THE CREATION--FALL OF MAN

THE CREATION--FALL OF MAN
CREATION
The first transaction recorded in history is the creation of the world. “In the beginning God created the heaven and the earth.” Genesis 1:1. This work is worthy the amazing power of that Supreme Being by whom it was executed. The idea of creation is truly sublime. It is, indeed, so vast that ancient as well as some modern philosophers have denied the possibility of creation, and hence have invested matter with the attribute of eternity, making it coeval with God.
From the infallible testimony of God, we infer that the material elements, of which organic forms and worlds are composed, were the product of the same creative power, so clearly seen and understood by the things that are made. So reasons the apostle, Hebrews 11:3.
In the book of Genesis, the “beginning” of everything is ascribed to the creative power of God; and we are informed that over the formless and chaotic earth, darkness reigned, and “that the Spirit of God moved” or brooded “upon the face of the waters,” bringing order out of confusion, light out of darkness, and this beauteous earth into a fit condition for the residence of man, and the subsistence of animal and vegetable life.[11]
[11] Between the creative act, described by the words, “In the beginning God created the heaven and the earth,” and the organizing work, commenced on the first of the six days, an indefinitely protracted interval of time seems evidently to have elapsed. The facts of geology, so far as they seem at variance with the sacred record, belong to what has been denominated a pre-adamic earth, the time-periods of which were long enough for the development and growth of those gigantic species of animal and vegetable formations, found in the subterranean cabinets of fossil remains. The learned Prof. Moses Stuart, though an anti-geologist, in commenting on the first verse in Genesis, remarks; “All order and arrangement plainly seem to be considered by the writer of Genesis 1 as having been effected after the original act of creation. … The original act of creation, as understood by the sacred writers, appears plainly to have been the calling of Matter into being, the causing of it to exist; and out of this the heavens and the earth were afterwards formed, i.e., reduced to their present order and arrangement.” The Rev. John Harris, D.D., as the result of a very elaborate investigation, says: “On the whole, then, my firm persuasion is, that the first verse in Genesis was designed, by the Divine Spirit, to announce the absolute origination of the material universe by the Almighty Creator; and that it is so understood in other parts of Holy Writ; that, passing by an indefinite interval, the second verse describes the state of our planet immediately prior to the Adamic creation; and that the third verse begins the account of the six days' work.” These views are not new--they were adopted by some of the most learned of the early fathers of the Christian Church, long before the science of geology was known. Gregory Nazianzen and Justin Martyr suppose an indefinite period between the creation and the first ordering of things. Basil and Origen are still more explicit. To these might be added Augustine, Theodoret, Episcopius, and others, whose interpretations imply the existence of an indefinite interval between the creation, as narrated in the first verse of Genesis, and that of which an account is given in the following verses. (See Wiseman's Lectures, and Buckland's Bridgewater Treatise.)
During this indefinite interval between the primordial creation and the Adamic creation, millions of ages might have intervened, thus affording ample time for the productions, growths, formations, deposits, and transitions which the modern science of geology has brought to light. As Dr. Kitto remarks in his Bible Illustrations: “Whatever facts are recorded in the Book of God, the volume of earth confirms ; and for other facts unrecorded in Scripture, which are written in his stony volume, a sufficient interval of silence and time is afforded.”
Thus it appears that the phenomena, developed by prying open the long-sealed, stony pages of God's ancient book of nature, are found, in their ultimate results, to be in accordance with His inspired volume--Ed.
It is unfortunate that people felt the need to accept theory over the facts of Scripture, to the point they would edit the great writings of scholars to spout their ignorance and lack of faith. As time has proven, there is no justification for these vast geologic ages which were only a means of denying the power of God, and even the existence of God. The flood has always been the answer to the layers of sediment. For there to be fossils, they had to be instantly buried under specific conditions to preserve the evidence that they existed. Otherwise, they would have rotted away as is observed everywhere today
The Almighty architect said, “Let there be Light, And there was Light.” With respect to this expression, Longinus, that great judge of the beautiful and sublime, says, “It is the most noble and lofty example of sublimity that imagination can conceive; it commands things into existence, speaks with the voice of supernatural authority, and is the language of God.” “And God saw the light that it was good, and he divided the light from the darkness, calling the light day, and the darkness night; and the evening and the morning were the first day.” Surprising display of Omnipotence to illuminate a whole system in so short a time, and appoint the proper portions of light and darkness to every part of the universe!
Who, with an intelligent mind and a sensitive heart, can look upon the glorious scenes and objects around him, without emotion; and, if piety be an inmate of his bosom, without adoring reverence and filial love to Him who made them all? And yet it is most true that the beauties and sublimities of the natural world are exhibited in vain to the generality of mankind. Engaged in other pursuits, or degraded by evil passions, or besotted by self-indulgence, the most magnificent, and the most soothing scenes which mark the power or the goodness of God, are equally unnoticed and despised by many who ought to feel most interested in them.
“Wandering oft, with brute unconscious gaze
Man marks not” Him--“marks not the mighty hand,
That, ever busy, wheels the silent spheres--
And as, on earth, this grateful change revolves,
With transport touches all the springs of life.”
THE FIRMAMENT
The waters being still dispersed over the face of chaos, the Almighty was pleased to separate them from each other, and restrain their current within proper bounds. He divided those above the firmament from those beneath, and parted the waters of the earth from the watery atmospheres. The firmament[12] formed on this occasion was called heaven, and, with the separation of the waters, completed the second day of the creation. Light being formed, and the waters separated from each other, the Almighty, on the third day, commanded that the waters beneath the firmament should he gathered together, and dry land appear. The waters, accordingly, fled into deep valleys, and recesses of the earth, the lofty mountains raised their towering heads, and the lesser hills displayed their pleasing summits. As the great Creator designed the earth for the future habitation of man and beast, it was no sooner separated from the waters, than he gave it a prolific virtue, and endowed it with the power of vegetation. The surface was immediately covered with grass for cattle, which was succeeded by herbs, plants, and fruit-trees, proper for the nourishment of man. All those were instantly in a state of perfection, that they might be ready for the use of those inhabitants for whom they were designed.[13]
[12] The Hebrew word which we translate firmament, signifies a curtain, or anything stretched out and extended. The term is not only applied to the sky, but to the atmosphere, and in this place seems particularly to refer to that extent of airy matter which encompasses the earth, and separates the clouds from the waters on the earth.
[13] Though the first fruits of the earth were all produced without any seeds, by the bare command of God yet, to perpetuate the same, each kind contained its own seed, which being sown in the earth, or falling, when ripe, from the plants themselves, should continue in succession to the end of the world.
The Almighty Creator, having prepared such necessaries as he thought proper on earth, for the use of its intended inhabitants, on the fourth day formed those two great luminaries of heaven called the Sun and Moon! the former of which he appointed to rule the day, and the latter the night. He likewise formed the planets, fixed their gravitation and vicissitudes, and appointed their regular courses, that they might divide time and distinguish the seasons. By means of these luminaries the atmosphere was rarified, and by their influence on the planets, was promoted the office of vegetation.
ANIMATE CREATION
The creation of the first four days consisting of things inanimate, on the fifth God pronounced his omnipotent fiat, for the production of living creatures, saying, “Let the waters bring forth abundantly the moving creature that hath life, and fowls[14] that they may fly above the earth in the open firmament of heaven.” He was pleased to form these creatures of different shapes and sizes; some very large[15], to show the wonders of his creating power, and others exceeding small, to display the goodness of his indulgent providence. After he had created them, he gave them his blessing, by bidding them, be fruitful and multiply; enduing them, at the same time, with a power to propagate, in a prolific manner, their respective species. And thus were completed the works of the fifth day.
In the beginning of the sixth day God created the terrestrial animals, which the sacred historian has divided into three classes, namely,
1. Beasts, or wild creatures, such as lions, tigers, bears, wolves, etc.
2. Cattle, or domestic animals, for the use of men, such as bulls and cows, sheep, hogs, horses, asses, etc.
3. Creeping things, such as serpents, worms, and various kinds of insects.
[14] From this expression, some are of opinion that fowls derive their origin from the water as well as the fishes; while others, with equal reason, suppose them to have been made out of the earth, agreeably to the following passage in Genesis 2:19 : “Out of the ground God formed every beast of the field, and every fowl of the air.” But these two texts are easily reconciled, when we consider that neither denies what the other asserts. It is to be observed, that some fowls live mostly in the water, others partly on land and partly on water, while a third sort live altogether on land. This diversity countenances the opinion of many of the ancients, that they were made partly out of the water, or of both mixed together.
[15] The words in the text are, And God created great whales. But this expression must not be confined to the whale alone; it undoubtedly implies fish of an enormous size, of which there are various species, that differ both in their form and magnitude.
ADAM
The omnipotent Creator having made these abundant preparations, crowned his work with the formation of the grand object, Man, for whose use they were designed. He said, Let us make man in our own image, after our likeness.[16] And, to show that the creature he was now about to form should be the master-piece of the creation, and (under his auspices) have supremacy over the whole, he further says, and let him have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. In the formation of man's body, God made choice of the dust of the earth, after which, having infused into him an immortal spirit, or, as the text says, breathed into his nostrils the breath of life, he became a living soul.[17]
[16] What a noble and majestic expression was this, and how consistent with the nature of that Almighty. Being by whom it was spoken! In the formation of other creatures, God says, Let the earth or the waters bring them forth; but here (as if man was to be made only a little lower than the angels) he says, Let us make him in our image--that is, let us make him like our self; let us endue him with all those noble faculties that will raise him above the animal creation, and make him not only to bear our image in the lower world, but also qualify him for the enjoyment of those blessings that are to be found at our right hand, to the full extent of eternity.
[17] Josephus says, that after God had created man, he called him Adam, which in the Hebrew signifies red from the earth with which he was made being of that color.
As soon as Adam began to experience the consciousness of his existence and intellectual endowments, he would very naturally direct attention to the animals around him, desirous of knowing whether his relation to them was one of security and peace. To relieve his mind of any disquieting apprehensions, be was assured by the Creator that they all were to be subject to his authority. As a pledge of such authority, they were moved to appear before him, that he might give them such names as would distinguish their species and indicate their natures.[18]
[18] The great poet, Milton, on this occasion, expresses himself as follows:
“As thus he spake, each bird and beast, behold
Approaching, two and two ; these cowering low
With blandishment; each bird stooped on his wing
I named them as they passed, and understood
Their nature, with such knowledge God endued
My sudden apprehension!”
EVE
On perceiving that all these animals appeared in pairs, Adam would, as may be supposed, desire and expect to find a companion kindred to himself, and fitted to be a partner and help-meet. To meet this want God took one of his ribs, and created a woman, whom the man named, and gladly recognized as one with himself. “This,” said he, “is now bone of my bone and flesh of my flesh,” language which referred to the nearness of the conjugal relation, as a partnership of love. It thus was intimated that the marriage bond was to be regarded as indissoluble.[19]
[19] The general name for woman, in the Hebrew tongue, is Issa; but this woman, being the first, was (after the fall) called Eve, which signifies the mother of human kind.
SEVENTH DAY
This was certainly the last act [20] of the whole creation, which, by the almighty power of God, was made perfect in the space of six days; at the close of which the great Creator took a survey of the whole, and pronounced it good, or properly adapted to the uses for which it was intended. The next day (which was the seventh from the beginning of the creation)[21] God set apart as a time of solemn rest from his labors. He blessed and sanctified it; and to impress mankind with a just sense of his infinite wisdom, power, and goodness, ordered it ever after to be kept sacred.[22]
[20] Though the sacred historian does not, in a particular manner, mention the formation of Eve till some time after that of Adam, yet it is not in the least to be doubted but they were both created on the same day. This, indeed, evidently appears from the relation of the works of the sixth day, Genesis 1:27, where, after the words, God created man in his own image, are added, male and female created he them.
[21] It is not directly ascertained at what time or season of the year the world was made; but, from the trees being laden with fruit (of which history informs us our first parents did eat), it is most reasonable to suppose that it was at or near the autumnal equinox.
[22] Thus was the seventh day appointed by God, from the very beginning of the world, to be observed as a day of rest by mankind, in memory of the great benefits received in the formation of the universe. It has been a question, among the learned, whether any sabbath was observed before the promulgation of the law by Moses; but the most judicious commentators agree that Adam and Eve constantly observed the seventh day, and dedicated it in a peculiar manner to the service of the Almighty; and that the first Sabbath, which Philo (one of the most ancient writers) calls the birth-day of the world, was celebrated in Paradise itself which pious custom, being transmitted from our first parents to their posterity, became in time so general that the same Philo calls it the universal festival of mankind.
When Adam first beheld the fair partner of his life, who was presented to him by her Almighty Creator, he was struck with a secret sympathy, and, finding her of his own likeness and complexion, he exclaimed with rapture,[23]
This is now bone of my bone, and flesh of my flesh. He easily foresaw that the love and union which were now to take place between them were to be lasting. The Divine Hand which conducted the woman to Adam did it in the light of a matrimonial father; and having joined them together, he pronounced this benediction, Be fruitful and multiply, and replenish the earth; intimating, that, as he had given them dominion over every part of the creation, they, by being themselves fruitful in the procreation of children, might live to see the earth replenished with a numerous progeny.
THE GARDEN OF EDEN
To facilitate the intended happiness of our first parents, the Almighty Creator had provided for their residence a most delightful spot called Eden,[24] which was watered by an extensive river divided into four streams. It was furnished with all kinds of vegetables, among which were two remarkable trees, one called the Tree of Life,[25] and the other the Tree of Knowledge,[26] by the latter of which Good and Evil were to be distinguished. Into this earthly paradise did the Almighty conduct Adam and Eve, giving them orders to take care of the garden, and superintend the plants. He granted them permission to eat of the fruit of every tree, except that of the Tree of Knowledge of Good and Evil. This he strictly charged them not even to touch, on the penalty of incurring his displeasure, and thereby entailing upon themselves and their descendants, mortality, diseases, and death. With this small restraint God left them in the garden of Eden, where everything was pleasing to the sight, and accommodated to their mutual enjoyment.
[24] There is probably no subject on which such a diversity of opinions has been entertained as concerning the site of the Paradise in which the progenitors of mankind were placed. Mohammedans even believe that it was in one of the seven heavens from which Adam was cast down upon the earth after the fall, “Some,” says Dr. Clarks, “place it in the third heaven, others in the fourth; some within the orbit of the moon, others in the moon itself; some in the middle regions of the air, or beyond the earth's attraction some on the earth, others under the earth, and others within the earth.” Every section of the earth's surface has also, in its turn, had its claim to this distinction advocated. From this mass of conflicting opinions we shall select the two which have been supported by the most eminent authorities, and which seem to have the strongest probabilities in their favor.
It has been assumed that in whatever situation, otherwise probable, the marks by which Moses characterizes the spot are to be found, there we may suppose that we have discovered the site of Paradise. In fixing the first probability, the all but unquestionable fact that the known rivers Euphrates and Tigris are mentioned as two of the four rivers of Eden, is of the greatest importance; and therefore the most exact inquirers have not sought for the spot at any point distant from those rivers. The Euphrates and Tigris being thus identified with two of the rivers of Eden, there has remained a great latitude in the choice of a site for the garden, some looking for it near the source of those rivers, and others seeking it in the low and flat plains through which they flow in the lower part of their course.
The first position places Eden in Armenia, near the sources of the four great rivers Euphrates, Tigris (Hiddekel), Phasis (Pison), and the Araxes (Gihon). The similarity of sound between Phasis and Pison is considered to strengthen this opinion, as does also the similarity of meaning between the Hebrew name Gihon and the Greek Araxes, both words denoting swiftness.
One consideration that induced a preference for this site is, that the advocates of this opinion considered “heads,” as applied to the rivers which went forth from the garden, to mean “sources,” which would therefore render it natural to look for the terrestrial paradise in a mountainous or hilly country, which only could supply the water necessary to form four heads of rivers. But others, those who would fix the site toward the other extremity of the two known rivers, reckon it sufficient, and indeed more accordant with the text, to consider the four heads” not as sources, but as channels--that is, that the Euphrates and Tigris united before they entered the garden, and after leaving it divided again, and entered the Persian gulf by two mouths ;thus forming four channels, two above and two below the garden, each called by a different name. “The river or channel,” says Dr. Wells. “must be looked upon as a highway crossing over a forest, and which may be said to divide itself into four ways, whether the division be made above or below the forest.” With this view, some writers are content to take the present Shat-ul-Arab (the single stream which is formed by the confluence of the Tigris and Euphrates, and which afterward divides to enter the gulf) as the river that went through the garden; but as Major Rennell has shown that the two great rivers kept distinct courses to the sea until the time of Alexander, although at no great distance of time afterward they became united, other writers are contented to believe that such a junction and subsequent divergence did, either in the time or Moses or before the deluge, exist in or near the place indicated. The deluge must have made great changes in the beds of these and many other rivers, amid inferior agencies have alone been sufficient greatly to alter the ancient channels of the Tigris and Euphrates. This is not only rendered obvious by an inspection of the face of the country, but the memory of such events is preserved by local traditions, and they are even specified in the writings of the Arabian geographers and historians. Thus, then, of the two most probable conjectures, one likes the terrestrial Paradise in Armenia, between the sources of the Euphrates, Tigris, Phasis, and Araxes; and the other identifies the land of Eden with the country between Bagdad and Bussorah; and, in that land, some fix the garden near the latter city, while others; more prudently, only contend that it stood in some part of this territory where an ancient junction and subsequent separation of the Euphrates and Tigris took place.
[25] This tree is supposed to have been so called from its having in it a virtue not only to repair the animal spirits, as other nourishment does, but likewise to preserve and maintain them in the same equal temper and state wherein they were created; that is to say, without affecting the party who used it with pain, disease, and decay.
[26] There are various opinions concerning the nature and properties of the Tree of Knowledge, which was forbidden to our first parents. Some think it had a baneful quality, directly opposite to that of the Tree, of Life; while others imagine it is thus called by the sacred historian, because, directly after Adam and Eve had eaten of it, they became sensible of the good they had lost, and the evil they had incurred, by their disobedience.
Thus fixed in the most beautiful situation, possessed of innocence, devoid of guilt. and free from care, the happiness of our first parents appeared complete:
“Perfection crowned with wondrous frame,
And peace and plenty smiled around;
They felt no grief, they knew no shame,
But tasted heaven on earthly ground.”
TEMPTATION
But, alas! their bliss was transient, their innocence fleeting, and their exemption from care very short.
All animals at this time were social in their tempers, except the serpent,[27] who was equally subtle and envious. This malignant creature, viewing the felicity of the first pair with those painful sensations which are natural to depravity of heart, determined to allure them from their innocence, and stimulate them to the crime of disobedience. In consequence of this infernal design, he began by persuading Eve to taste the prohibited Tree of Knowledge, telling her,[28] that, by so doing, both herself and her husband would immediately be sensible of the difference between Good and Evil, acquire much additional happiness, and even not be inferior, in point of wisdom, to God himself.
[27] It is generally thought that this was the work of Satan, who, to effect his purposes, assumed the figure of a serpent.
[28] The narrative of the temptation has been regarded by some interpreters as allegorical, because the power of speech and the faculty of reason are ascribed to the serpent. But the whole narrative, of which this is a part, is clearly historic; and as the sacred writer would not be likely to mix the allegorical and the historical in his record, the conclusion is very evident that the literal interpretation of the narrative is the true one, and that the presence and the agency of a real serpent must be considered as a matter of fact. Of course it will be conceded that the utterance of words was supernatural. There is clear evidence, however, of the agency of a higher power concealed under the serpent's form--a malignant spirit of evil--that used the serpent in executing his malevolent design.-Ed.
FALL
Unhappily the artifices of the serpent prevailed. Eve gazed on the tempting fruit till her appetite was inflamed; its beautiful hue made her fancy it a most delicious food; and she at length sacrificed her duty to gratify her curiosity. She stretched forth her presumptuous hand, took of the baneful fruit, and ate her own destruction.
“_______________She plucked, she ate;
Earth felt the wound, and nature from her seat,
Sighing through all her works, gave sign of woe
That all was lost.”
Pleased with the taste of the fruit, and fancying herself already in possession of that additional happiness the serpent had promised her, she flew to Adam, and enticed him to participate in her crime.
“_______________He scrupled not to eat
Against his better knowledge--
Earth trembled from her entrails, as again
In pangs, and Nature gave a second groan
Sky lowered, and muttering thunder, some sad drops
Wept, at completing of the mortal sin.”
Remorse, the natural consequence of guilt, now opened their eyes to each other's nakedness. No longer shielded by innocence from shame, they were mutually shocked at the reciprocal indecency of their appearance; and they sewed fig-leaves together and made themselves aprons. That is, they tied or twisted together the broad leaves of the fig-tree, so as to form a girdle for the loins, being prompted by the impulse of shame to the expedient of an artificial covering for their persons.
SHAME
While they were in a state of innocence, they no sooner heard the voice of God approach them, than they ran with ecstasy to meet him, and with humble joy welcomed his gracious visits; but now their Maker was become a terror to them, and they a terror to each other. Their consciences painted their transgression in the blackest colors, all hope was banished, and nothing remained but horror and despair.
When, therefore, after their transgression, they heard the voice of the Lord in the garden, instead of running to meet him as before with cheerfulness and joy, they flew to the most retired part of it, in order to conceal themselves from his sight.
But the Almighty soon called them from their dark retreat; and, after a short examination, they both acknowledged their guilt. The man attempted to excuse himself by laying the blame on the woman, and pleaded her persuasions as the cause of his criminality. The woman endeavored to remove the crime from herself to the serpent; but the Almighty thought proper to make all three the objects of his distributive justice. As the serpent had been the original cause of this evil, God first passes sentence on him, which was, that (instead of going erect as he did before the fact) he should ever after creep on his belly, and thereupon become incapable of eating any food, except what was mingled with dust. The woman was given to understand that she had entailed upon herself sorrow from conception, pain in childbirth, and subjection to her husband. The punishment of Adam consisted in a life of perpetual toil and care,[30] in order to keep in due subjection those passions and appetites, to gratify which he had transgressed the divine command.
[30] The words in the text are, in the sweat of thy face shalt thou eat bread; which Implies that labor alone should produce what, if he had not transgressed, nature would have spontaneously bestowed.
EVICTION FROM EDEN
The awful decree being thus solemnly pronounced, as well on the author of the offence, as the offenders themselves, the Almighty, to enhance their sense of the crime, and the tokens of his resentment, expelled the guilty pair from the blissful regions of paradise, after which he placed at the east end of the garden a guard of angels, in order not only to prevent their re-entrance, but to secure the forbidden fruit from the unhallowed hands of polluted mankind.
Thus, by this original pollution, fell our first parents, who, from the happiest condition that can be conceived, plunged themselves into a state of wretchedness, and thereby entailed misery on their descendants.