 |  |
A further change is seen in the fact that in the beginning the food of
man was:
'Every herb bearing seed ... and every tree, in the which is the fruit
of a tree yielding seed' (Gen. 1:29).
Immediately after the Fall, in Genesis 3, we read:
'Thou shalt eat the herb of the field; in the sweat of thy face shalt
thou eat bread' (Gen. 3:18,19).
When we come to Genesis 9 we find a further change:
'Every moving thing that liveth shall be meat for you; even as the
green herb have I given you all things' (Gen. 9:3).
It will be observed that in none of these instances does God give to
man, either fallen or unfallen, dominion over what we call today the 'forces
of nature'. The fullest dominion was necessarily that which was originally
given in Genesis 1, and the subsequent modifications, so far from extending
the sphere, imply serious limitations.
Before passing on to the real purpose of this study, which is to trace
man's departure from the divinely appointed bounds of dominion, as in the
case of Cain's line, it is perhaps necessary to correct a false view that is
often expressed, and is indeed countenanced by the A.V. translation of
Genesis 5:3. The usual view is that, whereas Adam was created in the
likeness of God (Gen. 5:1), all his posterity have been begotten in 'his'
(i.e. Adam's own) likeness and image -- it being implied that this is
something quite different. However, in Genesis 9, after the Flood, we read
that God said: 'Whoso sheddeth man's blood, by man shall his blood be shed:
for in the image of God made He man' (Gen. 9:6). And centuries after, James
wrote:
'Therewith bless we God, even the Father; and therewith curse we men,
which are made after the similitude of God' (Jas. 3:9).
The true intention of Genesis 5:3 is expressed by translating the
original as follows: 'And begat a son in this likeness, after this image' --
it being understood that the reference is to the opening verse of this
chapter. It is true that Adam fell, and that all men are fallen creatures,
but it is also true that men without exception are made after the similitude
of God, and in His image (1 Cor. 11:7).
When man sinned and was subjected to vanity, two courses were open to
him -- either meek acceptance of the new circumstances, with hope in
redeeming love as providing the only just and real solution, or a rebellious
breaking away from the path indicated by the Lord, and an attempt to palliate
the effects of the curse by means that would be but an extension of the
temptation, 'Ye shall be as God'.
The right spirit in this connection is exhibited by Noah's parents.
They evidently felt very sorely the effects of the curse, but instead of
casting about for some temporary measure to alleviate its immediate
consequences, they looked beyond and named their son Noah, saying: