Commentary Upon Genesis 1-3, Book 3 · Chapter 3 · Verse 23
VERSE 23.
THerefore the Lord God ſent him forth from the garden of Eden] The place of pleaſure, and ſtore-houſe of plenty: how he ſent him out, whether by expreſſe command, or otherwiſe, it is not material.
To till the ground from whence he was taken] An hard task, conſidering what curſe God had laid upon the earth, and how unprovided he was of all neceſſaries for that imployment: And yet no wrong to Adam, who was no heir to Paradiſe, being created out of it; as is evident by this expreſſion, and is now put into no worſe condition then that in which he was created.
God, we ſee then, conſiders Adams weakneſſe, and therfore in mercy towards him, to prevent his falling into a ſecond ſin, ſhuts him out of that place where he might have allurements to draw him into it. Thus even his judgements are ſtill tempered with mercy: but the Obſervation to be drawn out of the Conſideration thereof in general, we have handled already more particularly; We may
1 OBSERVE, God oftentimes with-holds from us, or deprives us of many bleſſings for our good.
Obſerve. 1 HEnce Agur deſires that God would not heap wealth upon him, leſt he ſhould forget God, Prov. 30.9. The Pſalmiſt found that proſperity made him ſecure; but when God his his face, it put him to his prayers, Pſal. 30.6, 7, 8. hence he profeſſeth that God had afflicted him in faithfulneſſe, Pſal. 119.75.
1. To keep him in a right way, Pſ. 119.67.
2. To quicken him unto prayer, Pſ. 116.4.
3. To take off his minde from the world, See Pſ. 73.25. that we might prize God and Chriſt, and heaven at an higher rate.
4. Sometimes he doth it to make our faith and ſincerity more evident to the world, as he dealt with Job.
5. Perhaps to do us more good at the laſt, as he dealt with him.
Let this conſideration quiet our hearts in wants and loſſes, remembring that all things are ordered by God, who
1. Is good, and doth good, Pſal. 119.68.
2. And turnes all things to good to thoſe that love him, Rom. 8.28.
3. And knowing the frame of our hearts better then we our ſelves, foreſees that thoſe things which he with-holds, or takes from us, would corrupt us, though we our ſelves diſcern it not at preſent.
The Lord knew and conſidered that our Parents had already fallen into one ſowle ſin, and therefore concludes upon good grounds, that they would be as ready to fall into a ſecond, and gives unto us thence ſufficient warrant to
2. OBSERVE. When men have once broken out into one ſinne, they are in danger to fall into any other.
Obſerve 2 NOt only wicked men who work all uncleanneſſe with greedineſſe, Eph. 4.19. and ſell themſelves to work wickedneſſe, 1 King. 21.25. but even the godly, as appeares in Lots falling from drunkenneſſe into inceſt, Gen. 19.32. and Davids adding of murther to adultery, 2 Sam. 11.4, 15, 17. Reaſon,
1. Every man hath within him the root of every ſin.
2. And having once broken the bond of obedience, hath nothing to hold him in.
3. And hath his heart weakened by the very act of ſinning, as any part of the body is by a ſtripe or wound, that it hath received.
4. And Satan having prevailed upon us in one aſſault, is thereby encouraged to attempt us with more violence afterwards, as we have ſeen in his tempting of Eve.
Beware of giving the water paſſage though never ſo little: he that ſtanding on an high place hath loſt his footing, knows not where to ſtay himſelf. Bleſſed is the man that feareth alwayes, Prov. 28.14. Let it move us, having been overtaken by infirmity, to repent ſpeedily and ſeriouſly, to ſtand carefully upon our guards, and to pray fervently: Leſt if we wax bold and ſecure, God in his juſtice leave us to our ſelves, and we be overtaken, as St. Peter was, Luke 22.33, 3…
Well, the Lord knowing Adams weakneſſe, to prevent his falling into a ſecond ſin, ſhut him out of Paradiſe, and thereby took away the occaſion that might have been a meanes to draw him thereunto. Whence
3. OBSERVE, God, as he alwayes foreſees, ſo oftentimes he prevents mens falling into ſin.
Obſerve. 3 SUrely, he that alwayes knows the thoughts of men afar off, Pſal. 139.2. and hath before him all the opportunities that may be preſented unto them, to allure them unto ſinne, and all the purpoſes and policies of Satan that labours to enſnare them, muſt needs know what ſinnes they will fall into, and therefore may be able to prevent them, which he doth often in his own children, as he with-held David from ſpilling of Nabals blood, 1 Sam. 25.32, 33. and from killing Saul, 1 Sam. 24, 5. And many times in wicked men, for preventing of miſchief to his own children, as Jeroboam from ſeizing upon the Prophet, 1 King. 13.4. the children of Iſraels violence from Moſes and Aaron, Numb. 16.42. Herod from deſtroying Chriſt, Mat. 2.12, 13.
Let all the godly take ſpecial notice of this ſpecial act of Gods providence in preventing their falling into divers ſinnes, whereof they may finde
1. The roots in their own hearts.
2. They feele the motions of divers inordinate luſts, the quenching wherof, that they break not out into open acts, muſt needs be acknowledged to be Gods act, ſomtimes awakning our own conſciences to prevent the farther growth and breaking out of luſts, that have taken fire, into an open flame, as in Davids caſe, 1 Sam. 24.5. ſometimes cauſing his ſpirit within us to fight againſt theſe luſts of the fleſh, Gal. 5.17. otherwhiles giving us ſeaſonable warnings out of his word, which kept in David from perſiſting in that diſcontented humour againſt the acts of Gods providence, Pſal. 73.17. which he acknowledgeth to be Gods holding of him by his right hand, verſe 23. And laſtly by removing occaſions and taking away opportunities of producing ſin into act.
Now to prevent Adams further ſinning by eating of the Tree of Life, God caſts him out of the garden of Eden, where the Tree of Life ſtood, that he might not have that allurement before him to tempt him, and to give him opportunity to commit that ſin. Whence we may
4 OBSERVE, The ſureſt way to prevent mans falling into ſin, is to be farre from the allurements that might entice him unto ſin.
Obſerve 4 THus Job makes a covenant with his eyes, not to look upon a maid, that he might not have occaſion to think on her, Job 31.1. And Solomon adviſeth us not to come neere the doore of a lewd womans houſe, if we would avoid adultery, Prov. 5.8. not to look upon the wine in the cup, if we would avoid drunkenneſſe, Proverbs 23 31. Reaſon,
1. The proneneſſe of our corrupt nature to evil, which like gun-powder takes fire by every ſpark.
2. The aptneſſe of outward objects to work upon ſenſe, which quickly kindle affections, by which our judgement is corrupted, ſo that we are ſuddenly overtaken before we can arme our ſelves to reſiſt the temptation.
Let us betimes remove from us all outward provocations to ſin-alluring objects, wicked company, &c. as being conſcious to our ſelves of the weakneſſe of our own hearts, and having no aſſurance to be aſſiſted by God, if we caſt our ſelves upon needleſſe dangers, as our Saviour anſwers Satan, Mat. 4.7. eſpecially to be watchful over our ſelves in thoſe ſins, to which nature or cuſtome moſt inclines us.
But it were needleſſe to prevent a danger where, is no likelihood of falling into danger: wherefore we muſt needs acknowledge, that God in his wiſdome foreſaw a proneneſſe in Adam to fall into that ſin which he ſo carefully prevents: namely that Adam would be apt to take of that Tree of Life which now could not profit him at all. So that we hence upon good ground
5. OBSERVE. Men are naturally apt to think themſelves ſafe in the performance of outward acts of holy duties.
Obſerve. 5 FOr God diſcovers a proneneſſe in Adam, not only to eat of that Tree of Life; but withal to perſwade himſelf, that by eating of it he ſhould live for ever. Thus the Jews reſt upon the outward act of faſting, Iſa. 58.3, 4. and think themſelves wronged, becauſe that was not accepted; and conceive, that the very ſtanding in Gods houſe ſhall deliver them, Jer. 7.10. And the Phariſee pleads his faſting twice in the week, &c. for his juſtification, Luke 18.12. Reaſon,
1. Carnal men embrace this common principle, that God will accept and reward thoſe that ſerve him.
2. And know no other ſervice but the performance of the outward work, as being uttenly unacquainted with the inward operations of the ſpirit which they never felt in themſelves.
3. And finde the outward act approved by men.
4. Laſtly, have their eyes blinded by Satan, leſt by drawing neere unto God in ſincerity of heart they ſhould eſcape out of his ſnare.
1. It juſtly taxeth all that blinde their own eyes to their deſtruction (without Gods infinite mercy) by reſting upon outward performances, like the Jewes, Iſa. 1.15. In praying, hearing, faſting, alms-giving, receiving the Sacrament, as is manifeſt,
Firſt, when they undertake them without preparation, not ſtirring up themſelves to take hold of God, Iſa. 64.7.
Secondly, by remaining without life, both in and after ſuch performances.
Thirdly, and think themſelves wronged, if in ſuch formes of godlineſſe, they be not approved by God and men. Wherein
1. They wrong God in conceiving him to be like themſelves, Pſal. 50.20. and in offering him the baſeſt part only of his ſervice, when their hearts are far from him, Eſay 29.13. whereas God loveth truth in the inward parts, Pſalme 51.6. and being a Spirit will be worſhipped in Spirit and truth, John 4.24.
2. And beguile themſelves, deading their own hearts, and loſing all their reward.
2. Let it be our care to performe all our ſervices with life and affection, to hear with feare and trembling, Eſay 66.2. to poure out our ſoules in prayer, Pſal. 62.8. to afflict them in faſting, Levit. 23.32. and to performe acts of obedience with joy and cheerfulneſſe, Deut. 28.47. To which end let us have ſtill before us,
1. The Majeſty,
2. Holineſſe,
3. Spiritual nature,
4. All piercing eye of that God to whom we addreſſe our ſelves,
Firſt, in our ſervices.
Secondly, our great obligation to him to whom we owe more then our ſelves, and therefore our beſt abilities to ſerve him withal.
Thirdly, the weight of the duties themſelves, which require our whole ſtrength in the performance of them, that we may,
1. Waſh our hands in innocency, when we compaſs Gods Altar, Pſal. 26.6.
2. Draw in and unite all our thoughts, when we go about thoſe duties.
3. Wait upon God for ſtrength from above, Pſal. 51.15. & 119.18.
We ſee how careful God is to prevent Adams eating of that Tree to which he had now no right at all, the Covenant being broken which it ſealed. Whence
6 OBSERVE, God cannot endure the defiling of his Ordinances by ſuch as have no right to them.
Obſerve 6 NOt his word, Pſal. 50.16, 17. Lords Supper, 1 Cor. 11.27. Baptiſme to other then Beleevers, Acts 8.36, 37, Mark 16.16. ſee what became of the gueſt that thruſt in to the feaſt without a wedding garment, Mat. 22.12, 13. and how ſharply God reproves the Prieſts for bringing uncircumciſed perſons into his Sanctuary, Ezek. 44.7. Reaſon,
1. It is an high diſhonour to God, who by wicked mens drawing neer unto him, may ſeeme to be their patron. Jer. 7.11.
2. Holy things are thereby prophaned, Mat. 7.6. and brought into contempt, 1 Sam. 2.17.
3. It is a great meanes to harden wicked mens hearts, who enjoying theſe priviledges which of right belong only unto the godly, flatter themſelves with a vaine conceit, that they are accepted and approved of God as well as his own children; an evil to which mens hearts are very prone, as hath been ſhewed in the laſt point.
Firſt, how dare men then ſo boldly thruſt in themſelves without warrant into the uſe of Gods Ordinances, in prayer, hearing, partaking of the Sacrament; being
1. Ignorant of the nature of thoſe duties, and conſequently unable to perform them as they ought.
2. Having no intereſt in the Covenant, as having never in their hearts conſented to live unto God, & not unto themſelves, to deny themſelves and the world, which Chriſt requires of all his followers, Mat. 16.24.
3. And manifeſting by walking after their luſts, that they take themſelves to be their own Lords, Pſal. 12.4. Whereby they
1. Beguile themſelves, accounting themſelves amongſt Gods children, intereſſed in all their priviledges, to which they have no title.
2. And beguile others, who living as they do, are apt likewiſe to think well of themſelves, as well as they.
3. Offend others, 1 Sam. 2.17.
4. And encreaſe their own judgement, 1 Cor. 11.29.
Secondly, let us examine our ſelves, not only in receiving the Sacrament (as we are directed, 1 Cor. 11.28.) but in prayer, and in other religious duties, what right we have to the uſe of them.
1. What faith and dependance upon God, ſuch as Saint Paul expreſſeth, 2 Tim. 1.12. grounded upon experimental knowledge.
2. What conformity we finde in our hearts to the minde and will of God, upon which David grounds his petition in prayer, Pſ. 143.9, 10.
3. What abaſement of our ſelves we finde in our own hearts, with Job 42.6.
3. What contempt of all things in compariſon of Chriſt, with Paul, Phil. 3.8.
No title in the world could be more firme then Adams was to the Garden of Eden, which God had planted of purpoſe for him, and into the poſſeſſion wherof God had put him with his own hand. And yet we ſee for his rebellion, he is caſt out of all that God had given him. Whence
1 OBSERVE, There is no bleſſing ſo firmly aſſured unto us, whereof ſinne may not deprive us.
Obſerve. 1 EVen Canaan it ſelf, though confirmed by Gods oath to Abraham and his ſeed, the unbeleevers were deprived and kept out of by unbelief, Heb. 3.18. as their poſterity were caſt out of it even after they poſſeſſed it, as God had threatned, Lev. 26.33. Deut. 28.63. Thus was Elies poſterity caſt out of the Prieſthood, 1 Sam. 2.29, 30. and Davids out of the Kingdome, though both aſſured by Gods firmeſt promiſes, Pſal. 89.35, 36. compared with ver. 39, 40. Reaſon,
1. All promiſes are granted under the condition of obedience, ſometimes expreſſed, as Pſal. 89.30, 31, 32. and alwayes underſtood.
2 It were not for Gods honour to proſper men, and continue his bleſſings to them in a courſe of …ebellion, 1 Sam. 2.30. Pſal. 94.20.
3. Nor for mans good, who would abuſe the bleſſings to his own deſtruction; See Pſ. 73.6, 7. and harden the hearts of others by continuing in wayes of rebellion, if they ſhould proſper in them; See Pſ. 73.10. Mal. 3.15.
Firſt, it reproves all that walk in rebellious courſes, promiſing themſelves impunity in their ſinful ways, Deut. 29.19. and aſſurance of their eſtates at preſent, Pſal. 49.11. wherein they highly diſhonour God, as either not ſeeing, or at leaſt not regarding their wayes, Pſ. 94.7. as if he were like unto themſelves, Pſ. 50.21.
Secondly, And beguile themſelves like fools, Pſ. 49.13.
1. Wanting many good things which their ſinnes (Iſa, 59.2.) keep from them, and forfeiting what they do enioy, which God either deprives them of at preſent, or reſerves unto them for their hurt, Eccl. 5.13. and ſhut out themſelves from all hope of enjoying any good for time to come, as remaining under the wrath of God, which they ſhall have hereafter poured out upon them to the uttermoſt, & that to all eternity.
2. Let us be wiſe and walk in fear alwayes, Prov. 28.14. Conſidering how prone we are of our ſelves to carnal ſecurity, not only the wicked, Prov. 14.16. but the godly alſo, Pſ. 30.6. whence we are called upon to be watchful, Mark 13.37. Conſidering
1. That all Promiſes are made under the condition of obedience, Lev. 26.3, 4. and Deut. 28.1, 2. Prov. 2.21.
2. That outward bleſſings may be a ſnare unto us, Prov. 30.9. unleſſe we uſe them warily.
3. That even inward ſpiritual bleſſings, though they cannot be loſt, yet may be much empaired, and the comfort of them not felt for a time, if we grieve the Spirit by any ſin, as David found by experience, Pſal. 51.8.11.
Adam being caſt out of Paradiſe is confined to labour in tilling the ground, whence he was taken, which in all probability was not far from, (perhaps) within the view of Paradiſe. A great change in his employment from keeping and dreſſing (which was rather a recreation then any painful labour) to Tilling, a tireſome toile, eſpecially to him who wanted tooles, beaſts, ſervants and all helps for that work; and had beſides Tilling of the ground, to provide himſelf ſome ſhelter to harbour himſelf from the weather, together with many neceſſaries for the ſupport and comfort of his life. But it is obſervable, that when God ſends Adam out of Paradiſe, he aſſignes him a place where to be, and an employment what to do. Whence
2 OBSERVE, Mens dwellings and employments are both aſſigned by God.
Obſerve. 2 GOd divided the earth amongſt the inhabitants thereof in the beginning, Deut. 21.21, 22. and 32. and not only gave it to them in general, Pſ. 115.16. or aſſigned a Countrey to his own people in particular, Pſal. 105.44. but allotted out every Tribe their portion in it, as appeares by comparing, Gen. 49.13. with Joſh. 19.11. which although he point not out now to us by lot, as he did then, yet he diſpoſeth in the ordinary courſe of his providence, directing the ſubordinate means to act only what he had before determined. And for mens employments, the Apoſtle termes them Gods callings, 1 Cor. 7.17. Reaſon
1. The earth is Gods, Pſ. 24.1. to which by conſequent no man can have any title but by aſſignation from him: And we are his, Pſ. 100.3. and in him live and have our being, Act. 17.28 and conſequently may more juſtly be aſſigned our employments by him, then a ſervant may be appointed his work by his Maſter, and beſides it is God; that muſt both furniſh him with abilities for his employment, and proſper his labours therein.
2. It is fit it ſhould be ſo, as in all other acts of providence, for avoiding confuſion.
Let us firſt content our ſelves with our places and employments, as being aſſigned to us by God himſelf; who
1. Hath power to diſpoſe of us.
2. And knows what is fitteſt for us.
3. And orders all things ſo as may be moſt for our good, and his own glory.
Secondly, and carry our ſelves in our places ſo as we may be able to give up with joy our account to him that employes us, from whom we in our places doing his will, and having our ſucceſſe from his proſpering hand, have ground to expect the reward of our faithfulneſſe in diſcharge of our duty at the laſt day, See Eph. 6.6, 7, 8. Now although we are aſſigned and trained up to our imployments by our Parents, or other governors; we muſt look on them only as Gods inſtruments, executing only what he hath determined concerning us.
The obſervation to be raiſed out of the conſideration of the place where God diſpoſeth of Adam when he ſent him out of Paradiſe, and of the employment that he aſſignes him, that he ſhould Till the ground, and by his labour provide himſelf means to maintain his life, have been noted, in ver. 19. But that which is pointed at here, that it was the ground whence he was taken, may give occaſion to
3 OBSERVE, God every where leaves remembrances, to mind us what and how baſe we are.
Obſerve. 3 THe graſſe and flower of the field, withering and cut down every day. Iſa. 40.6, 7. the eating of our garments by mothes, James 5.2. Iſa. 50.9. the Winter and Summer, darkneſſe of the night, after the light of day, our eating, drinking and ſleeping, &c. much more our infirmities and diſeaſes, the meſſengers of death at hand. Reaſon. Nothing is more uſeful to us, then to number our dayes, that we may apply our hearts to wiſdome, Pſal. 90.12. and take them off from the world, Luke 12.19, 20. and yet nothing is leſſe thought on, or laid to heart, ſee Pſal. 49.11, 12.
Let not us ſuffer our ſelves to be beguiled and lulled aſleep by the deceits of the world, having ſuch a cloud of monitors, both within and without, to ſhew us both how vile, and of how ſhort continuance we are; but ſtudy both to walk humbly at preſent, and minde and prepare for our eſtate hereafter.