Q.-Gen. 3:1717And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; (Genesis 3:17). Did God curse the ground as a blessing to Adam and his seed, or as a just punishment for his sin, as it is said, “for thy sake"? In the two following verses it would seem that there was no work before this; whereas in chap. 2:5 we read, “there was not a man to till the ground,” and again, in verse 15, “And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it.” Was this work or not? That is, was not the first position of “dressing” and “keeping” of the same character as the later one of “tilling the ground from whence he was taken” 23)?
E. T.
A.-That the ground was cursed because of Adam's sin is what scripture plainly states, That there was no “work” before his fall is not so stated. Man placed in the garden “to dress it and to keep it” shows that it was not God's will that His creature should be idle. But there was no “toil” or “sorrow” connected with such occupation. Now thorns and thistles were to appear, and in the sweat of his face was man to eat bread. Weariness is known, and so also the sweetness of rest after labor. Idleness was one of the iniquities of Sodom (Ezek. 16:4949Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. (Ezekiel 16:49)). It had no place in innocency, nor will it be compatible with the millennium (Amos 9:1313Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. (Amos 9:13)), when “the wilderness and the solitary place shall be glad; and the desert shall rejoice, and blossom as the rose"; nor—may we not add?—with the eternal state (Rev. 21). Labor here is good for all, and in it there is profit. For out of evil God can and does bring good.
It may be instructive to compare the case of Levi as an instance of God making His judgment an occasion of blessing. Gen. 49:77Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel. (Genesis 49:7) says, “I will divide them in Jacob, and scatter them in Israel.” But in Deut. 33:1010They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar. (Deuteronomy 33:10) we see how their being thus divided and scattered is overruled for more effectually teaching “Jacob thy judgments, and Israel thy law.” “Where sin abounded, grace did much more abound.”
Q.-Luke 23:4545And the sun was darkened, and the veil of the temple was rent in the midst. (Luke 23:45). Why in this Gospel is the rending of the veil noted as preceding the giving up of the ghost by the Lord Jesus, whilst in Matthew and Mark it is given as following Christ's death?
W. G. T. B.
A.-Luke not seldom departs from the strict sequence of time, and delights in giving us the moral accompaniments or results of the ways, words or work of the Lord Jesus. Mark more particularly, and, in part, Matthew also, furnish us with the chronological order. But in this instance neither of the three appears to afford definite marks warranting us to say absolutely whether the rending was before or after our Lord's death. The darkness past, and God's holy judgment borne, He could now say, “Father, into thy hands I commend my spirit,” and then expire. The truth would not be without Luke's account, which is as necessary for us as the record of the other Evangelists. In the four Gospels we have God's full and complete account of Christ's atoning work.