II.-COATS OF SKIN

(Gen. 3:21)

(Continued from p. 326)

We may trace in the beginning of man's history, as recorded in Gen. 3, some striking principles and features of character. These are found to govern and mark that order of human development which had its sad commencement in departure from God and subjection to Satan's influence.

Little though we may be able to penetrate the inner workings of the creature mind from which sprang the words and actions related in this chapter, yet we may discern what is of abiding significance for the whole course of time. This is true whether we consider the word and deed of the serpent, the man and woman, or the Creator Himself.

In his approach to the creature, Satan insinuates a question as to the goodness of God, then holds out a false hope to be realized by disobedience to God, and finally, by denial of the truth of God's word, aims to remove the fear of His judgment for the wickedness of disobedience to His known will. These features mark his activities throughout the ages. Thus his wiles and devices are unveiled to us at the beginning.

Not less clearly we may observe the principles which rule man's life in his alienation from God. We cannot say what first wrought in the human heart and mind, so that there is addition to the terms of God's command, showing an exaggerated view of His required obedience, and then a diminishing of His word of judgment, so that it rather appears as a possibility than a dreadful certainty, yet we know from experience that these two features are manifest in man's attitude toward God. Then, too, the three general principles which dominate him in his path of disobedience-

The lust of the flesh,
The lust of the eyes, and
The pride of life

appear as deciding factors in breaking God's command (ver. 6 with 1 John 2:16).

New conditions arise from this. At once there is a realized change in circumstances-a new state with needs before unknown, which make necessary new provisions of which God had not spoken. Man's disobedience put him outside of God's then present provision. It threw him on his own resources to meet the unexpected need. This marks the world as a product of man's self-will. It is that system of things in which all is made to revolve around man, and to depend upon his own devices. However sufficient these may appear to him as caught by the craft of Satan and through his influence inflated with pride, their utter failure to meet the prevailing conditions is evident at once in the light of God's presence.

But these new conditions involve a change for God Himself. He is put to the necessity of searching out His creature, of pronouncing judgment, and of bringing in provision to meet the need caused by His creature's sin.

First, however, the utter inadequacy of human effort must be made manifest. Man's device can never suffice. This lesson is written for us at the very beginning, so that no trust or confidence should be placed hi any plan or scheme of human wisdom and power to overcome the sad results of human sin. From that day to this, how busy man has been in efforts to cover his moral and spiritual nakedness-to overcome by his own inventions the sad results of departure from God! In this direction his efforts are legion, yet not one, nor all of them together, could avail to effectually overcome the manifest evils of his condition. This is not evident to men until the voice of God is heard and they are brought into His presence. Until thus searched out, the delusion prevails that they have accomplished some real result in covering their sinful nakedness. But when God's searching voice is heard, fear displaces the false confidence fostered by pride in human achievement, and the insufficiency of our own provision drives into the darkness of doubt and distress. Human pride, like that of Satan (of which it is the offspring), must be smitten into the dust. So, too, like Adam, his children must learn to say, in spirit at least, "I heard Thy voice in the garden, and I feared, because I was naked; and I hid myself."

In this appears another characteristic of fallen man's attitude. He is more occupied with the effects or consequences of sin than with the sin itself. He speaks of the evil results he has reaped rather than of the heinous-ness of his lawless act. But God's way is to bring us to face the latter. To this end He directs His questions as He searches out the matter. He must fully expose the root from which the evil consequences have come. The man's answer discloses the subterfuge so often used since that early day to avoid if possible full responsibility for sin-he endeavors to shift responsibility by blaming others, even God, and attendant circumstances. How the inspired words of this brief, concise record search into the inner workings of fallen human nature in its course of life!

But let us think of God as manifested in this scene. If on the one hand we discern the indications of what will characterize man's course, we learn also what is God's way. He reveals Himself as the God of judgment, yet of grace and mercy. So before sentence is pronounced upon the fallen man and woman, and thus also upon the race as seen potentially in them, God gives promise of victory, and of the complete overthrow of the power of evil manifested through the serpent. This of necessity brings in the great principle according to which alone henceforth the creature may know the blessing of God-faith in God's word. It comes by hearing, and hearing by the word of God. Here the word is preached -God Himself being the Preacher-and man, hearing, received the message, as later becomes plain. Though judgment must take its course, here at the very beginning, the open door of grace and mercy is set before the fallen and ruined race.

Thus in the light of promise and hope, faith springs up. This introduces a new order of relationship with God. It is of spiritual character, and to be sustained in this scene amid the very opposite of all the rich and varied natural blessing known before the fall, even amid groaning, laboring, suffering, and so to subsist in what is spiritual as resting in God-given promise and hope.

That these first rays of God's glad tidings, as shining forth in His word concerning the serpent and the Seed, penetrated into Adam's heart, is confirmed in the significant name he gives to his wife. In the light of the spoken word he perceives and believes that in some way salvation for the race is to come through the woman. This manifests his faith. Faith in God's word becomes evident by works; without them there is no faith that is according to God.

In this we see the creature's response to God's gracious intervention by which, though man's sin is brought into relief, the enemy's character and destiny is disclosed, and the glorious victory of God's purpose assured. On the other hand, we have in God's provided covering for the man and woman the figure of His divine answer to their need. It suggests also the portion belonging to that new order of relationship to which the principle of faith introduces, as already indicated.

The dreadful result of the enemy's work must be met by a provision of God's making, for it has been seen already that no human device can suffice to meet the need. Here is a lesson of far-reaching import. Its bearing is not merely individual, but universal. It tells us at this very beginning of the ages, that in man and his work-be his wisdom, power, development, however great-there cannot be found the sufficient remedy for the condition in which the race is found. That this alone can be realized through the action of God Himself is proved by the history of the ages, and the Apocalypse, in which we learn the end of all God's ways in His dealings with the race, seals the truth of this early lesson.

The change in man involved a change as to God's relations with him. How marvelous to see that from the first God became the Seeker! Man guilty and afraid seeks the darkness in a vain effort to hide from and shut out God. God might have left him to his doom, but He calls him into the light to learn his true condition, to hear of judgment, to receive both promise and provision for his need. This indicates the way of God in view of what is disclosed to us of the way of Satan and of man in his fallen state.

The change in man makes covering his great need. He himself feels this and seeks to supply it. God's hand alone can provide it. This He does, not by setting aside His righteous judgment, but as declaring and maintaining it fully, while providing what gives confidence to stand before Him. It is this we see foreshadowed in the coats of skin.

Many details we would like to know are omitted from this narrative. For example, we are told nothing as to how God procured these coats. We do not know by what, if any, impressive act or word He taught on this occasion a first lesson as to sacrifice for sin-the guiltless suffering for the guilty-but the absence of such details may have its explanation in the fact that what was involved in this God-given provision would come out in fulness of form as God's written revelation was given to men. Now possessing that revelation in its completeness, we can look at this figure in its fulness of light, and may see divine principles of mercy and truth governing God's action on this occasion. How this witnesses to the unity and perfection of these Holy Scriptures which are able to make us wise unto salvation!

God clothes us in our moral and spiritual destitution. He covers us, having first sought and found us in our sinful nakedness with enmity and fear lurking in our hearts. He gives the garment suited to His presence and the relationship with Him which results from faith in His word. Ultimately we must be "clothed upon" with that form which alone suits the realm to which those of faith now belong.

Could this covering be obtained except by sacrifice, by death, in which the Just One suffers for the unjust? Must it not speak of the robe of righteousness which God gives to replace the utterly inadequate garb of our own works, our own supposed righteousness, which does not take away our fear nor cover the shame of our sin when God brings us into His presence? Does it not suggest that way of death by which we now enter the inner sanctuary of God? Is it not preaching to us that God provides what delivers us from fear, removes our shame, affords us confidence, giving rest from an accusing conscience, peace to the troubled heart, joy in accomplished reconciliation? Yea, and even much more as we think of what must be the basis of such happy and glorious results.

"The cross! the cross! Oh that's our gain,
Because on that the Lamb was slain!
'Twas there the Lord was crucified,
'Twas there for us the Saviour died."

"Therefore having been justified on the principle of faith, we have peace towards God through our Lord Jesus Christ, by whom we have also access by faith into this favor in which we stand, and we boast in hope of the glory of God." We are clothed, we are at peace, we stand in the blessing of God's favor, we boast in view of His promise by which the certain realization of His glory is made the hope of our souls. Shortly "the God of peace shall bruise Satan under" our feet.

The bare statement of God's act may seem by itself of little significance, but when contemplated in the light of that completed Word of which it forms a part it shines with a comprehensiveness of meaning in which the reverent, trustful spirit may discern some of the sublimest aspects of divine truth.

"Thy Word is exceeding well refined" (Ps. 119:140, TV. Tram.).

J. Bloore

(To be continued, D. V.)