Much more was this law observed in regard to such matters as are dealt with in these chapters. It was impossible that in their ignorance of the rudiments of scientific knowledge, the early Hebrews should understand an absolutely accurate account of how the world came into being; and if they could have understood it, it would have been useless, dissevered as it must have been from the steps of knowledge by which men have since arrived at it. Children ask us questions in answer to which we do not tell them the exact full truth, because we know they cannot possibly understand it. All that we can do is to give them some provisional answer which conveys to them some information they can understand, and which keeps them in a right state of mind, although this information often seems absurd enough when compared with the actual facts and truth of the matter. And if some solemn pedant accused us of supplying the child with false information, we would simply tell him he knew nothing about children. Accurate information on these matters will infallibly come to the child when he grows up; what is wanted meanwhile is to give him information which will help to form his conduct without gravely misleading him as to facts. Similarly, if any one tells me he cannot accept these chapters as inspired by God, because they do not convey scientifically accurate information regarding this earth, I can only say that he has yet to learn the first principles of revelation, and that he misunderstands the conditions on which all instruction must be given.

My belief then is, that in these chapters we have the ideas regarding the origin of the world and of man which were naturally attainable in the country where they were first composed, but with those important modifications which a monotheistic belief necessarily suggested. So far as merely physical knowledge went, there is probably little here that was new to the contemporaries of the writer; but this already familiar knowledge was used by him as the vehicle for conveying his faith in the unity, love and wisdom of God the creator. He laid a firm foundation for the history of God’s relation to man. This was his object, and this he accomplished. The Bible is the book to which we turn for information regarding the history of God’s revelation of Himself, and of His will towards men; and in these chapters we have the suitable introduction to this history. No changes in our knowledge of physical truth can at all affect the teaching of these chapters. What they teach regarding the relation of man to God is independent of the physical details in which this teaching is embodied, and can as easily be attached to the most modern statement of the physical origin of the world and of man.

What then are the truths taught us in these chapters? The first is that there has been a creation, that things now existing have not just grown of themselves, but have been called into being by a presiding intelligence and an originating will. No attempt to account for the existence of the world in any other way has been successful. A great deal has in this generation been added to our knowledge of the efficiency of material causes to produce what we see around us; but when we ask what gives harmony to these material causes, and what guides them to the production of certain ends, and what originally produced them, the answer must still be, not matter but intelligence and purpose. The best informed and most penetrating minds of our time affirm this. John Stuart Mill says: “It must be allowed that in the present state of our knowledge the adaptations in nature afford a large balance of probability in favour of creation by intelligence.” Professor Tyndall adds his testimony and says: “I have noticed during years of self-observation that it is not in hours of clearness and vigour that [the doctrine of material atheism] commends itself to my mind – that in the hours of stronger and healthier thought it ever dissolves and disappears, as offering no solution of the mystery in which we dwell and of which we form a part.”

There is indeed a prevalent suspicion, that in presence of the discoveries made by evolutionists the argument from design is no longer tenable. Evolution shows us that the correspondence of the structure of animals, with their modes of life, has been generated by the nature of the case; and it is concluded that a blind mechanical necessity and not an intelligent design rules all. But the discovery of the process by which the presently existing living forms have been evolved, and the perception that this process is governed by laws which have always been operating, do not make intelligence and design at all less necessary, but rather more so. As Professor Huxley himself says: “The teleological and mechanical views of nature are not necessarily exclusive. The teleologist can always defy the evolutionist to disprove that the primordial molecular arrangement was not intended to evolve the phenomena of the universe.” Evolution, in short, by disclosing to us the marvellous power and accuracy of natural law, compels us more emphatically than ever to refer all law to a supreme, originating intelligence.

This then is the first lesson of the Bible; that at the root and origin of all this vast material universe, before whose laws we are crushed as the moth, there abides a living conscious Spirit, who wills and knows and fashions all things. The belief of this changes for us the whole face of nature, and instead of a chill, impersonal world of forces to which no appeal can be made, and in which matter is supreme, gives us the home of a Father. If you are yourself but a particle of a huge and unconscious universe – a particle which, like a flake of foam, or a drop of rain, or a gnat, or a beetle, lasts its brief space and then yields up its substance to be moulded into some new creature; if there is no power that understands you and sympathizes with you and makes provision for your instincts, your aspirations, your capabilities; if man is himself the highest intelligence, and if all things are the purposeless result of physical forces; if, in short, there is no God, no consciousness at the beginning as at the end of all things, then nothing can be more melancholy than our position. Our higher desires which seem to separate us so immeasurably from the brutes, we have, only that they may be cut down by the keen edge of time, and wither in barren disappointment; our reason we have, only to enable us to see and measure the brevity of our span, and so live our little day, not joyously as the unforeseeing beasts, but shadowed by the hastening gloom of anticipated, inevitable and everlasting night; our faculty for worshipping and for striving to serve and to resemble the perfect living One, that faculty which seems to be the thing of greatest promise and of finest quality in us, and to which is certainly due the largest part of what is admirable and profitable in human history, is the most mocking and foolishest of all our parts. But, God be thanked, He has revealed himself to us; has given us in the harmonious and progressive movement of all around us, sufficient indication that, even in the material world, intelligence and purpose reign; an indication which becomes immensely clearer as we pass into the world of man; and which, in presence of the person and life of Christ attains the brightness of a conviction which illuminates all besides.

The other great truth which this writer teaches is, that man was the chief work of God, for whose sake all else was brought into being. The work of creation was not finished till he appeared: all else was preparatory to this final product. That man is the crown and lord of this earth is obvious. Man instinctively assumes that all else has been made for him, and freely acts upon this assumption. But when our eyes are lifted from this little ball on which we are set and to which we are confined, and when we scan such other parts of the universe as are within our ken, a keen sense of littleness oppresses us; our earth is after all so minute and apparently inconsiderable a point when compared with the vast suns and planets that stretch system on system into illimitable space. When we read even the rudiments of what astronomers have discovered regarding the inconceivable vastness of the universe, the huge dimensions of the heavenly bodies, and the grand scale on which everything is framed, we find rising to our lips, and with tenfold reason, the words of David: “When I consider Thy heavens, the work of Thy fingers; the moon and the stars which Thou hast ordained; what is man that Thou art mindful of him, or the son of man that Thou visitest him?” Is it conceivable that on this scarcely discernible speck in the vastness of the universe, should be played out the chiefest act in the history of God? Is it credible that He whose care it is to uphold this illimitable universe, should be free to think of the wants and woes of the insignificant creatures who quickly spend their little lives in this inconsiderable earth?

But reason seems all on the side of Genesis. God must not be considered as sitting apart in a remote position of general superintendence, but as present with all that is. And to Him who maintains these systems in their respective relations and orbits, it can be no burden to relieve the needs of individuals. To think of ourselves as too insignificant to be attended to is to derogate from God’s true majesty and to misunderstand His relation to the world. But it is also to misapprehend the real value of spirit as compared with matter. Man is dear to God because he is like Him. Vast and glorious as it is, the sun cannot think God’s thoughts; can fulfil but cannot intelligently sympathize with God’s purpose. Man, alone among God’s works, can enter into and approve of God’s purpose in the world and can intelligently fulfil it. Without man the whole material universe would have been dark and unintelligible, mechanical and apparently without any sufficient purpose. Matter, however fearfully and wonderfully wrought, is but the platform and material in which spirit, intelligence and will, may fulfil themselves and find development. Man is incommensurable with the rest of the universe. He is of a different kind and by his moral nature is more akin to God than to His works.

Here the beginning and the end of God’s revelation join hands and throw light on one another. The nature of man was that in which God was at last to give His crowning revelation, and for that no preparation could seem extravagant. Fascinating and full of marvel as is the history of the past which science discloses to us; full as these slow-moving millions of years are in evidences of the exhaustless wealth of nature, and mysterious as the delay appears, all that expenditure of resources is eclipsed and all the delay justified when the whole work is crowned by the Incarnation, for in it we see that all that slow process was the preparation of a nature in which God could manifest Himself as a Person to persons. This is seen to be an end worthy of all that is contained in the physical history of the world: this gives completeness to the whole and makes it a unity. No higher, other end need be sought, none could be conceived. It is this which seems worthy of those tremendous and subtle forces which have been set at work in the physical world, this which justifies the long lapse of ages filled with wonders unobserved, and teeming with ever new life; this above all which justifies these latter ages in which all physical marvels have been outdone by the tragical history of man upon earth. Remove the Incarnation and all remains dark, purposeless, unintelligible: grant the Incarnation, believe that in Jesus Christ the Supreme manifested Himself personally, and light is shed upon all that has been and is.

Light is shed on the individual life. Are you living as if you were the product of blind mechanical laws, and as if there were no object worthy of your life and of all the force you can throw into your life? Consider the Incarnation of the Creator, and ask yourself if sufficient object is not given to you in His call that you be conformed to His image and become the intelligent executor of His purposes? Is life not worth having even on these terms? The man that can still sit down and bemoan himself as if there were no meaning in existence, or lounge languidly through life as if there were no zest or urgency in living, or try to satisfy himself with fleshly comforts, has surely need to turn to the opening page of Revelation and learn that God saw sufficient object in the life of man, enough to compensate for millions of ages of preparation. If it is possible that you should share in the character and destiny of Christ, can a healthy ambition crave anything more or higher? If the future is to be as momentous in results as the past has certainly been filled with preparation, have you no caring to share in these results? Believe that there is a purpose in things; that in Christ, the revelation of God, you can see what that purpose is, and that by wholly uniting yourself to Him and allowing yourself to be penetrated by His Spirit you can participate with Him in the working out of that purpose.