A manifestly new section begins with chap. 2:4, though with unmistakable reference to the chapter before, which it summarizes as an introduction to a fresh point of view that looks on to the end of chapter 3. The opening words here and elsewhere are supposed by some who deny neither Moses nor inspiration to indicate that Moses thus interwove separate documents preserved by the heads of the Semitic race, and that this fact is one of the strongest internal testimonies that we have to do with genuine historical records. No believer need deny the principle if God's inspiration be truly maintained. Moses truly have been inspired to incorporate ancient records where authentic, as Luke gives us the confidential letter of Claudius Lysias to Felix. Only it is hard if not quite impossible to conciliate some eleven such documents with the perfect unity that pervades Genesis, especially as a divinely ordered type, i.e., prophetically of the future. But the grand truth overlooked is the reality of divine inspiration and its incomparable character and depth. Documents or not, this is certain. And what document could there have been of the creation? God alone could have given that. Take also this first of “the generations “; how could even Adam have furnished anything of the sort?
“These [are; the generations of the heavens and the earth when they were created, in the day that Jehovah Elohim made earth and heavens.”
The change in the divine designation harmonizes with no less change in the subject matter and calls out phraseology in keeping with it. It is no longer as in chap. 1. “God” (Elohim) only, but “the LORD God” (Jehovah Elohim). We may see, not only here but everywhere, how wise is the design, and how worthy of God; for the instrument employed may not even have understood the full force of what was given him to write. On the one hand difference there is, though not discrepancy; on the other, call for the exercise of faith and spiritual intelligence. “By faith we understand.”
Of all attempts to solve the questions that arise, none so weak or crude as the fancy of distinct remains of independent authors here put together, not to say slashed or mangled. There is no account of creation but that which we have already had. Now we are told of the relations established, which bring in the specific title of divine government, Jehovah, and identify it with Him Who created all. Can aught be conceived more in place, right, and seasonable? It is impossible fairly to call the new section Jehovistic; for throughout Jehovah never occurs without Elohim, though on a few exceptional occasions easily explicable Elohim occurs without Jehovah. How in the least degree does a different writer account for the usage? It is at best a child's guess and can only mislead. See its absurdity in 1 Kings 18:36, 3936And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. (1 Kings 18:36)
39And when all the people saw it, they fell on their faces: and they said, The Lord, he is the God; the Lord, he is the God. (1 Kings 18:39), and in Jonah 1; 3; 4, &c.
Jean Astruc in 1753 seems to have first suggested the chimera in his “Conjectures sur les memoires originaux, dont ii parait que Moise s'etait servi pour composer le livre de Genese,” which appeared simultaneously at Brussels and Paris. He was a medical man of strong memory, wide reading, and mental activity, but totally devoid of depth or large views even in the science of his own profession. Yet a supposition equally shallow and easy of refutation, inadequate to meet the facts of the case, and barren of a spiritual thought or a godly feeling, drew after it not a few ingenious and learned Germans with their British and American admirers. For this but one circumstance accounts—the skeptical spirit that preceded and accompanied the last century of revolution. Astruc conceived a double set of longer documents by authors respectively Elohistic and Jehovistic, with nine or ten others of lesser extent, all independent. Even to give unity to such various materials was no small task. This some would assign to Moses: others are keen to bring down the unknown “redactor” or digester as late as is plausible by specious arguments. Of truth and divine design these daring speculators have no notion: God is in none of their thoughts. It is a trifle in their eyes to give the lie virtually to the Lord or any of the Twelve or Paul the apostle. To this their “higher criticism” speedily drags them down. It is a snare of the enemy.
As for scriptural usage, the facts are simple, and the principle plain. Elohim expresses the divine Being, the Originator of all other beings, with fullness of power displayed in wisdom and goodness, and so in contrast with man and creature weakness. Hence “God” is used generally where no specific manifestation is intended, or required; and the term is applicable to judges who represent God in delegated authority on earth, and to angels that execute His will from heaven, or even to the “gods many,” as the apostle speaks of heathen worship. The singular form, Eloah, occurs not only in Deut. 32:15, 1715But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. (Deuteronomy 32:15)
17They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. (Deuteronomy 32:17), &c., but with frequency from Job 3 to chap. 40, yet rarely in the Psalms and in the Prophets. Still more common is the kindred El, the Mighty One, not only in the Pentateuch (save Leviticus most appropriately) but in Job pre-eminently, as well as in the Psalms and the Prophets, often qualified and even compounded.
Jehovah is His personal name, “The Name,” and this in relationship with man on earth, especially with His people; the Self-existent and Eternal, always the proper name of the true God for those on earth, and in due time that by which He made Himself known as the covenant God of Israel, in Whose presence they were to walk—not El Shaddai, the Almighty God of their fathers, but the LORD God of their sons, His people. Ehyeh (I AM, Ex. 3:1414And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. (Exodus 3:14)) and Jah (Lord, Ex. 15:2; 17; 102The Lord is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father's God, and I will exalt him. (Exodus 15:2)
2Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? (Exodus 17:2)
2And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the Lord. (Exodus 10:2), &c.) are akin to Jehovah, but each used distinctively where a different author is untenable and sheer delusion. Neither is quite Jehovah God, the Governor of man; but as Jah is the absolutely existing One, so Ehyeh expresses His existence as the Everlasting Now consciously felt and asserted, therefore subjective, as Jah is objective.
Hence, in describing creation from first to last as in Gen. 1-2:3, God (Elohim) is the sole suited designation, as giving existence to everything that is, heavens, earth, and all in them. With no less propriety Jehovah Elohim at once appears when He establishes moral relations here below. Hence in chap. ii. alone man is seen (not simply as a creature, whatever his singular honor as head and lord of all on earth) but formed in immediate association with Himself, though his body be of dust. In chap. 2. only do we hear of the garden of delights, with its two mysterious trees, the scene of his trial. Here the lower creatures are “called” as man saw fit, having title from the Eternal God to name them. Here only we learn of the woman taken out of Adam and builded up divinely—she likewise “called” by her husband, yet as part of himself. Here have we no cosmogony as men say, but God, and the creature, in due relations. There is clear recognition of all in chap. 1, but new and special information of the most important kind morally, peculiar to chap. 2 and preparatory to chap. 3. Inconsistency there is none: only prejudiced ignorance can talk so. Still less is there contradiction, save in the mind and mouth of an enemy of God's revelation. The solemn facts of the fall are the continuation, and the same name follows regularly.
This is exactly what ought to be, were one writer inspired to write all three chapters. It was of all moment to know that the One true God, the Creator, is the living Judge of all the earth; and this is simply and impressively conveyed by the combined title. How much better as well as more dignified than by a labored human argument to prove it! In due time (chap. 17.) Jehovah appeared to Abram, the depositary of promise and chief patriarch of Israel, I am El-Shaddai (God Almighty) he. And God (Elohim) talked with him—not man nor angel, but the true God, Whose name is Jehovah. Yet not this but “God Almighty" was the revealed title of Him before Whom the patriarch and his sons were to walk. All the force and beauty of the truth is lost by the low and irreverent conjecture which dreams of so many authors using different names of God, with other points equally misunderstood. “Higher criticism,” indeed! It is really the criticism of the scissors and fit only for the dust-bin of learning without sense. Later still Israel were to have Jehovah given as their God, their national object of worship, and revealed ground of dependence; but He was none other than the God Who created the universe. What a shield against idolatry, had not man been a rebel, a weak and perverse sinner! “He that Was and that is and that is to come” will yet make good His promises in the kingdom. This of course failed under the first man and the old covenant, as everything does; but it will stand forever under the Second Man, the Messiah, and the new covenant when He appears in His glory.
In the chapters that follow it was enough in general to use one or other name alone; and they are invariably employed with purpose, not only throughout Genesis and the rest of the Pentateuch, but in the later historical books, in the Psalms, and in the Prophets. In no instance can they be shown to be confounded; in every case where the generic “God” is not used, special motive calls for “Jehovah “; yet these two by no means exhaust the designations we find. In Gen. 14 El-Elyon (the Most High God) dawns on us, reappearing also in the Psalms and the Prophets wherever it was most appropriate. It is that name of God which upholds His title as “possessor of heavens and earth,” to put down all rivals above or below, when the true Melchisedec appears in the exercise of His royal priesthood on the final defeat of the enemy, even before the last and eternal judgment. See Psa. 92:11<<A Psalm or Song for the sabbath day.>> It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, O most High: (Psalm 92:1), as well as Num. 24 and Dan. 4.
Thus Jehovah had been familiar enough from the first; but it was never before revealed to Israel, still less to others, as the specific ground of assurance to them and so of their appeal to Him. God Almighty was the assigned name on which their fathers relied as heirs of promise; and they never found it to fail. Henceforward the sons of Israel (in their greater circle of change than any other people) were to prove Him true, according to the perpetuity of His being, Who is sure to effect His promises in due time; for He is the same yesterday, and to-day, and forever. Alas! they became false witnesses to Jehovah, and even rejected the Object of all promise, Jehovah Messiah. Therefore God has hid His face from Israel for a while, and is now, by the Spirit, making Himself known under the gospel to all who believe, Jew or Greek, as “Father” (2 Cor. 6:1818And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. (2 Corinthians 6:18)), a still higher and nearer name than that of Jehovah, which was for earth as Father is in and for heaven. The word “Father,” like Jehovah, had been long known, but never all the given name of recognized relationship till the Lord Jesus Who eternally knew it as the Son in His bosom, after declaring it through His living ministry, sent it definitely to His brethren when He rose from the dead, having accomplished redemption (John 20:1717Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. (John 20:17)); and the Holy Spirit was given them subsequently, crying, Abba, Father.
Clearly therefore the same principle runs through the N. T. as well as the Old. The special name of God, definitely given, is expressive of the relationship in which He is pleased to be known: yet there is also not less but more enjoyment of “God” Himself as such. “The hour cometh and now is,” said our Lord, “when the true worshippers shall worship the Father in spirit and in truth".. “God is a Spirit; and they that worship must worship Him in spirit and in truth” (John 4:23, 2423But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24God is a Spirit: and they that worship him must worship him in spirit and in truth. (John 4:23‑24)). Both statements are profoundly true and weighty, but they are far from being the same. No key is so false and foolish as imputing the difference to different authors. But this is modern theology.
Nor is it otherwise with those titles disputed in Genesis, where the Spirit led Moses to employ each in accordance with the subject in hand. Even what might seem exceptional is susceptible of ready solution. The serpent is represented as saying (Gen. 3:11Now the serpent was more subtile than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? (Genesis 3:1)), “Yea, hath God said,” and the woman replies, “God hath said” (3), and the serpent rejoins, “God doth know” (5), never in the temptation saying, on either side, Jehovah Elohim. The claims of the divine Governor were in abeyance through the wiles of the evil one. Jehovah Elohim was no longer before the deceived woman. Otherwise the chapter invariably proclaims the two-fold name most appropriately. Now had it been a, composition made up by many successive hands, or the uninspired writing of even Moses or any other man, is it credible that a difference of such delicacy and expressiveness when duly considered could have appeared, to say nothing of the moral wisdom shown in the Elohim of chap. 1 and the Jehovah Elohim of chaps. 2, 3? The suggestion of independent authorship has no basis and therefore no real evidence to commend it; and were it conceded for the moment, it proves quite unequal to explain the single name or the compound, still less the intervening exception. The intention on His part Who inspired the writer renders all simple, especially when the reader learns to understand the propriety in each case.
In a general sense it will be seen that Elohim would have sufficed, and in some cases is most forcible and becoming; but the addition of Jehovah gives special relation and contextual beauty, especially on the supposition of the same hand. It was not nature or evolution that generated the heavens and the earth with their host. Elohim created all to make it as it was for man; as Jehovah Elohim tested man who fails in the face of every advantage. It would have been incongruous to have said Jehovah in describing the creation; and equally so to have said Elohim in laying down relationships. But the creation being attributed to Elohim, it was of all consequence to identify the Creator with the One Who orders all morally and governs man; and this is best expressed by the actually combined terms, Jehovah Elohim, and not casually but consistently till the sad end of the exiled pair, not without a blessed outlook left them on His part Who pronounced judgment on the serpent.
The self-vaunting “higher criticism” means the destruction of the deep interest and profit spiritually derivable from the inspired use of divine titles, as of all else in scripture. The truth is that there never was a drearier nullity, or a more palpable nuisance of learning falsely so called. Who can wonder, since God thereby is divorced from the scriptures? which they cut, apart from all fear of God, as a profane king of Judah the roll that he dreaded. In modern times as in ancient a vain and wicked illusion! God is not mocked. Other opportunities may occur in detail for laying bare the fragment hypothesis, as well as for clearing alleged inconsistencies and disproving what ill will claims to be corroborative evidence. But the main original plea is already shown to be as shadowy as it is unintelligent, as far as could be expected within a short paper such as the present. There is divine design in every change of God's name, as indeed in every other word which the Holy Spirit gave to be written by the chosen instruments.