The Pulpit Commentary — Genesis — Section 151

do wl111t be gives orders or instructions to be the inherent beauty of the one and essential mnde or done. Willet end Macdonald, how- turpitude of the other as is acquired by ever, prefer to think that the garments were beings who pass through the experience of a nctunlly fashioned by God. Bush finds in fall, and that the only way in which a finite tho mention or Adam end bis wife an inti- being can approxima.te to S11ch a comprehen- mo.tion that thoy were furnished with differ- sive knowlec.lge of evil as the Deity possessea ent kinds of npparel, and suggests that on without personal contact-can see it as it this foct is bnsed the prohibition in Deut. lies everlastingly spread out before his infinite xxii. 5 against the interchange of raiment mind-is by going down into it aml learning between the sexes. And clothed them. " I. what it is through personal experience (cf. To show them how their mortal bodies might Candlish, in loco). And now, lest he put be defended from cold nnd other injuries. forth his hand, and take also of the tree of 2. To cover their nakedness for comeliness' life, and eat, and live for ever. On the mean- sake ; vestimenta horwris (Chaldee Para- ing of the tree of life vide eh. ii. 9. Neither phrase). 3. To teach them the lawfulness (1) lest by eating of the fruit he should re- of using the beasts of the field, as for food, cover that immortal life which he no longer so for clothing. 4. To give a rule that possessed (Kalisch), as "it is cert.a.in that modest and decent, not costly or sumptuous, man would not have been able, had he even apparel should be used. 6. That they might devoured the whole tree, to enjoy life against know the difference between God's works and the will of God" (Calvin) ; nor (2) lest the man's invention-between coats of leather first pair, through participation of the tree, and aprons of leaves; and, 6. To put them should confer upon themselves the attribute in mind of their mortality by their raiment of undyingness, which would not be the l;w,j of dead beasts' skins-talibus indici oporte- aiwv,oc of salvation, but its opposite, the bat peccatorem ut essent mortalitatis indi- oX,9pov aiwv,ov of the accursed (Keil, Lange, cium : Origen" (Willet). 7. "That they T. Lewis, Wordsworth); but either (3) lest might feel their degradation-quill vestes ex man should conceive the idea th:.t immortal- ea materia confect::c, belluinum quiddam ity might still be secnred by eating of the magis saperent, quam linere vel lanere-and tree, instead of trusting in the promised seed, be reminded of their sin" (Calvin). "As the and under this false impression attempt to prisoner, looking on his irons, thinkcth on take its fruit, which, in his case, would havo bis theft, so we, looking on our garments, been equivalent to an attempt to justify him- should think on our sins" (Trapp). 8. A self by works instead of faith (Calvin, :Mac- foreshadowing ,:,f the robe of Christ's right- donald); or (4) lest he should endeavour to eousness (Dclitzsch, Macdonald, Murphy, partake of the symbol of immortality, which Wodsworth, Candlish; cf. Ps. cxxrii. 9, he could not &,,,"'llin do until his sin was ex- 16 ; Isa. lxi. 10 ; Rom. xiii 14; Ephes. iv. piated and himself purified (cf. Rev. xxii. 24; Col. iii. 10). Bonar recognises in Jeho- 14 ; Candlish). The remaining portion of vah Elohim _at the gate of Eden, clothing the the sentence is omitted, anakoloutha or first transgressors, the Lord Jesus Christ, aposiopesis being not infrequent in im- who, as the High Priest of our salvation, passioned speech (cf. Exoci xxxii. 32; Job l1ad a right to tho skins of the burnt offer- xxxii 13; Isa. xxxviii. 18). The force of the ings (Levit. vii. 8), nnd who, to prefigure his ellipsis or expressive silence may be gathered own work, appropriated them for covering from the succeeding words of the historian. the pardoned pair. Vers. 23, 24.-Therefore (litera.lly, ::.nd) the Ver. 22.-And the Lord God said. Verba Lord God sent (or cast, shalach in the Piel fri.sultantis (Augustino) ; ironica reprobatio conveying the ideas of force and displeasure ; (Calvin). But "irony nt the expense of 11 cf. Dcut. xxi. 14 ; l Kings ix. 7) him forth wretched, tempted soul might well befit from the garden of Eden to till the ground Satan, but not the Lord" (Delitzsch), and is (i. e. the soil outside of paradise, which had altogether inconsistent with the footing of been cursed for his sake) whence he was grace on which man was placed immedintely tnkeu. Vide vcr. 19. So (am]) he drove upon his foll. l3ehold, the man is become 11e out the man (along with his guilty partner); one of ue. Not the nngels (Kalisch), but the and he placed (literally, caused to c.lwell) at Divine Persons (cf. eh. i 26). It is scarcely the east of the garden of Eden Cherubim. likely that Jehovah alludes to the words of 1. Griffins, like those of Persian and Egyp- tho tempter (eh. iii. 5). To know good and tian mythology, which protected gold-pro- evil. Implying 11n acqunintanco with good ducing countries liko Eden ; from carav, to and evil which did not belong to him in the tear in pieces ; Sanscrit, grivh; Persian, state of innocence. The lunguage seems to gii-iftcn; Greek, "fpv1r, "YP"'P; German, grip, hint thnt none-sided ucqunintnnce with good lcrip, greif (Eichhorn, Furst). 2. Divine nnd evil, such ns that possessed by the first steeds; by metathesis for 1·ech1ibir,i, from Jluir in the garden und the unfallon nnacls ,•acliab, to rido (Ps. xviii. 11 ; Gesenius, an heaven, is not so complete a knowledg~ of Lnnge). 3. "Bein11;s who approach to God  74 TUE BOOK OF GENESIS. [en. m. 20-24,