superiority. I omit to mention those vagaries of the rabbins, who say that no man can be called "Adam"

unless he has a wife. Likewise, no woman can be called "Adam" unless married. The thought may have been drawn from the teachings of the fathers, but the Jews have corrupted it by their foolish fancies and opinions.

27. Moses aims to show this blessing was not taken from man because of his sin, since the blessing of bearing children and ruling them continued with Cain though he had murdered his brother.

28. Moses mentions not Abel, for he had died without an heir and is presented to us as an example of the resurrection of the dead. Neither is Cain mentioned, who because of his sin was cut off from the true Church.

29. Scripture says nothing of what Adam and Eve did during the one hundred years. Some of our writers add a hundred years longer Adam should have lived with Eve before Cain slew his brother Abel, which makes Adam two hundred and thirty years of age when Seth was born. It seems to me plausible that the G.o.dly parents pa.s.sed one hundred years in sorrow and mourned the great dishonor that befell their family.

After Adam was expelled from paradise did he first beget children, sons and daughters, who were like him, and Abel was perhaps thirty years of age when he was slain. It appears the children were not much younger than their parents, who were not born, but created.

30. I believe, accordingly, that the G.o.dly parents indulged their grief, and abstained from connubial intercourse. This abstinence, however, was not maintained with the intent which the Jews fable, who absurdly affirm that Adam vowed perpetual chast.i.ty, like our monks, and that he would still have kept his vow had he not been commanded by an angel from heaven to live together with his wife. Such a story as this is only fit to be told to a Roman pontiff of the age of forty, who alone is worthy of listening to such fables. No, Adam was not so wicked as thus to refuse the gift and command of G.o.d! Such abstinence would have been taking vengeance on himself for the grief he had endured, and it would have meant to reject the gift of that blessing which G.o.d had been pleased to leave to nature even in its fallen state.

Moreover, this was a matter not left in the power of Adam. As Moses has clearly shown, G.o.d had created him a male. He had, therefore, need of a female, or wife, because the instinct of procreation was implanted in his nature by G.o.d the Creator, himself. If therefore Adam abstained, he did so for a reason only, intending to return to his Eve after giving vent to his grief for a time.

31. Moses here expressly adds, concerning Adam, that he "begat a son in his own likeness, after his image." Theologians entertain various opinions as to the real meaning of those expressions. The simple meaning is, that Adam was created "in the image" and "after the likeness" of G.o.d, or that he was the image of G.o.d, created, not begotten; for Adam had no parents. But in this "image of G.o.d" Adam continued not; he fell from it by sin. Seth, therefore, who was afterwards born, was begotten, not after the image of G.o.d, but after the image of his father Adam. That is, he was altogether like Adam; he resembled his father Adam, not only in his features, but he was like him in every way. He not only had fingers, nose, eyes, carriage, voice, and speech, like his father, but he was like him in everything else pertaining to body and soul, in manners, disposition, will and other points. In these respects Seth did not bear the image of G.o.d which Adam possessed originally, and which he lost; but he bore the likeness of Adam, his father. But this likeness and image were not of G.o.d by creation, but of Adam by generation.

32. Now, this image included original sin, and the punishment of eternal death on account of sin, which G.o.d inflicted on Adam. But as Adam, by faith in the seed that was to come, recovered the image of G.o.d, which he had lost, so Seth also recovered the same after he grew up to man's estate; for G.o.d impressed again his own "likeness" upon him through the Word. Paul refers to this when he says to the Galatians, "My little children, of whom I am again in travail until Christ be formed in you," Gal 4, 19.

33. Of the name Seth I have spoken above. It denotes command, and voices the sentiments of one praying and prophesying good news, as if Adam had said: "Cain has not only himself fallen, but also caused his brother to fall. May G.o.d, therefore, grant that this my son Seth shall stand as a firm foundation which Satan shall not overthrow." Such blessing or prayer is implied in the name.

Vs. 4-5. _And the days of Adam after he begat Seth were eight hundred years and he begat sons and daughters. And all the days that Adam lived were nine hundred and thirty years and he died._

34. This is another part of the happiness of that age, that men attained to so long life. Such longevity, when compared with the length of our lives, seems quite incredible. A question naturally arises as to the cause and theory of such old age. I am not at all displeased with the reasons a.s.signed by some, that the const.i.tutions of men were then far better than ours are now, and also that all things then used for food were more healthful than those now used. To these particulars we must add that important requisite for a long life, the greatest moderation in the use and enjoyment of food. To what extent the latter conduces to health, is needless to explain.

35. Though the body was sounder than at present, yet the general vigor and strength of limb which men had in paradise before the advent of sin, had pa.s.sed away. It is true, however, that their bodily well-being was enhanced when, after the fall, they were renewed and regenerated through faith in the promised seed. For the same reason, also, sin was weakened through faith in the seed. As for us, we have lost their strength and vigor just in proportion as we have departed from their righteousness.

36. With reference to food, who cannot easily believe that one apple, in that primeval age, was more excellent and afforded a greater degree of nourishment than a thousand in our time? The roots, also, on which they fed, contained infinitely more fragrance, virtue and savor, than they possess now. All these conditions, but notably holiness and righteousness, the exercise of moderation, then the excellence of the fruit and the salubrity of the atmosphere--all these tended to produce longevity till the time came for the establishment of a new order by G.o.d which resulted in a decided reduction of the length of man's life.

37. Now, if we turn to consider thoughtfully our present mode of life, we find that we are much more corrupted than nourished by the meat and drink we consume. In addition to the immoderation characterizing our life, how much have the fruits themselves lost in excellence? Our first parents lived moderately, and chose only those things for their meat and drink calculated to nourish and refresh their bodies. There can be no doubt that after the deluge all the fruits of the earth deteriorated greatly. Even so, in our own age, we find all things deteriorate. The Italian wines and fruits differ no more from our own at the present day than the fruits before the deluge differed from those produced amid that brackishness and foulness made by the sea.

38. These causes, with others which many a.s.sign for the great longevity of the primeval patriarchs, I by no means disapprove. But this one reason is quite sufficient, in my opinion, that it pleased G.o.d to give them such length of life in the best part of the world.

Yet we see, as Peter strikingly says, that G.o.d willed not to spare the old world, no, not even the angels in heaven that sinned; so horrible a thing is sin. Sodom and Gomorrah were the choicest portion of the earth, and yet, on account of sin, they were utterly destroyed. In the same manner the Holy Scriptures everywhere set forth the greatness of sin, and exhort to the fear of G.o.d.

39. We have now the root, or rather the source, of the human race, namely Adam and his Eve. From these Seth is born, the first branch of this tree. But as Adam lived eight hundred years after the birth of Seth, Adam saw himself in possession of numerous progeny. This was the period of the restoration of righteousness through the promise of the seed to come. Afterwards, however, when men increased, and the sons of G.o.d mingled with the daughters of men, the world gradually became corrupt, and the majesty of the holy patriarchs became an object of contempt.

40. It is an attractive sight, to view the number of gray-headed patriarchs living at the same time. Only a little ciphering is required to do it. If you compute carefully the years of our first parent, Adam, you will see that he lived over fifty years with Lamech, Noah's father. Accordingly, Adam saw all his descendants down to the ninth generation, having an almost infinite number of sons and daughters. These, however, Moses does not enumerate, being satisfied to number the trunk and the immediate branches down to Noah.

41. There were, without doubt, in this mighty mult.i.tude, many very distinguished saints, whose history, if we possessed it, would exceed in marvelousness all the histories of the world. Compared with it, the exodus of the children of Israel from Egypt, their pa.s.sage through the Red Sea and through Jordan, their captivities and returns, would be as nothing. But as the primeval world itself perished, so did its history. In consequence, the first place in the annals of history belongs to the account of the flood, in comparison with which the others are only as sparks to the fire. Of the former world we have nothing but names, but these are, so to speak, great histories in miniature.

42. It is probable that also Eve lived to the age of 800 years and saw this great posterity. What must have been her concern, how great her labors, how devoted her toils, in visiting, in teaching, and in training her children and grandchildren. And what must have been her crosses and sighs, when the generation of the Cainites opposed with so much determination the true Church, although some of them were even converted by the uncovenanted mercy of G.o.d.

43. Truly that primeval time was a "golden age," in comparison with which our present age is scarcely worthy of being called the age of mud. During those primeval centuries, there lived at the same time nine patriarchs, together with their posterities, and all of them in harmony concerning the faith in the blessed seed! All these glorious things Moses just mentions, but does not explain; otherwise this would be the history of histories.

III. ENOCH.

1. Why Moses writes the history of Enoch and not that of the other patriarchs before the flood 43-45.

2. How it is to be understood that Enoch led a G.o.dly life and how the monks interpret this falsely 46.

3. Enoch's prophecy cited by Jude and where Jude received it 47.

4. Enoch's exceptional courage and how he opposed Satan and the world 48.

5. The length of time he led a G.o.dly life; and Moses justly praises him 49.

6. Why Enoch is so greatly praised 50.

7. The tenor of his preaching 51.

8. He by no means led the life of a monk 51.

9. How he was missed. "He was not" 52.

* Enoch's ascension a proof of the resurrection of the dead 52.

10. The effect of his ascension upon his father and grandfather 53-55.

11. Whether the other patriarchs living then at once knew that he ascended; and how such news affected them 54-56.

* The cross must always precede consolation 54.

12. Why G.o.d took Enoch 55.

* The news of Enoch's ascension must have quickened the holy patriarchs 56.

13. Enoch's ascension a sign that a better life is offered to man 57.

14. How Enoch walked and lived before G.o.d 58.

15. Enoch a man as we are and yet G.o.d took him 58.