Into whose nostrils did Jehovah-Elohim breathe the breath of life? Into man's, and man's alone. We have no reason to think it was so with angels even. The man who was made out of the dust of the ground was not in full proper relationship with God until God breathed the breath of life into him. On this depends the immortality of the soul; and all who dispute or doubt this truth fritter away its singular weight. Nor is it confined to such errorists. Those who have read Bp. Jos. Butler's works know that the great moralist failed to solve the difficulty of man's partaking in the resurrection, while other animals do not. There lies the secret. God breathed into man's nostrils the breath of life, and thus it was he became a living soul. Every other animal became a living soul materially and without this. Man alone of all that live on the earth stands in immediate relationship to God. He may sin against Him, and he, consequently alone of all on earth, will be lost forever. Thus the very fact that he has the breath of the Lord God in his nostrils will be the ground of his misery consequent on eternal exclusion from God. That God breathed into man, and he thus became a living soul, constitutes man's capacity for blessedness through belief of the truth, and for being so brought into the presence of God; as it is his misery when banished from Him for the rejection of Christ into the blackness of darkness forever.
Thus when we are informed simply about creation, we hear of Elohim; when it is not Elohim, but Jehovah-Elohim, we have moral relationship; for Jehovah, I repeat, is the characteristic name of relationship in the Old Testament, as Father is in the New. In the New Testament, indeed, it is not only a God who has a people, but a Father who has a family. That His Son became a man to die and rise again has made it possible for God, by redeeming grace, to bring us into the place of children and sons; and consequently our proper term of relationship to God is children, as His relationship to us is that of Father. But in the Old Testament Jehovah was the term revealed in due time.
Mark how all the chapter carries out the leading idea. First, we have his relationship to God in the matter of the garden, which was to be kept; but, besides, there was a moral test-he must not eat of the fruit of the tree of the knowledge of good and evil. Why (let me ask) was not this given in the first chapter? Because that chapter does not enter into moral relations; the second has it, because it does. Here we are in the presence of the solemn truth that God is Jehovah-God; that He is not merely a Creator, but establishes the creature, man, in relationship with Himself. Thus it is not only the Absolute, but He who is absolute chooses to form relationships between the creature and Himself. Not in the first chapter, but in the second, is this spread out before us livingly. The whole chapter proceeds on this ground.
Next we have here, and here alone, the animals brought for Adam to name. Thus is shown his relationship to those inferior to himself. He was the one to whom they belonged. There is nothing like this in the first chapter-no bringing of animals to receive their names from Adam; yet we see how consistent it is with the grant of dominion from Elohim recounted in that chapter.
To my mind this, as far as it goes, is just perfection as the word of God must be, instead of the hotch-potch of blunderers who strung together the inconsistent traditions of their own dark days. Such is what self-complacent unbelief has made of it. It appears to me that these critics are alike objects of horror and of compassion, and that what the Christian would desire for them is forgiveness from Him whose word they defame, because their incredulity has rendered them incapable of comprehending it. There is another, and only another, relationship that I will speak of, and this is the one that is last brought before us in this chapter. Relationship to God we have seen tested by the tree. Adam was to till the garden, and keep it, using all freely, but with his obedience tested by a single restriction. Then relationship to the creature is seen, where the various animals were brought before him to he named. But there was a help-meet wanted. How did God meet this need? In a way admirably wise, not by an absolutely fresh creation, but by forming a portion of the man into a woman, thus reminding him what the woman was and should be towards him-that she was part of himself.
Who, beforehand, could ever have thought of such a way? Who does not feel the beauty and appropriateness of the work and the word of God? How vain and unworthy the notions of the heathen as to all this! Alas! I know that some have sunk so low as to mock at this very fact, and the record of it. Perhaps they may never have known their duty toward the woman dependent on them (and if so, sure to be degraded by them). But the word of God puts everything in its place, and reminds the man, and the woman too, of that special relationship; for there was but the man and the woman-not one man and two women, but only one man and one woman. From the beginning it was so; to the end it ought not to have been otherwise. Thus it was God made them; and this the Son of God cited to vindicate His Father, putting guilty selfish man to shame. But He also made the woman out of man, and man discerned the fact at once. Though he had been in a sleep, had an instinctive sense how matters stood.
Thus everything was in chapter 2 put in its proper place-the relationship of man with woman, as before with the inferior creation, and with God Himself.
May the Lord bless all His word, and give us unfeigned confidence in all that He has written, without losing the sense of being learners! If God has given us power to teach in our little measure, may this never take us out of the place of discipleship! It is only "in part" that any of us know and I am sure that we ought to abound in forbearance-forbearance in everything short of dishonor to Christ, yea, even this where it may be done ignorantly, provided it be not deliberate persistent rejection of the testimony of God. May that which has been just brought before you contribute, however little, to the help of the children of God; and may it win the confidence of those that are not children of God, exposing foolish speculation under the garb of wisdom, but a wisdom that is as hollow as man himself is without God!
The end.
(Continued)