15 And I will put enmity be- | seed: it shall bruise thy head tween thee and the woman, and and thou shalt bruise his heel. between thy seed and her r Matt. 3. 7. & 13. 38. & 23. 33. John 8. 44. Acts 13. 10. 1 John 3. 8. s Ps. 132. 11. Is. 7. 14. Mic. 5. 3. Matt. 1. 23, 25. Luke 1. 31, 34, 35. Gal. 4. 4. t Rom. 16. 20. Col. 2. 15. Hebr. 2. 14. 1 John 5. 5. Rev. 12. 7, 17. eat dust alone of, or more than, other creatures; but that it should eat dust, which is certainly the fact. But the phrase has a tropical import. 'Eating the dust' is but another term for grovelling in the dust, and this is equivalent to being reduced to a condition of meanness, shame, and contempt. Thus the prophet Micah speaking of the nations being confounded, says ch. 7. 17, 'They shall lick the dust like a serpent,' i. e. they shall be utterly overthrown and made vile, debased, and contemptible. Such a between men and snakes. punishment would be utterly disproportioned to the crime; and it would be signally unworthy the divine majesty to array itself in all the terrors of avenging wrath in order to declare so unimportant a fact. Some further and higher meaning then it must have been intended to convey, and what else could that be than a symbolical prediction of Satan's continued hostility to man, and of the final subjugation of his empire in the world by the Redeemer, here pointed out as 'the seed of the 15. And I will put enmity, &c. The woman.' It is clear, however, beyond double sense or twofold application of all contradiction that the sentence does, the terms of the serpent's curse, the in the first instance, apply to the natone having reference to the instrument, ural serpent.- -T Between thy seed the other to the agent, is to be recog- and her seed. That is between thy nised here also. Nothing is more no-posterity and her posterity, as seed is torious than the fixed and inveterate often used for children. By the seed antipathy which naturally subsists be- of the serpent is to be understood all tween man and the whole serpent tribe. wicked men who are called serpents, A hatred of serpents is apparently inhe-generation of vipers, children of their rent and instinctive in every human breast, and may be considered, as perhaps it was designed, as a shadow of that deeper and more irreconcilable hatred which was henceforth to exist between the seed of the woman and their great enemy, the devil, the old serpent. It could be no present consolation, nor ground of future hope to Adam, to learn that serpents should sometimes bite the heels of his posterity, while they in return, should sometimes trample these disgusting creatures to death. Nor in this can we discover any particular connection or correspondency with the offence; for so dire an apostacy would certainly be visited with some greater vengeance than the antipathy father the devil; and as the seed of the woman is set in opposition to these, it must necessarily follow, since Eve is the natural mother both of good men and bad men, that it denotes a limited portion of the human race, including first and chiefly the Lord Jesus Christ, who in allusion to this promise is called by way of eminence the seed, Gal. 3. 16, 19, who came 'to destroy the works of the devil,' Heb. 2. 14. 1 John, 3. 8, and secondly, all the members of Christ his true people, the sincerely pious in every age and country. These constitute the spiritual body here called the seed of the woman, and they all bear the most implacable hatred to the wicked one, while he on the other hand is ac 16 Unto the woman he said, I and thy desire shall be to thy will greatly multiply thy sorrow husband, and he shall rule over and thy conception; " in sorrow thee. thou shalt bring forth children: u Ps. 48. 6. Isa. 13. 8. & 21. 3. John 16. 21. 1 Tim. 2. 15. tuated by an equally deadly hostility against them, and is incessantly plotting their injury and ruin. The warfare between these contending parties now commenced which has ever since been kept up, and will continue till a complete victory over the devil and his angels shall be obtained by Christ and his people. It shall bruise thy head. Heb. it, or he, shall bruise, smite, or crush these as to thy head; the masculine he denoting that Christ is more especially to be understood by the seed here spoken of. It was to be in consequence of his sufferings and death, and the power with which he was to be invested as Mediator, that the power of Satan was to be broken and a signal victory obtained over him. This was in fact the first gospel promise, and though Adam and Eve did not then probably understand its full import, yet it must have been a great consolation to them to be assured that the present advantage gained by the adversary was not to be a permanent one; that their posterity, though they might suffer in the struggle, should yet finally prevail and crush his evil empire in the world. Subsequently they were no doubt both instructed more largely in the bearing of the promise, and it is reasonable and charitable to presume that by faith in its provisions they received the pardon of their personal transgression, and again becoming heirs of that eternal life which they had forfeited by sin, were received at death into a far more glorious Paradise than that which they lost on earth. Shall bruise his heel. The least vital part in man, and where a bruise 1 w ch. 4. 7. x 1 Cor. 11. 3. & 14. 34. Eph. 5. 22, 23, 24. 1 Tim. 2. 11, 12. Tit. 2. 5. 1 Pet 3. 1. 5, 6. or injury would be attended with most trifling consequences. In a serpent, on the other hand, the life is more concentrated in the head. It is the head that is always struck at in the attempt to kill, and that which the serpent when in danger is most anxious to protect. From the malice of Satan he might suffer afflictions and p rsecutions, but in comparison with his better part they should be but as a bruise of the heel which could not endanger the spiritual and eternal life of the soul. This was out of the reach of the utmost efforts of the enemy. But as to him, his most vital part was most exposed, and upon that would the crushing foot of the promised seed fall with all its weight. 16. I will greatly multiply thy sorrow and thy conception. Meaning according to the Hebrew idiom, thy sorrow in conception, i. e. the sorrow and pain of pregnancy and parturition. In this sense the term 'conception,' occurs in several instances. See Gen. 16. 4. Judg. 13. 3.- -Thou shalt bring forth children. Heb. sons, under which term daughters also are comprehended, as appears from Ex. 22. 24. Ps. 128. 6.- -T Thy desire shall be to thy husband. Heb. npn teshukah. That is, thy desire shall be subject to the will and pleasure of thy husband; thine obedient regards shall be to thy husband; he shall be the lord of thy wishes and thus mainly control thy happiness. Arab. 'The direction of thee shall be with thy husband.' The same phrase occurs ch. 4. 7, to express tno deference and obsequious respect which Abel should evince towards Cain his elder brother, who was to possess this 17 And unto Adam he said, I ground for thy sake; in sorrow Because thou hast hearkened shalt thou eat of it all the days unto the voice of thy wife, and of thy life; hast eaten of the tree a of which I commanded thee, saying, Thou shalt not eat of it: b cursed is the y 1 Sam. 15. 23. Z ver. 6. a ch. 2. 17. b Eccl. 1. 2, 3. Isa. 24. 5, 6. Rom. 8. 20. 18 Thorns also and thistles shall it bring forth to thee; and thou shall eat the herb of the field: c Job. 5. 7. Eccl. 2. 23. d Job 31. 40. e Ps. 104. 14. whenever it shall universally prevail we may confidently hope that this part of her severe sentence will be done away. superiority in virtue of his birthright. The latter clause, therefore, 'he shall rule over thee,' is explanatory of the words. The sentence we understand as a prophecy rather than as an enact- 17. Hast hearkened unto. Hast givment which was to be always binding. en heed to, hast obeyed.-¶ Cursed It is, if we mistake not, the announce-be the ground for thy sake. As the ment of a fact that should occur with blessing of God upon any of his crearespect to a large portion of the sex and tures usually carries with it the idea of through a long period of time, but not increase, abundance, multiplication, so one that should hold universally or on the contrary the curse involves the perpetually. As Eve in yielding to the opposite of all this, and in relation to tempter acted alone without subjecting the earth implies, that it should be deher desires to the counsel or consent of prived in great measure of its fertility, her husband, so now as a penalty for that it should not pour forth its proher perverseness it is announced, that ducts in the same profusion, nor should she, in the persons of her descendants, man avail himself of them with the should be made to suffer from the cruel same ease, as before. Its productiveand tyrannical treatment of the other ness should be so far impaired that the sex. Instead of being considered as an fruits necessary to his subsistence equal and a companion, woman should should be, as it were, extorted from it be subjected to degradation and viewed with labour and toil, with weariness as little better than the slave of an im- and sweat. Extensive regions should perious master. We have only to con- be condemned to utter barrenness, sult the history of the race to see how while its spontaneous productions completely this has been fulfilled, par- should be thorns, and thistles, and briticularly in the East, in all ages downers, and weeds. That which in his state to the present time. Wherever the of innocence would have been merely light of Christianity has not penetrated, a pleasant recreation, was henceforth women have been invariably the subjects of oppression and have groaned in the bitterness of their lot, though often unaware that any higher destiny was ever designed for them. But the spirit of Christianity is opposed to this barArous lordship, and in proportion as it valls never fails to relieve woman marital authority and restore her to her proper grade in society; and to become a drudgery and a burden scarcely to be borne. This was to be for man's sake, or on account of his sin, or as far as he was concerned ; and as the earth was created for his use and made a part of his possession, it was right that it should become in consequence of the curse pronounced upon it instrumental in the punishment of its offending lord-one who had so 19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust f Eccl. 1. 13. 2 Thess. 3. 10. g ch. 2. 7. thou art, and hunto dust shalt thou return. 20 And Adam called his wife's h Job 22. 26. & 34. 15. & 12. 7. Rom. 5. 12. ses. Ps. 104. 29. Eccl. 3. 20. Heb. 9. 27. had before called her 'Isha' as a wife; here he calls her 'Havah' as a mother, though as yet in anticipation only. But the bestowment of the name indicated his faith in the promise of a future seed. Some however suppose that though the name was given by Adam, the reason here assigned for it was given by MoBut we may properly understand the phrase 'was the mother' as equivalent to 'was to be the mother,' and whether the clause be referred to Adam or Moses is of little moment. It is plain it is spoken by divine inspiration. It is a question of more importance to determine whether Adam, in the bestowment of this name, had respect to any thing farther than her being the natural mother of all mankind. The probabil greatly abused its bounties and shown himself unworthy of the provision made for his happiness. In sorrow shalt thou eat of it. That is, in painful and exhausting labour; whence the Psalmist Ps. 127. 2, speaks of eating the bread of sorrow, i. e. bread procured by excessive care and toil.- -T Thou shalt eat the herbs of the field. As a vegetable diet was undoubtedly designed for man from the beginning, by his here being appointed to eat of the herb of the field as a part of his punishment is implied probably that there was to be a change, a coming down, from the more grateful and delicious kinds of food to which he had been used in paradise. The original for field often signifies a cultivated field, and the implication may be, that he was hence-ity, we think, is, that Adam had an eye forth to eat of the fruit of those herbs more especially to the promise just givor grains which require the hand of til-en, that she was to be the mother of a lage for their production. seed that was to bruise the serpent's head, and so by being the progenitor of Christ was to be the mother of all that should have spiritual life in and through him; for 'as in Adam all die, so in Christ shall all be made alive;' 'the second Adam is made a quickening (i. e. life-giving) spirit;' 'in him was life, and he is the life.' All mankind by the first Adam are in a state of death, dead in trespasses and sins, but 19. Shalt thou eat bread. Heb. lehem. A general term for all kinds of food by which life is sustained. The sentence does not imply that all men were to devote themselves to the labours of agriculture, for there are various mechanical and other employments which it was foreseen would be equally essential to our highest well-being; but we are taught by the words that as a general rule some species of toilsome occu-Christ is a fountain of life by bruising pation is the appointed lot of all men; the head of the serpent, and destroying that they are not allowed to spend their him that had the power of death. All lives in idleness and sloth. This is con- his spiritual seed are the truly living firmed under the Christian dispensation, ones, and we see no reason why a spe2 Thess. 3 10, 'For when we were cial reference may not have been had to with you this we commanded you, that them in the prospective maternity here if any would not work neither should affirmed of Eve. The name in itself he eat.' considered is indicative rather of the quality of her posterity, viz. the living, than of the universality of the relation 20. And Adam called his wife's name Eve. Heb. Havah, life. Adam [B. C. 4004. name Eve, because she was the wife did the LORD God make 21 Unto Adam also and to his The is evident that he had respect to her would sig nify it in that which was her peculiar honour; but that was the most honourable of any thing that ever happen which she was to sustain; and as a name is given for distinction's sake, it would seem that the name Harah must have been expressive of something which should distinguish her both from Adam and from all other mothers, which it does not, if its meaning be restricted simply to the sense of natural life. changed her name from rd to her The annexed remarks of President Ed-honour, it is most likely wards on this passage go to set this subject in a still stronger point of view. 'It is remarkable that Adam had before given his wife another name, viz. Isha,ed, or that ever would happen concernwhen she was first created and brought to him; but now, that on the occasion of the fall, and what God had said upon it, he changes her name, and gives her a new name, viz. Life, because she was to be the mother of every one that has life; which would be exceeding strange and unaccountable if all that he meant was, that she was to be the mother of mankind. If that was all that he intended, it would have been much more likely to be given her at first, when God gave them that blessing, viz. 'Be fruitful and multiply,' by virtue of which she became the mother of mankind; and when mankind was hitherto in a state of life, and death had not yet entered into the world. But ing her-that God said that she should be the mother of that SEED, that should bruise the Serpent's head. This was the greatest honour that God had conferred on her: and we find persons' names changed elsewhere to signify something that is their peculiar honour, as the new names of Abraham, Sarah, and Israel.' Notes on the Bible, in loc. Not immediately or by direct agency, 21. Did the Lord God make coats. but he was the author of its being done; he prompted, taught, or ordered them to do it for themselves. God is often said to do that which he merely commands, causes, or permits to be done. The institution of animal sacrifice was that Adam should not give her this consequence of this Adam was enabled doubtless of divine appointment, and in name then, but call her Isha, and then, to provide himself with clothing. In after that, change her name, and call like manner it is said of Jacob, Gen. 37. her name Life, immediately upon their 3, 'Now Israel loved Joseph more than losing their life and glory, and coming all his children, because he was the son under a sentence of death, with all their of his old age, and he made him a coat posterity, and the awful, melancholy of many colours ;' i. e. he ordered or shadow and darkness which death has procured it to be made. See also Lev. brought on the whole world, occasion- 7. 8. Adam and his wife are mentioned ed by Eve's folly, is altogether unac-severally and distinctly that it might be countable, if he had only meant, that intin.ted that the clothing was adapted she was the mother of mankind. It is to the respective sex of each. moreover most probable, that Adam was probably founded the prohibition would give Eve her name from that Deut. 22. 5, 'The woman shall not wear which was her greatest honour, since it that which pertaineth unto a man, nei On this |