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Genesis 1-4 (A Linguistic, Literary, And Theological Commentary) Genesis 1-4 (A Linguistic, Literary, And Theological Commentary)

Genesis 1-4 (A Linguistic, Literary, And Theological Commentary) Order Printed Copy

  • Author: C. John Collins
  • Size: 4.66MB | 469 pages
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About the Book


"Genesis 1-4" by C. John Collins is a detailed commentary that explores the linguistic, literary, and theological aspects of the first four chapters of the book of Genesis. It delves into the creation account, the story of Adam and Eve, and the origins of humanity and sin, providing insight into the text's meaning and significance. The commentary offers a thorough analysis of the language and structure of the passages, as well as their theological implications.

Isaac Watts

Isaac Watts "Joy to the world, the Lord is come / Let earth receive her King / Let every heart, prepare him room / And heaven and nature sing." In his later years, Isaac Watts once complained about hymn singing in church: "To see the dull indifference, the negligent and thoughtless air that sits upon the faces of a whole assembly, while the psalm is upon their lips, might even tempt a charitable observer to suspect the fervency of their inward religion." He had been bemoaning such since his late teens. His father, tired of his complaints, challenged him to write something better. The following week, the adolescent Isaac presented his first hymn to the church, "Behold the Glories of the Lamb," which received an enthusiastic response. The career of the "Father of English Hymnody" had begun. Head of a genius At Isaac's birth in 1674, his father was in prison for his Nonconformist sympathies (that is, he would not embrace the established Church of England). His father was eventually freed (and fathered seven more children), but Isaac respected his courage and remembered his mother's tales of nursing her children on the jail steps. Young Isaac showed genius early. He was learning Latin by age 4, Greek at 9, French (which he took up to converse with his refugee neighbors) at 11, and Hebrew at 13. Several wealthy townspeople offered to pay for his university education at Oxford or Cambridge, which would have led him into Anglican ministry. Isaac refused and at 16 went to London to study at a leading Nonconformist academy. Upon graduation, he spent five years as a private tutor. His illness and unsightly appearance took its toll on his personal life. His five-foot, pale, skinny frame was topped by a disproportionately oversized head. Almost every portrait of him depicts him in a large gown with large folds—an apparent attempt by the artists to disguise his homeliness. This was probably the reason for Elizabeth Singer's rejection of his marriage proposal. As one biographer noted, "Though she loved the jewel, she could not admire the casket [case] which contained it." Though German Lutherans had been singing hymns for 100 years, John Calvin had urged his followers to sing only metrical psalms; English Protestants had followed Calvin's lead. Watts's 1707 publication of Hymns and Spiritual Songs technically wasn't a collection of hymns or metrical psalms, but it was a collection of consequence. In fact, it contained what would become some of the most popular English hymns of all time, such as "When I Survey the Wondrous Cross." Watts didn't reject metrical psalms; he simply wanted to see them more impassioned. "They ought to be translated in such a manner as we have reason to believe David would have composed them if he had lived in our day," he wrote. Psalms of David Imitated in the Language of the New Testament followed in 1719. Many of his English colleagues couldn't recognize these translations. How could "Joy to the World" really be Psalm 98? Or "Jesus Shall Reign Where'er the Sun" be Psalm 72>, or "O God Our Help in Ages Past" be Psalm 90? Watts was unapologetic, arguing that he deliberately omitted several psalms and large parts of others, keeping portions "as might easily and naturally be accommodated to the various occasions of Christian life, or at least might afford us some beautiful allusions to Christian affairs." Furthermore, where the psalmist fought with personal enemies, Watts turned the biblical invective against spiritual adversaries: sin, Satan, and temptation. Finally, he said, "Where the flights of his faith and love are sublime, I have often sunk the expressions within the reach of an ordinary Christian." Such looseness brought criticism. "Christian congregations have shut out divinely inspired psalms and taken in Watts's flights of fancy," protested one detractor. Others dubbed the new songs "Watts's whims." But after church splits, pastor firings, and other arguments, Watts's paraphrases won out. "He was the first who taught the Dissenters to write and speak like other men, by showing them that elegance might consist with piety," wrote the famed lexicographer (and Watts's contemporary) Samuel Johnson. More than a poet, however, Watts was also a scholar of wide reputation, especially in his later years. He wrote nearly 30 theological treatises; essays on psychology, astronomy, and philosophy; three volumes of sermons; the first children's hymnal; and a textbook on logic that served as a standard work on the subject for generations. But his poetry remains his lasting legacy and earned him acclaim on both sides of the Atlantic. Benjamin Franklin published his hymnal, Cotton Mather maintained a long correspondence, and John Wesley acknowledged him as a genius—though Watts maintained that Charles Wesley's "Wrestling Jacob" was worth all of his own hymns.

host as you are - practicing hospitality as a family

Love God and love your neighbor . This is the Butterfield family motto. It makes us humble, messy, and on the frontline in our neighborhood. And being on the frontline isn’t pretty. “Hospitality means being profoundly unselfish, and small children need help to see the blessing in this.” Take for example last March, when the pandemic hit. We were supposed to batten down the hatches, disinfect everything, including the family cat, and remain socially distanced at all times, but schools closed before parents were home from work. So after the first week of lockdown, I looked like the little old lady who lived in the shoe. Our house was open, boisterous, noisy, and full of students who would have been in class. I could visualize getting arrested in my apron for violating governor’s stay-at-home and social-distancing orders. While that hasn’t happened, other things have happened that have made me realize that children play a vital and central role in Christian hospitality. Indeed, I couldn’t practice hospitality without them. Consider six touch points for children’s central role in Christian hospitality. 1. Hospitality is a mission of the church. Sometimes we American Christians privatize hospitality in false ways. Hospitality isn’t a Butterfield thing. It’s a church thing. And children are a blessed part of our church. Jesus loves children and so do we. As the church seeks to evangelize the world, the homes of church members become gospel outposts, places where we bring the gospel to the neighborhood. This is very good news for people with young children. It means that the burden is not on you to be different. It means that your unsaved neighbors will benefit from seeing that you also decorate with plastic dinosaurs and LEGOs. And it also means that you do not always have to be in hospitality mode. As Edith Schaeffer said, doors have hinges for a reason. 2. Hospitality puts the church on the frontline. When inviting unsaved neighbors over, Kent and I always invite our church family, too. The more the merrier, especially in the summer. Your unsaved neighbors will benefit from seeing many different models of the covenant family, including singles (whose church membership renders them a covenant family) and older people. Many Christian hands make the care of little ones easier. Also, with the church family on deck, your children will not feel neglected or isolated as they participate in hospitality. Hospitality means being profoundly unselfish, and small children need help to see the blessing in this. 3. Hospitality puts hot-button topics on the frontline. Our family is made by adoption and all of our children are biracial. Christians know that oppression, violence, and discrimination are sin, but we do not believe that racism, for example, is itself a “meta-narrative” — a paradigm that declares all white people are racists, all black people victims, all social structures complicit in a white hegemonic hatred machine, and any white family who has adopted children of color as colonizing micro-aggressionists. If these things were true, then the Butterfield family doesn’t exist. And yet here we stand, opening the door to everyone. When your family is on the frontline, it has the opportunity to showcase the love of Christ, the purpose of natural law, the harmony of the biblical callings of male and female, and the shallowness of the modern social construction of race. It exposes idols and tears down strongholds and reveals how the love of Christ transcends sociology (shocking as this may be). 4. Hospitality builds relationships within the family. Hospitality is a joy for small children when they get to have some agency in the process. Especially when you are opening your home to others in the neighborhood with small children, your children should be enlisted as hosts. They can set the kids’ table and make the kids’ menu. And with platters of chicken nuggets, watermelon, and popsicles, don’t be surprised if some of the neighborhood dads are found sampling the children’s fare. Your children can also be prepared to think like Jesus would about having children over who haven’t gone to church and don’t (yet) know Jesus. Your children need to be guided in how to be good hosts who lead and set examples (and don’t follow bad ones). And you should set clear boundaries for safety. In our house, there is no playing in children’s bedrooms. Ever. We have a big back yard with a trampoline, and we think that a knock on the head is safer than anything that happens behind a closed door. Working together to have a hospitable home also puts all hands on deck — from the smallest to the largest. Children can’t clean the house as well as you can, but even a small child can sweep up tumbleweeds of dog hair and throw trash in the kitchen can. Value their contributions. 5. Hospitality cares about what neighbors care about. When you open your home to neighbors, you set a table that welcomes them. You ask them about food allergies and other sensitivities. You remember these things and you go out of your way to care about what they care about. You practice becoming all things to all people in the hopes of saving some (1 Corinthians 9:22). You help your children to respect differences that they don’t understand (yet). 6. Hospitality is all for one and one for all. If you have small children whose bedtime is 7:30, consider having neighbors over for Saturday lunch instead of Saturday dinner. Don’t think of your children as a burden — ever. Work with the capacities, limitations, and skills of each member of your family. Be a team. Be in sync with each other’s rhythms and needs. “Hospitality isn’t a performance. It’s a Christian grace that involves the whole family.” And when guests arrive, don’t segregate the children, but integrate them. We live in a world that segregates everything. Show the beauty in working together. And at the end of the meal, the older children can put the dishes in the sink and distribute the Bibles. The little children can play with LEGOs on the floor while the family patriarch opens the Bible to the watching world and prays for the power of the resurrected Christ to guide, encourage, correct, and save. Your children will grow up watching you plead for your neighbors to put their faith in Christ. They will inherit an integrated faith, not a compartmentalized one, where parents act like Christians from ten to noon on Sunday, but the rest of the time operate in an orbit of selfish ambition. Hospitality isn’t a performance. It’s a Christian grace that involves the whole family.

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