December 1926
T H E K I N G ’ S B U S I N E S S
716
f Ma n
A n t h r o p o l o g y : or, T h e D o c t r i n e o DR . F. E. M A R S H London, England
In presenting the twelfth and last article on “Anthropology: or. The Doctrine of Man," from the pen of Dr. Marsh, we are sure we voice the verdict of our great King's Business Family, when we express our deep appreciation for this splendid series. A recent letter from Dr. Marsh tells us that, on the advice of his physicians, he is compelled to cancel his strenuous program for the bal ance of the year and “rest awhile.” Pray for him that he may soon be restored to his wonted vigor of body, mind and spirit, and to the ministry in which he has been so signally blessed.
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up to the highest place and dignity. Faith’s appreciation and ascription, because it is God’s, can say, “Behold the Man (Ish), who shall be a Hiding Place from the storm” (Isa. 32:2); and those who are His, as Israel in the time to Mme, can say, "Thou shalt call me Ishi” (Margin, “That is my Husband”) (Hosea^2:16). All this goes to prove how careful the Holy Spirit' is In the choice of words. He, like a skilled musician, plays upon the notes of words and gives us a tune of praise to our Lord and Master. “ENOSH” “Enosh” represents man as weak and mortal. The word "Enosh” comes from a root which means incurable, sick. The root word “Anash” is rendered “very sick,” in calling attention to David’s child which was “very sick” (2 Sam. 12:15). The word is given “incurable” in several places, when reference is made to an incurable wound (Job 34:6; jer. 30:12-15; Micah 1:9), and "desperately wicked” in describing the condition of the natural heart (Jer. 17:9). "Enosh” is translated "mortal man,” when Eliphaz asks Job the question, "Shall mortal man be more than God?” in (Job 4:17). The first time the word occurs is in Genesis 6:4, where we read df “men of renown.” The “men of renown” were giants in the eyes of men, but pigmies in the estimation of Jehovah. This word "Enosh” identifies man with his sin and help lessness. This is specially brought out in the Book of Job. We read of ¡‘mortal man” (Enosh). “Can he be more just than God? Shall a man (Gever, a strong man) be more pure than his Maker?” (Job 4:17). "How shall man (Enosh) be just with God?” (Job 9:2). "What is man (Enosh) that he should be clean?” (Job 15:14). If the different words are pondered in the above Scriptures, it will be seen how suggestive they are, and how careful the Spirit has been in their use. Very significantly is "Enosh” used in the Book of Jonah. "The men” (Enosh, the sailors) were exceedingly afraid, when they knew who Jonah was, and what he was doing: "And the men (Enosh) feared the Lord” (Jonah 1:10, 13, 16). They were feeble and unable to overcome the-provi dence of Jehovah’s storm; but the people (Enosh) of Nineveh were saved from the judgment which threatened them, because of their repentance (Jonah 3:5). In their case, man’s feebleness was a splendid opportunity for God to display the greatness of His grace. "Enosh” is used in contrast with the Lord and with Adam. "What is man (Enosh) that Thou are mindful of him, and th'e Son of man (Adam) that Thou visitest him?” (Psa. 8:4). “What is man (Enosh) that Thou takest knowledge of him, or the Son of man (Adam) that Thou makest account of him?” (Psa. 144:3). "I will answer thee, God is greater than men” (Enosh) (Job 33:12). (Continued on page 783)
E have already looked at the character of man as associated with the name of Adam. We shall now look at the other three, namely, "Ish,” "Gever,” "Enosh.” “ I S H ” "Ish" signifies “a man of high degree." The first time it occurs Is in GenesM 2:22, 24: "And the rib which the Lord God had taken from Adam, made He a woman, and brought her unto Adam, and Adam said, ‘This Is now bone of my bones, and flesh of my flesh’; she shall be called Ishah, because she Is taken out of Ish. Therefore shall Ish leave his father and mother and 'cleave unto his Ishah.” Adam recognized in his wife more than Adam (red earth). She was on an equality with him as his helpmeet; and part of him, as the creature exalted and honored by Jehovah. We are not surprised to find that “Ish” is used in con trast. "Ish” is translated “husband” in contrast to wife (Gen. 3:6, 16); "champion” in contrast to others (1 Sam. 17:23); "worthy” in contrast to one who is unworthy (1 Kings 2:26); “men of high degree” in contrast to men (Adam) of low degree (Psa. 62:9); a “good man” in con trast to a bad man (Prov. 7:19); a "Great man” in contrast to a mean man (Isa. 2:9); and a “mighty man” in contrast to a weak man (Isa. 5:15). Sometimes “Ish” is applied to God, not that it speaks of Him as a human being, but in contrast to others. “The Lord is a man (Ish) of war" to defeat the Egyptians (Ex. 15:3). The captain of the Lord’s Host is “a man” (Ish) to displace Joshua as the leader of Israel (Josh. 5:15). Christ is the "Blessed man” (Ish) of Psalm 1, and is in contrast to the wicked ones; and Christ, as “The Man of sorrows" (Ish) is in contrast to those whose sorrows He bore. Man’s ruin and God’s redemption are identified with this name for man. Man, at his best is bad. “Every one (Ish) has turned to his own way” (Isa. 53:6). Man has to confess with Isaiah, “I am a man (Ish) of unclean lips” (Isa. 6:5). David says, "Every man (Ish) walketh in a vain show” (Psa. 39:6); and "men of high degree (Ish) are a lie” (Isa. 62:9). The wise man says, "The heart of man (Ish) is haughty” (Prov. 18:12); and every “way of a man (iB h ) is right in his own eyes” (Prov. 21:12). Man has fallen from his high place, and no matter how high the place he may think he occupies, he is low before God. God’s Man must become a man to benefit men. Christ is the Branch to bless us—“Behold the Man (Ish), whose name is the Branch” (Zech. 6:12). He was the “Marred Man!” "His visage was so marred more than any man (Ish)” (Isa. 52:14). He, on Calvary’s tree, said: “I am a worm, and no man (Ish)” (Psa. 22:6).' The Cross in Its judgment crushed Him into earth’s debasement, so that He compares Himself to the insignificance of a "worm,” and all this was that He might save the worm, Man, and lift him
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