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4. These are the generations¹⁰⁸¹⁰⁸     A new section of the history of Moses commences at this point; and, from the repetition which occurs of some facts — such as the creation of man — which had been recorded in the preceding chapter, as well as from certain peculiarities of phraseology, many learned men have inferred, that the early portion of the Mosaic history is older than the time of Moses, and that he, under the infallible direction of the Spirit of God, collected and arranged the several fragments of primeval annals in one consistent narrative. One chief argument on which such a conclusion rests is, that from the commencement of the first chapter to the end of the third verse of the second chapter, God is spoken of only under the name of Elohim; from the fourth verse of the second to the end of the third chapter, he is uniformly styled Jehovah Elohim; and in the fourth and fifth chapters, the name of Elohim or of Jehovah stands alone. This, it is argued, could scarcely have occurred without some cause; and the inference has been drawn, that different records had different forms of expression, which Moses did not alter, unless truth required him to do so. See Dathe on the Pentateuch, Professor Bush on Genesis, and Robertson’s Clavis Pentateuchi, where reference will be found to Vitringa and others. Against this view, however, Hengstenberg argues with considerable force, in his Dissertation “on the Names of God in the Pentateuch;” and if some of his reasonings in the use of these names seem too refined for the simplicity of the Holy Scriptures, and for the comprehension of those to whom the Scriptures are chiefly addressed, yet we may discover the germ of very important truths, thought they may be, in some degree, hidden beneath a variety of fanciful developments.
   By a very careful examination of the passages in which the terms אלהים (Elohim), יהוה (Jehovah), and יהוה אלהים (Jehovah Elohim), occur, he thinks he has ascertained a reason for the use of each in its place, so that, with some exceptions, in which he allows that one term might have been exchanged for the other, the sense of the passage absolutely requires the introduction of the very appellation, and no other, which is there employed. Believing that a theory so general cannot, with all the author’s ingenuity and learning, be applied in every case, we may still admit the importance of the distinction he makes, and may readily allow that these names are intended to present the Divine character under different aspects to our view. For instance, we may suppose that Elohim and Jehovah have different meanings, arising from their derivations; but we are not to infer, that, in reading the Scriptures, we must have this diversity, or any diversity at all, in our view, when we meet with these different names of Deity.
   “These are the generations.” תולדות, (toledoth), “modo origines ejus rei de qua sermo est, modo posteros eorum de quibus agitur, significat. Priori sensu hoc loco sumitur posteriori, cap. 5:1.” “The term signifies, sometimes, the origin of the thing spoken of, sometimes the posterity of those who are mentioned. It is taken here in the former of those senses; and in chap. 5:1, in the latter.” — Dathe The design of Moses was deeply to impress upon our minds the origin of the heaven and the earth, which he designates by the word generation. For there have always been ungrateful and malignant men, who, either by feigning, that the world was eternal or by obliterating the memory of the creations would attempt to obscure the glory of God. Thus the devil, by his guile, turns those away from God who are more ingenious and skillful than others in order that each may become a god unto himself. Wherefore, it is not a superfluous repetition which inculcates the necessary fact, that the world existed only from the time when it was created since such knowledge directs us to its Architect and Author. Under the names of heaven and earth, the whole is, by the figure synecdochee, included. Some of the Hebrews thinks that the essential name of God is here at length expressed by Moses, because his majesty shines forth more clearly in the completed world.¹⁰⁹¹⁰⁹     The word יהוה, Jehovah, here first occurs, — that most sacred and incommunicable name of Deity, called tetragrammaton, because it consisted of four letters, which the Jews, through reverence or superstition, refuse to pronounce. The principal meaning of the term is self-existence; which is, in truth, necessary existence, as opposed to that which is derived from, or is dependent upon, another. It has been supposed by some that Moses here introduces this title of Deity by anticipation; because, in Exodus 6:3, God declares that he had not been previously known by the name of Jehovah. But this, as Dathe forcibly reasons, is to increase difficulties rather than to remove them; for the patriarchs, Abraham and Jacob, are represented as using the name; and God himself, in speaking to them, also makes use of it. The true solution of the passage in Exodus seems to be, that God had not made known to the patriarchs the full import of his name, as he was now about to do. An elaborate investigation of the origin and import of the name יהוה (Jehovah,) will be found in the work of Hengstenberg, referred to in the preceding note. He begins with putting aside the notion of an Egyptian origin, which has been put forth with much confidence by those who would trace all the religious peculiarities of the Israelites to their connection with Egypt. He then disposes of the fancied Phoenician pedigree of the name, founded upon spurious fragments ascribed to Sanchoniathon; and concludes the negative part of his argument, by showing that the name was not derived from any heathen source whatever. Consequently, it is to be traced to “a Hebrew etymology.” We need not follow him into the discussion on the right pronunciation of the word, and the use of the vowel points belonging to אדנ, (Adonai); it may suffice to state, that he deduces the name היה(Jehovah,) from the future of the verb הוה or היה, to be. Hence the meaning of the appellation may be expressed in the words, “He who is to be (for ever).” This derivation of the name Jehovah he regards as being confirmed “by all the passages of Scripture, in which a derivation of the name is either expressly given or simply hinted.” And, beginning with the Book of Revelation, at the title ὁ ὡν καὶ ὁ ἤν καὶ ὁ ερχόμενος, “who is, and was, and is to come,” he goes upward through the sacred volume, quoting the passages which bear upon the question, till he comes to the important passage in Exodus in. 13-16, in which God declares his name to be, “I am that I am.” “Everything created,” he adds, “remains not like itself, but is continually changing under circumstances, God only, because he is the being, is always the same; and because he is always the same, is the being.” See Dissertations, p. 231-265.
   “The Lord God.”-Jehovah Elohim. The two titles of Deity are here combined. “Elohim,” says Hengstenberg, “is the more general, and Jehovah the deep and more discriminating name of the Godhead.” This may well be admitted, without accepting all the inferences which the author deduces. — Ed.

5. And every plant This verse is connected with the preceding, and must be read in continuation with it; for he annexes the plants and herbs to the earth, as the garment with which the Lord has adorned it, lest its nakedness should appear as a deformity. The noun שיה (sicah,¹¹⁰¹¹⁰     שיח Frutex, stirps; a shrub — “cujus pulluli in summa tellure expatiantur,” — “whose shoots are spread abroad over the surface of the earth.” — Robertson’s Clavis Pentateuch. — Ed ) which we translate plant, sometimes signifies trees, as below, (Genesis 21:15¹¹¹¹¹¹     “And the water was spent in the bottle, and she cast the child under one of the shrubs.” — English version. ) Therefore, some in this place translate it shrub, to which I have no objection. Yet the word plant is not unsuitable; because in the former place, Moses seems to refer to the genus, and here to the species.¹¹²¹¹²     It seems remarkable that Calvin should himself translate the word “virgultum,” and then reason, in his commentary, as if he preferred the word “planta.” — Ed. But although he has before related that the herbs were created on the third day, yet it is not without reason that here again mention is made of them, in order that we may know that they were then produced, preserved, and propagated, in a manner different from that which we perceive at the present day. For herbs and trees are produced from seed; or grafts are taken from another roots or they grow by putting forth shoots: in all this the industry and the hand of man are engaged. But, at that time, the method was different: God clothed the earth, not in the same manner as now, (for there was no seed, no root, no plant, which might germinate,) but each suddenly sprung into existence at the command of God, and by the power of his word. They possessed durable vigor, so that they might stand by the force of their own nature, and not by that quickening influence which is now perceived, not by the help of rain, not by the irrigation or culture of man; but by the vapor with which God watered the earth. For he excludes these two things, the rain whence the earth derives moisture, that it may retain its native sap; and human culture, which is the assistant of nature. When he says, that God had ‘not yet caused it to rain,’ he at the same time intimates that it is God who opens and shuts the cataracts of heaven, and that rain and drought are in his hand.