Chapter 2

It is possible that here only a part of the original story is preserved. What is the order in the story of creation found in this second chapter? The method of man's creation?

According to this account, the tree of life was planted in the garden that man, while he lived there, might enjoy immortality. Was the tree of the knowledge of good and evil placed in the garden to develop man's moral nature by temptation or merely to inculcate obedience?

The love between the sexes is apparently implanted in all living beings primarily for the conservation of the species, but the early prophet also recognized clearly the broader intellectual and moral aspects of the relation. "It is not good for man to be alone" were the significant words of Jehovah. Hence animals, birds, and, last of all, woman, were created to meet man's innate social needs. Man's words on seeing woman were:

"This, now, is bone of my bone And flesh of my flesh. This one shall be called woman, For from man was she taken."

What fundamental explanation is here given of the institution of marriage? Compare Jesus' confirmation of this teaching in Matthew 19:4-5:

"And he answered and said, Have ye not read, that he who made them from the beginning made them male and female, and said, For this cause shall a man leave his father and mother, and shall cleave to his wife: and the two shall become one flesh?"

IV.

A COMPARISON OF THE TWO ACCOUNTS OF CREATION.

The account of creation found in the second chapter suggests the simple, direct ideas of a primitive people; while the account in Genesis 1 has the exact, repetitious, majestic literary style of a legal writer. Are the differences between these two accounts of creation greater than those between the parallel narratives in the Gospels? We recognize that the differences in detail between the Gospel accounts of the same event are due to the fact that no two narrators tell the same story in the same way. Are the variations between the two Biblical accounts of creation to be similarly explained? A growing body of Biblical scholars hold, though many differ in judgment, that the account in the first chapter of Genesis was written by a priestly writer who lived about four hundred B.C., and the second account four hundred years earlier by a patriotic, prophetic historian.

Observe that the two accounts agree in the following fundamental teachings: (1) One supreme God is the Creator; (2) man is closely akin to God; (3) all else is created for man's best and noblest development.

Is the primary aim of these accounts to present scientific facts or to teach religious truths? Paul says in Timothy that "Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness." Is their religious value, even as in the parables of the New Testament, entirely independent of their historical or scientific accuracy? Is there any contradiction between the distinctive teachings of the Bible and modern science? Do not the Bible and science deal with two different but supplemental fields of life: the one with religion and morals, the other with the physical world?

V.

MAN'S CONQUEST AND RULERSHIP OF THE WORLD.

In the story of Genesis 1 man is commanded to subdue the earth and to have dominion over the fish of the sea and over the birds of the heavens and over every living thing that creeps upon the earth. How far has man already subdued the animals and made them serve him? How far has he conquered the so-called natural forces and learned to utilize them? Is the latter day conquest of the air but a step in this progress? Are all inventions and developments of science in keeping with the purpose expressed in Genesis 1? Does the command imply the immediate or the gradual conquest of nature? Why? Do science and the Bible differ or agree in their answers to these questions?

VI.

MAN'S RESPONSIBILITY AS THE RULER OF THE WORLD.

Consider the different ways in which the Biblical accounts of creation state that man is akin to God. In the one account man was created in the image of God; in the other Jehovah formed man of the dust of the ground and breathed into his nostrils his own life-giving breath. In what sense is man God-like? Are all men "made in the image of God"? Does this story imply that every man has the right and capacity to become God-like?

A high official of China, whose power of authority extends to questions of life and death, is called "the father and mother of his people." If he fails in the responsibility which his authority imposes upon him, and the people in consequence create a disturbance, he is severely punished, sometimes by death. Does authority always imply responsibility? Of what value to man is the conquest of the forces of nature? President Roosevelt said that he considered the conservation of the natural resources of the United States the most important question before the American people. Is this political question also a religious question?

Why did God give man authority over the animal world? Does the responsibility that comes from this authority rest upon every man? One of the laws of the Boy Scouts reads:

"A scout is kind. He is a friend to animals. He will not kill nor hurt any living creature needlessly, but will strive to save and protect all harmless life." Is this a practical application of the teaching in Genesis 1?

If God's purpose is to make everything good, man's highest privilege, as well as duty, is to co-operate with him in realizing that purpose. Are men to-day as a whole growing happier and nobler? In what practical ways may a man contribute to the happiness and ennobling of his fellow men?

Is your community growing better? What would be the result if you and others like yourself did your best to improve conditions? If so, how?

_Questions for Further Consideration_.

Is man's possession of knowledge and power the ultimate object of creation? If not, what is? Does human experience suggest that man's life on earth is, in its ultimate meaning, simply a school for the development of individual character and for the perfecting of the human race?

Is there any other practical way in which a man can serve God except by serving his fellowmen? If so, how?

_Subjects for Further Study_.

(1) The Origin and Content of the Babylonian Stories of Creation.--Hastings, _Dictionary of the Bible_, 1, 501-7; Kent, _Student's O. T._, I, 360-9.

(2) The Relation of the Biblical Story of the Creation to the Babylonian.--Kent, _Student's O. T._, I, 369-70.

(3) The Seeming Conflict Between the Teachings of the Bible and Science and the Practical Reconciliation.--Sir Oliver Lodge: _Science and Immortality_, Section 1.

STUDY II

MAN'S RESPONSIBILITY FOR HIS ACTS.

THE STORY OF THE GARDEN OF EDEN.--Gen. 3.

_Parallel Readings_.

_Hist. Bible_, Vol. I, 37-42. Drummond, _Ideal Life_, Chaps. on Sin.

And when the woman saw that the tree was good for food and that it was a delight to the eye, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her and he did eat. And the eyes of them both were opened and they beard the voice of Jehovah God walking in the garden in the cool of the day: and the man and his wife hid themselves from the presence of Jehovah God amongst the trees of the garden.--_Gen. 3:6-8_.

Blessed is the man that endureth temptation; for when he hath been approved, he shall receive a crown of life, which the Lord promised to them that love him. Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, and he himself tempteth no man; but each man is tempted when he is drawn away by his own lust and enticed. Then the lust, when it hath conceived, beareth sin: and the sin, when it is full grown, bringeth forth death.--_James 1:12-15_.

For the love of God is broader Than the measure of man's mind, And the heart of the eternal Is most wonderfully kind.--_Frederick W. Faber_.

None could enter into life but those who were in downright earnest and unless they left the wicked world behind them; for there was only room for body and soul, but not for body and soul and sin.--_John Bunyan_.

I.

THE NATURE OF SIN.

Henry Drummond has said that sin is a little word that has wandered out of theology into life.

Members of a secret organization known as the Thugs of India feel at times that it is their solemn duty to strangle certain of their fellow men. Do they thereby commit a sin? A Parsee believes that it is wrong to light a cigar, for it is a desecration of his emblem of purity--fire. Others in the western world for very different reasons regard the same act as wrong. Is the lighting or smoking of a cigar a sin for these classes? Is the act necessarily wrong in itself?

When a trained dog fails to obey his master, does he sin? Is man alone capable of sinning?

II.

THE DIFFERENT THEORIES REGARDING THE ORIGIN OF SIN.

Many and various have been the definitions of sin and the explanations of its origin. Most primitive peoples defined it as failure to perform certain ceremonial acts, or to bring tribute to the gods. Morality and religion were rarely combined. The Hebrew people were the first to define right and wrong in terms of personal life and service. Sin as represented in Genesis 3 was the result of individual choice. It was yielding to the common rather than the nobler impulses, to desire rather than to the sense of duty. The temptation came from within rather than from without, and the responsibility of not choosing the best rested with the individual. The explanation is as simple and as true to human experience to-day as in the childhood of the race.

The Persian religion, on the contrary, conceived of the world as controlled by two hostile gods, with their hosts of attendant angels. One god, Ormuzd, was the embodiment of light and goodness. The other, Ahriman, represented darkness and evil. They traced all sin to the direct influence of Ahriman and the evil spirits that attended him. During the Persian period a somewhat similar explanation of the origin of evil appeared in Jewish thought. Satan, who in the book of Job appears to be simply the prosecuting attorney of heaven, began to be thought of as the enemy of man, until in later times all sin was traced directly or indirectly to his influence. This was the conception prevalent among the Puritans. This view tended to relieve man of personal responsibility for he was regarded as the victim of assaults of hosts of malignant spirits. Does your knowledge of the heart of man confirm the insight of the prophet who speaks through the wonderful story of Genesis 3?

III.

THE ORIGIN OF SIN ACCORDING TO THE STORY IN GENESIS 3.

In your judgment is the story of the man and the woman in Genesis 3 a chapter from the life of a certain man and woman, or a faithful reflection of universal human experience? Most of the elements which are found in the story may likewise be traced in earlier Semitic traditions. The aim of the prophet who has given us the story was, according to the view of certain interpreters, to present in vivid, concrete form the origin, nature, and consequences of sin. This method of teaching was similar to that which Jesus used, for example, in the parable of Dives and Lazarus. The tree of the knowledge of good and evil, with the command not to eat of it, apparently symbolizes temptation. Is temptation necessary for man's moral development? The serpent was evidently chosen because of its reputation for craft and treachery. The serpent's words represent the natural inclinations that were struggling in the mind of the woman against her sense of duty. Note that in the story the temptation did not come to man through his appetite or his curiosity or his esthetic sense but through his wife whom God had given him. Was the man's act in any way excusable? Strong men and women often sin through the influence of those whom they love and admire. Are they thereby excused? What natural impulses impelled the woman to disobey the divine command? Were these impulses of themselves wrong? How far did her experience reflect common human experience? What was the real nature of her act? Was it wrong or praise-worthy for her to desire knowledge?

In what form did temptation come to the man in Genesis 3. Does temptation appeal in a different form to each individual? The Hebrew word for sin (which means to miss the mark placed before each individual) vividly and aptly describes the real nature of sin. The ideal placed before each individual represents his sense of what is right. If he acts contrary to that ideal or fails to strive to realize it, does he sin?

IV.

THE EFFECTS OF SIN UPON THE WRONG-DOER.

What was the effect of their consciousness of having disobeyed upon the man and woman in the ancient story? Did they believe that they had done wrong, or merely that they had incurred a penalty? Does sin tend to make cowards of men? Were the feelings of shame, and the sense of estrangement in the presence of one who loved them, the most tragic effect of their sin? When a child disobeys a parent or a friend wrongs a friend is the sense of having injured a loved one the most painful consequence of sin? Was the penalty imposed on the man and woman the result of a divine judgment or the natural and inevitable effect of wrong-doing? Why did the man and woman try to excuse their disobedience? Was it natural? Was it good policy? Was it right? If not, why not?

V.

GOD'S ATTITUDE TOWARD THE SINNER.

Jehovah in the story evidently asked the man and woman a question, the answer to which he already knew, in order to give them an opportunity to confess their wrong-doing. Parents and teachers often seek to give the culprit the opportunity to confess his sin. What is the attitude of the law towards the criminal who pleads guilty? What is the reason for this attitude? A loving parent or even the state might forgive an unrepentant sinner, but the effect of the wrong-doing upon the sinner and upon others may still remain.

While the man and woman remained conscious of their wrong-doing, though defiant, to abide in Jehovah's presence was for them intolerable. Are toil and pain essential to the moral development of sinners who refuse to confess their crime? Are toil and pain in themselves curses or blessings to those who have done wrong? The picture in Genesis 3 clearly implies that God's intention was not that man should suffer but that he should enjoy perfect health and happiness. Jehovah's preparation of the coats of skin for the man and woman is convincing evidence that his love and care continued unremittingly even for the wrong doers. Modern psychology is making it clear that the effect of sin upon the unrepentant sinner is to increase his inclination toward sinning. But when a man in penitence for his sin has turned toward God and changed his relation to his fellow men, God becomes to him a new Being with a nearness and intimacy impossible before! May the Christian believe that this new sense of nearness and love to God is met by a corresponding feeling on God's part? In the light of Christian experience is there not every reason to believe that God himself also enters into a new and joyous relationship with the man? This thought was evidently in the mind of Jesus when be declared that there was joy in heaven over one sinner that repented.

VI.

THE EFFECT OF SIN UPON SOCIETY.

Men are often heard to remark that they are willing to bear the consequences of their sin. Is it possible for any individual to experience in himself the entire result of his wrong-doing? In the Genesis story the woman's deliberate disobedience would seem to have had very direct influence upon her husband. Mankind has almost universally come to regard certain acts as wrong and to prescribe definite modes of punishment. Such decisions have come about not simply because of the effect of sin upon the individual but more especially because the sin of the individual affects society. State the different influences that deter men from sin and note those which from your experience seem the strongest.

_Questions for Further Consideration_.

Is an act that is wrong for one man necessarily a sin if committed by another? Are men's tendencies to sin due to their inheritance or to impulses which they share in common with brutes, or to influences that come from their environment? In the light of this discussion formulate your own definition of sin.

Is the final test of sin a man's consciousness of guilt, or the ultimate effect of his act upon himself, or upon society?

May the woman in the Garden of Eden be regarded as the prototype of the modern scientist? Are there ways in which the scientist may sin in making his investigations? Illustrate. How about vivisection?

Does sin bring moral enlightenment? Distinguish between Jesus' attitude toward sin and toward the sinner. What should be our attitude toward the sinner?

If the man and woman had frankly confessed their sin, what, by implication, would have been the effect: first, upon themselves, and second, upon the attitude and action of God?

Does temptation to sin, as in the case of Adam, often come in the guise of virtue? What is the value of confession to the sinner? To society?

_Subjects for Further Study_.

(1) The Babylonian and Egyptian Idea of Sin. _Hastings, Dictionary of the Bible_, extra vol. 566-567; Breasted, _History of Egypt_, 173-175; Jastrow, _Religion of the Babylonians and Assyrians_, 313-327.

(2) Milton's Interpretation of Genesis 3 in Paradise Lost.

(3) The Right and Wrong of the Attempted Surrender of West Point from the Point of View of Benedict Arnold, Andre and Washington.

STUDY III

THE CRIMINAL AND HIS RELATION TO SOCIETY.

THE STORY OF CAIN.--Gen. 4:1-16.

_Parallel Readings_.

_Hist. Bible_, Vol. 1, 42-46. Jenks, _Prin. of Pol_. 1-16. August Drahms, _The Criminal_.

Now in the course of time it came to pass, that Cain brought some of the fruit of the ground as an offering to Jehovah. And Abel also brought some of the firstlings of his flock and of their fat. And Jehovah looked favorably upon Abel and his offering: but for Cain and his offering he had no regard.

Therefore, Cain was very angry and his countenance fell. And Jehovah said to Cain,

Why art thou angry? And why is thy countenance fallen? If thou doest well, is there not acceptance? But if thou doest not well, Does not sin crouch at the door? And to thee shall be its desire, But thou shouldst rule over it.

Then Cain said to Abel his brother, Let us go into the field. And while they were in the field, Cain rose up against Abel his brother and slew him.

And when Jehovah said to Cain, Where is Abel thy brother? he said, I, know not; am I my brother's keeper.--Gen. 4:3-9 (_Hist. Bible_).

And the Scribes and the Pharisees bring a woman taken in adultery; and having set her in the midst, they say unto Jesus, Teacher, this woman hath been taken in adultery, in the very act. Now in the law Moses commanded us to stone such: what then sayest thou of her? And this they said trying him, that they might have whereof to accuse him. But Jesus stooped down and with his finger wrote on the ground. And when they continued asking him, he lifted himself, and said unto them, He that is without sin among you, let him first cast a stone at her. And again he stooped down and with his finger wrote on the ground. And they, when they heard it, went out one by one, beginning from the eldest, even unto the last: and Jesus was left alone, and the woman, where she was, in the midst. And Jesus lifted himself up and said unto her, Woman, where are they? Did no man condemn thee? And she said, No man, Lord. And Jesus said, Neither do I condemn thee. Go thy way; from henceforth sin no more.--_John 8:3-11_.

Every experiment by multitudes or individuals that has a sensual or selfish aim will fail.--_Emerson_.

When you meet one of these men or women be to them a Divine man; be to them thought and virtue; let their timid aspirations find in you a friend; let their trampled instincts be genially tempted out in your atmosphere; let their doubts know that you have doubted, and their wonder feel that you have wondered.--_Emerson_.

But I still have a good heart and believe in myself and fellow men and the God who made us all.--_Robert Louis Stevenson_.

I.

THE MEANING OF THE STORY OF CAIN.

In Arabia and Palestine to-day, as in the past, a man's prosperity or misfortune is universally regarded as the evidence of divine approval or disapproval. Even Jesus' disciples on seeing a blind man by the wayside, raised the question: "Did this man sin or his parents?" Among the Arabs of the desert the tribal mark, either tattooing or a distinctive way of cutting the hair, insures the powerful protection of the tribe. Each tribesman is under the most sacred obligation to protect the life of a member of his tribe, or to avenge, if need be with his own life-blood, every injury done him. Without the tribal mark a man becomes an outlaw. Many scholars, therefore, think that the mark placed upon Cain was not primarily a stigma proclaiming his guilt, but rather a token that protected him from violence at the hands of Jehovah's people and compelled them to avenge any wrongs that might befall him.

In the light of these facts would it not seem possible that Cain's character and conduct are the reason why his offering was not accepted?

What is the meaning and purpose of Jehovah's question, Where is Abel thy brother? Is it probable that in the question, Am I my brother's keeper, the writer intended to assert the responsibility of society for the acts of its members? In China where to-day, far more than in the West, there exists the responsibility of neighbors, those who fail to exert the proper influence over the character and conduct of a criminal neighbor often have their houses razed to the ground and the sites sown with salt. Is society responsible for producing criminals? How far am I personally responsible for my neighbor's acts?

II.

THE MAKING OF A CRIMINAL.

Paul said, "All men have sinned." Are all men therefore criminals? What constitutes a criminal? Was Cain a criminal before he slew his brother? Legally? Morally?

Was Cain's motive in the worship of God truly religious or merely mercenary? This portrait of Cain illustrates the fact that formal religious worship does not necessarily deter a man from becoming a criminal. Sometimes men prominent in religious work become defaulters or commit other crimes. Does this story suggest the fundamental reason why great crimes are sometimes committed by religious leaders? The motive rather than the form is clearly the one thing absolutely essential in religious worship.

Was the slaying of Abel the result simply of jealousy or a sudden fit of anger or of a gradual deterioration of character? Compare the gradual development of the criminal instincts in Shakespeare's Macbeth. Think of the different influences tending to make criminals! Most criminals are made before they reach the age of twenty-one. The development of the criminal is the result either of wrong education or the lack of right education. Parents by their failure to guard carefully their children's associates and to develop in them habits of self-control, respect for the rights of others, and a sense of social and civic obligation, are perhaps more than any other class responsible for the growth of criminals. In what ways does the State through its negligence also contribute to the making of criminals?

III.

THE CRIMINAL'S ATTITUDE TOWARDS SOCIETY.