Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/109

 to death, spread over the whole material world; so that everywhere on earth there were to be seen wild and rugged wastes, desolation and ruin, death and corruption, or ματαιότης and φθορά (Rom 8:20-21). Everything injurious to man in the organic, vegetable and animal creation, is the effect of the curse pronounced upon the earth for Adam's sin, however little we may be able to explain the manner in which the curse was carried into effect; since our view of the causal connection between sin and evil even in human life is very imperfect, and the connection between spirit and matter in nature generally is altogether unknown. In this causal link between sin and the evils in the world, the wrath of God on account of sin was revealed; since, as soon as the creation (πᾶσα ἡ κτίοις, Rom 8:22) had been wrested through man from its vital connection with its Maker, He gave it up to its own ungodly nature, so that whilst, on the one hand, it has been abused by man for the gratification of his own sinful lusts and desires, on the other, it has turned against man, and consequently many things in the world and nature, which in themselves and without sin would have been good for him, or at all events harmless, have become poisonous and destructive since his fall. For in the sweat of his face man is to eat his bread (לחם the bread-corn which springs from the earth, as in Job 28:5; Psa 104:14) until he return to the ground. Formed out of the dust, he shall return to dust again. This was the fulfilment of the threat, “In the day thou eatest thereof thou shalt surely die,” which began to take effect immediately after the breach of the divine command; for not only did man then become mortal, but he also actually came under the power of death, received into his nature the germ of death, the maturity of which produced its eventual dissolution into dust. The reason why the life of the man did not come to an end immediately after the eating of the forbidden fruit, was not that “the woman had been created between the threat and the fall, and consequently the fountain of human life had been divided, the life originally concentrated in one Adam shared between man and woman, by which the destructive influence of the fruit was modified or weakened.” ( v. Hoffmann), but that the mercy and long-suffering of God afforded space for repentance, and so controlled and ordered the sin of men and the punishment of sin, as to render them subservient