Commentary on Genesis Part 43

II. LAW CONCERNING MAN'S SLAUGHTER; G.o.d'S COVENANT WITH NOAH; THE RAINBOW 32-68.

A. LAW CONCERNING SLAYERS OF LIFE.

1. If it existed before the flood 32.

2. Relation of the flood to this law 33.

3. This the source of all human laws 34-36.

4. When and how this law can be executed 35.

* Why is it well to observe that government was inst.i.tuted by G.o.d 36-37.

5. In what respect is it a great blessing from G.o.d 37.

6. How is government a proof of G.o.d's love to man 38.

7. Why G.o.d gave this command, and why he punishes man-slaughter 39.

8. Hereby a new police and a new order are inst.i.tuted 40.

* Verdict of philosophy and of reason on civil authority 41.

* Verdict of G.o.d's Word 42.

9. This law applies to all men 43.

10. Why G.o.d is such an enemy of man-slaughter, and so earnestly forbids it 44-45.

11. The conclusion that G.o.d loves life 46.

II. THE LAW AGAINST TAKING LIFE; G.o.d'S COVENANT WITH NOAH; THE RAINBOW.

A. The Law Against Taking Life.

V. 6a. _Who sheddeth man's blood, by man shall his blood be shed._

32. Here the carelessness of the Latin translator deserves reproof; for he omitted the very necessary expression "by man." The difference between the time before and that after the flood is thus brought out.

When Cain had murdered his brother Abel, G.o.d revered human blood so highly that he threatened to visit sevenfold punishment upon anyone who should kill Cain. He would not have the slayer of man put to death even by due process of law; and though Adam punished the sin of his son severely by casting him out, he did not dare to p.r.o.nounce sentence of death upon him.

33. But here Jehovah establishes a new law, requiring the murderer be put to death by man--a law unprecedented, because heretofore G.o.d had reserved all judgment to himself. When he saw that the world was growing worse and worse, he finally enforced punishment against a wicked world by the flood. Here, however, G.o.d bestows a share of his authority upon man, giving him the power of life and death, that thus he may be the avenger of bloodshed. Whosoever takes man's life without due warrant, him G.o.d subjects not only to his own judgment, but also to the sword of man. Though G.o.d may use man as his instrument in punis.h.i.+ng, he is himself still the avenger. Were it not for the divine command, then, it would be no more lawful now to slay a murderer than it was before the flood.

34. This is the source from which spring all civil laws and the laws of nations. If G.o.d grants man the power of life and death, he certainly also grants power in matters of lesser importance--power over property, family, wife, children, servants and fields. G.o.d wills that these things shall be under the control of certain men, who are to punish the guilty.

35. We must remember well that between the power of G.o.d and of men there is this difference: G.o.d has the power to slay us when the world cannot even accuse us--when before it we are innocent. Sin is born with us; we are all guilty before G.o.d. Men have no authority to slay except where guilt is apparent and crime is proven. Hence courts have been established and a definite method of proceeding inst.i.tuted for the purpose of investigating and proving the crime before the sentence of death is pa.s.sed.

36. Heed, then, this pa.s.sage. It establishes civil authority as G.o.d's inst.i.tution, with power, not only of life and death, but jurisdiction in matters where life is not involved. Magistrates are to punish the disobedience of children, theft, adultery, perjury--all sins which are forbidden in the second table. He who grants jurisdiction over the life of man, at the same time grants judgment over lesser matters.

37. The importance of this text and its claim to attention consists in the fact that it records the establishment of civil authority by G.o.d with the sword as insignia of power, for the purpose that license may be curbed and anger and other sins inhibited from growing beyond all bounds. Had G.o.d not granted this power to man, what kind of lives, I ask you, would we lead? He foresaw that wickedness would ever flourish, and established this external remedy to prevent the indefinite spread of license. By this safeguard G.o.d protects life and property as by a fence and a wall.

38. We find here no less a proof of G.o.d's great love toward man than his promise that the flood shall never again rage, and his promise that flesh may be eaten for the sustenance of human life.

V. 6b. _For in the image of G.o.d made he man._

39. This is the powerful reason why G.o.d does not wish men to be killed by private arbitrament. Man is a n.o.ble creature, who, unlike other living beings, has been fas.h.i.+oned according to the image of G.o.d. While it is true that he has lost this image through sin, as we have seen above, it is capable of being restored through the Word and the Holy Spirit. This image G.o.d desires us to revere in each other; he forbids us to shed blood by the exercise of sheer force. But he who refuses to respect the image of G.o.d in man, and gives way to anger and provocation, those worst counselors of all, as some one has called them, his life is surrendered to civil authority in forfeit, by G.o.d, in that G.o.d commands that also his blood shall be shed.

40. Thus the subject under consideration teaches the establishment of civil authority in the world, which did not exist before the flood.

Cain and Lamech--and this is a case in point--were not slain, though the holy patriarchs were the arbiters, judges, of public action. But in this Scripture they who have the sword, are commanded to use it against those who have shed blood.

41. Thus the problem is here solved that worried Plato and all sages.

They concluded that it is impossible to administer government without injustice, because all men occupy the same level of dignity and position. Why did Caesar rule the world? Why did others obey him, since he was only human like themselves--no better, no stronger and liable to die as soon as themselves? He was subject to the same conditions as all men. Hence it seems to be tyranny for him, who was quite similar to other men, to usurp rulers.h.i.+p among men. If he is like other men it is the highest wrong and injustice to ignore this similarity, and to foist his rule by force upon others.

42. This is the conclusion at which reason arrives and it cannot entertain any view to the contrary. But we, having the Word, can see that we must oppose to such reasoning the command of G.o.d, the author of this order of things. Accordingly, it is for us to render obedience to the divine order and to endure it, so that to our other sins this may not be added, that we are disobedient to the will of G.o.d at the very point where we derive benefit in so many ways.

43. To sum up, this pa.s.sage permits the slaughter of animals for religious and personal use, but it emphatically forbids the taking of man's life, because man is made in the image of G.o.d. Those who violate his command he gives into the hands of the authorities to be slain.

V. 7. _And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein._

44. The slaughter of animals having been granted, not only for sacrifice, but also for food, and the killing of human beings having been forbidden, we are given the reason why G.o.d regards the shedding of human blood with so much aversion. He desires mankind to multiply on the earth; but the slaughter of men lays the earth waste and produces a wilderness. We see this in case of war. G.o.d did not create the earth without purpose. He intended it to be inhabited, Is 45, 18.

He makes it fruitful by rain and suns.h.i.+ne for man's benefit. Therefore he is displeased with those who remove from the earth its inhabitants.

His will is life, and not death, Ps 30, 5.

45. These and similar sayings of the prophets are based upon promises like we find here, that G.o.d commands man to multiply. Plainly he is more inclined to give life and to do good than to be angry and to kill. If it were otherwise, why should he forbid the taking of human life? Why should pestilence be of rare occurrence? Pestilence and general epidemics occur scarce once in ten years. Men are born, animals grow, and crops without end are growing continually.

46. All these facts go to show that G.o.d loves, not death, but life. He created man, not that he should die, but that he should live; "but through the envy of the devil did death enter the world," Sap 2, 24.

But even after the fall, the blessings which remain are so guarded as to render the conclusion inevitable that G.o.d loves life rather than death.

It is well for us to ponder these matters very often; thus, as Solomon has truly said, Jehovah shall be to us a fountain of blessings. Prov 18, 22.

B. G.o.d'S COVENANT WITH NOAH 47-55.

* Why the same thing is repeated 47.

1. Whether this covenant applies to man alone or also to the animals 48.

2. Whether this covenant applies to the men and animals of that day only 49.

* G.o.d always connected signs with his promises 49.

* The significance of these to our first parents 49-50.

3. Nature of this covenant 51.

* Characteristics of a humble heart and G.o.d's dealings with it 52-54.

4. This covenant given for man's comfort and as a proof of G.o.d's love 53-54.