suffer. It shares this fate along with all the other irrational earthly creation, which is made subject to vanity (Rom. viii. 20), and which must accompany man, for whose sake it was created, through all the stages of his existence. But the question here at issue is not about mere suffering, but about well-merited punishment. The serpent is not, like the whole remaining earth, cursed for the sake of man (Gen. iii. 17), but it is cursed because "it has done this." Punishment presupposes being created in the image of God, and, according to chap. i., such a creation is peculiar only to man. But as soon as we assume the co-operation of an invisible author of the temptation, by whom the serpent was animated, everything which is here threatened against the visible instrument acquires a symbolical meaning. The degradation inflicted upon the latter,—the announcement of the defeat which it is to sustain in the warfare with man,—represent in a figure the fate of the real tempter only. The instrument used by him in the temptation is at the same time the symbol of the punishment which he is destined to endure.

Although it be said that the serpent should be "cursed above all cattle," etc., this does not necessarily imply that the other animals are also cursed, any more than the words, "subtle above all the beasts," imply that all other beasts are subtle. It is certainly not always necessary that the whole existing difference should be pointed out. The sense is simply: Thou shalt be more cursed than all cattle. In a similar manner it is said, in the song of Deborah, concerning Jael, "Blessed above women shall Jael be," Judges v. 24; for this does not imply that all other women are blessed, but means only that, whether they be blessed or not, Jael, at all events, is the most blessed.

The eating of dust must not be interpreted literally, as if the serpent were to feed upon dust; but, since it is to creep on the ground, it cannot be but that it swallow dust along with its food. Thus we find in Ps. cii., in "the prayer of the afflicted," ver. 10, "For I have eaten ashes like bread," used of occasional swallowing of ashes. As an expression of deepest humiliation, the licking of dust is used in Mic. vii. 17, where it is said of the enemies of the Church, "They shall lick dust like the serpent." In Is. xlix. 23, compared with Ps. lii. 9, the licking up the dust of the feet is likewise inflicted upon the humbled enemies. If, undoubtedly, there be, even in these passages, a slight reference to the one before us, the allusion to it is still plainer in Is. lxv. 25, where it is said, "And dust shall be the serpent's meat." Of the denunciation in Gen. iii. 14, 15, the eating of dust alone shall remain, while the bruising of the heel shall come to an end. And while all other creatures shall escape from the doom which has come upon them in consequence of the fall of man, the serpent—the instrument used in the temptation—shall, agreeably to the words in the sentence of punishment, "All the days of thy life," remain condemned to a perpetual abasement, thus prefiguring the fate of the real tempter, for whom there is no share in the redemption.

The opinion which has been again of late defended by Hofmann and Baumgarten, that the serpent had before the fall the same shape as after it, only that after the fall it possesses as a punishment what before the fall was its nature, stands plainly opposed to the context. Even a priori, and in accordance with Satan's usual mode of proceeding, it is probable that he, who loves to transform himself into an angel of light, should have chosen an attractive and charming instrument of temptation. This view loses all that is strange in it, if only we consider the change of the serpent, not as an isolated thing, but in connection with the great change which, after the fall of man, affected the whole nature (comp. Gen. i. 31, according to which the entire animal creation had, previously to the fall, impressed upon it the image of man's innocence and peace, and the law of destruction did not pervade it, Gen. iii. 17; Rom. viii. 20); and if only we keep in mind that, before the fall, the whole animal world was essentially different from what it is now, so that we cannot by any means think of forming to ourselves a distinct Image of the serpent, as Luther and others have done.

The serpent is thus, by its disgusting form, and by the degradation of its whole being, doomed to be the visible representative of the kingdom of darkness, and of its head, to whom it had served as an instrument. But the words, when applied to the head himself, give expression to the idea: "extreme contempt, the shame, and abasement shall be thy lot." Thus Calmet remarks on this passage: "This enemy of mankind crawls, as it were, on his belly, on account of the shame and disgrace to which he is reduced." Satan imagined that, by means of the fall of man, he would enlarge his kingdom and extend his power. But to the eye of God the matter appeared in a totally different light, because, along with the fall, He beheld the redemption.

Ver. 15. "And I will put enmity between thee and the woman, and between thy seed and her seed; and it shall bruise thy head, and thou shalt bruise its heel." In the two other passages where the word שוף occurs (Ps. cxxxix. 11 [compare my commentary on that passage] and Job ix. 17), it undeniably signifies: "to crush," "to bruise." This signification, therefore, which is confirmed by the Chaldee Paraphrast, and which Paul also follows in Rom. xvi. 20 (συντρίψει, whilst the LXX. have τηρήσει), must here also be retained. It is only in appearance that, in the second passage referred to, the signification "to crush" seems to be inappropriate; for there, "to crush" is used in the sense of "to destroy," "to annihilate," just as in Jonah iv. 7, "to strike" is used of the sting of an insect, because its effect is similar to that produced by a stroke. The words ראש and עקב are a second accusative governed by the verb, whereby the place of the action is more distinctly marked out. That by "head" and "heel"—a majus and a minus—a victory of mankind over the seed of the serpent should be signified, was seen by Calvin, who says, "Meanwhile we see how graciously the Lord deals even in the punishment of men, inasmuch as He does not give the serpent power to do more than wound the heel, while to man is given the power of wounding its head. For the words 'head' and 'heel' point out only what is superior and what is inferior." That these words are by no means intended to describe the mutual antipathy between men and serpents, is rendered evident by the consideration, that, if such were the intention, no special punishment would be denounced against the serpent, while, according to the context, such denunciation is certainly designed by the writer. The words treat of the punishment of the serpent; it is only in ver. 16 that the sentence against man is proclaimed. It is true that the bite of a serpent is dangerous when it is applied even to the heel, for the poison thence

penetrates the whole body; but to this fact in natural history there is here no allusion, nor is the biting of the serpent at all the point here in question. The contrast between head and heel is simply that which exists between the noble and less noble parts,—those parts of which the injury is commonly curable or incurable. The objection: "The serpent creeps, man walks upright; if then an enmity exists between them, how can it be otherwise