239. It was from this place, therefore, in which G.o.d declared that he was always present, and in which Adam resided as high priest, and as lord of the earth, that Cain "went out;" and he came into another place, where there was no "face of G.o.d," where there was no visible sign of his presence by which he could derive the consolation that G.o.d was present with his favor. He had no sign whatever, save those signs which are common to all creatures, even to the beasts, namely, the uses of sun and moon, of day and night, of water, air, etc. But these are not signs of that immutable grace of G.o.d contained in the promise of the blessed seed. They are only the signs of G.o.d"s temporal blessings and of his good will to all his creatures.
240. Miserable, therefore, was that going out of Cain indeed. It was a departure full of tears. He was compelled to leave forever his home and his parents, who now gave to him, a solitary man and a "vagabond,"
their daughter as his wife, to live with him as his companion; but they knew not what would become either of their son or of their daughter. In consequence of losing three children at one time their grief is so much greater. No other explanation suggests itself for the subsequent statement "Cain knew his wife."
241. Where, then, did Cain live with his wife? Moses answers, "in the land of Nod," a name derived from its vagabond and unsettled inhabitant. And where was this land situated? Beyond paradise, toward the east, a place indeed most remarkable. Cain came into a certain place toward the east, but when he came there, he was insecure and unprotected, for it was the land of Nod, where he could not set foot with certainty, because "the face of G.o.d" was not there. For this "face" he had left with his parents, who lived where they had paradise on their side, or toward the west. When Cain fled from his home he went toward the east. So the posterity of Cain was separated from the posterity of Adam, having paradise as a place of division between them. The pa.s.sage, moreover, proves that paradise remained undestroyed after Adam was driven out of it. In all probability it was finally destroyed by the deluge.
242. This text greatly favors the opinion of those who believe that Adam was created in the region of Damascus, and that, after he was driven out of paradise for his sin, he lived in Palestine; and hence it was in the midst of the original paradise that Jerusalem, Bethlehem and Jericho stood, in which places Jesus Christ and his servant John chiefly dwelt. Although the present aspect of those places does not altogether bear out that conclusion, the devastations of the mighty deluge were such as to change fountains, rivers and mountains; and it is quite possible that on the site which was afterward Calvary, the place of Christ"s sacrifice for the world"s sin, there stood the tree of the knowledge of good and evil, the same spot being marked by the death and ruin wrought by Satan and by the life and salvation wrought by Christ.
243. It is not without a particular purpose, therefore, that Daniel uses the striking expression: "The end thereof (of the sanctuary, the sacrifice and the oblation) shall be with a flood," Dan 9, 26. As if he had said, The first paradise was laid waste and utterly destroyed by the mighty deluge, and the other, future paradise, in which redemption is to be wrought, shall be destroyed by the Romanists as by a flood.
244. We may carry the a.n.a.logy further by stating that as Babel was the cause of the destruction of the Jewish people, so this disaster had its beginning with Cain and his offspring, who settled in that part of the earth where, at a later day, Babylon was founded. These are my thoughts and views, derived partly from the fathers. Though they may not be true, they are yet probable, and have nothing unG.o.dly in them.
And there can be no doubt that Noah, after the flood, saw the face of the whole earth altogether changed from what it was before that awful visitation of the wrath of G.o.d. Mountains were torn asunder, fountains were made to break forth and the courses of the rivers themselves were wholly altered and diverted into other channels, by the mighty force of the overwhelming waters.
VII. GENERATIONS OF CAIN AND OF THE RIGHTEOUS.
A. IN GENERAL.
1. Why Cain"s generations were described before those of the righteous 245.
2. How the Holy Spirit is interested more in the generations of the righteous than in those of Cain 246-247.
3. Why the Holy Spirit gives this description of both 248.
4. The relation of the two to each other 248.
5. How the generations of the righteous are attacked and conquered by those of the G.o.dless 249.
* Of Cain"s marriage.
a. Who was his wife, and the question of his being married before he committed the murder 250-251.
* How to read the writings of the Jews 251.
b. The question of his being married after the murder 252-254.
* That some of his posterity were saved 254.
VII. THE GENERATIONS OF CAIN AND THE GENERATIONS OF THE G.o.dLY.
A. The Posterity of Cain in General.
V. 17. _And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch._
245. It is worthy of admiration that Moses describes the generation of the sons of Cain before the generation of the sons of G.o.d. But all this is done according to the fixed counsel of G.o.d. For the children of this world have in this life and in this their generation the advantage of the children of G.o.d (Lk 16, 8) with reference to the first promise. The spiritual seed of the woman indeed possess the spiritual blessing, but the seed of the serpent arrogate to themselves the corporal, or temporal, blessing, and they bruise the heel of the blessed seed. In this respect the temporal has precedence over the spiritual.
246. But a great difference comes to the surface at a later day.
Although Moses records the history of the posterity of Cain before the posterity of the righteous, yet we afterwards see that the latter are more especially the care of the Holy Spirit. He does not confine himself to a bare registration of their names, but he carefully numbers their years, makes mention of their death, and not only chronicles their own doings, as he chronicles in this pa.s.sage those of the sons of Cain, but also the transactions and the conversations which Jehovah had with them, the promises he made, the help rendered in danger, and the blessings vouchsafed.
247. None of these things are recorded of the wicked posterity of Cain. When Moses has said that Cain begat a son named Enoch, and that he built a city to which he gave the name of his son, calling it Enoch, the sacred historian immediately cuts off the memory of Cain altogether and, as it were, buries him forever with these few short words of record. He seems to entertain no further care or concern for either his life or his death. He merely records temporal blessings--that he begat a son and that he built a city. For as the gift of reproduction was not taken away from the murderer Cain, neither was the gift of dominion taken from him. But he lost all the rich blessings of the earth because it had drunk the blood of his brother, as we have shown above.
248. The Holy Spirit records these things in order that we may see that there was, from the very beginning, two churches: one the church of the sons of Satan and of the flesh, which often makes sudden and great increase; and the other the church of the sons of G.o.d, which is usually weak and makes slow progress. Although the Scriptures do not relate how these two churches lived together in the beginning, yet, as it was declared by G.o.d to Satan, "I will put enmity between thy seed and her seed," it is certain that the church of Cain was ever hostile to the Church of Adam. And the present text fully shows that the sons of men so increased and prevailed that they almost completely perverted and destroyed the Church of the sons of G.o.d. For in the great flood, only eight souls of them were saved; all the rest of the human race perished in the waters on account of their sin.
249. And this is a calamity of the true Church, common to all ages: as soon as she begins to increase, she is compelled to oppose with all her might Satan and the unG.o.dly. She is at length tired out by the wickedness of her enemy, and is then either obliged to yield to her enraged foe, overcome by the cross and its afflictions, or she sinks under the seductions of pleasures and riches. So it was with the posterity of Adam. Broken down, at length, under so long a war with the sons of men, they yielded, being reduced at last to eight souls only, who were saved. UnG.o.dliness having so far prevailed, and the G.o.dly losing ground, the Lord at length interposes and saves the few righteous remaining; but all the rest, both the seduced and the seducers, he punishes, including them in the same judgment. And we hope and believe the Lord will do the same in the judgment at the last day.
250. Many questions arise here. Some inquire respecting the circ.u.mstances connected with the wife of Cain: at what time the murder was committed; whether Cain murdered his brother before he was a husband, or after he was married. And the Jews, moreover, say that Eve brought forth twins at every birth, a male and a female; and they a.s.sert that Cain married his sister Calmana, and Abel his sister Debora. Whether these things be true or not I cannot affirm. I know not. But they are not vital to the interests of the Church, and there is nothing certain known concerning them. This one thing is certain, that Cain had a sister for his wife. But whether or no he had her as his wife when he committed the murder, cannot with certainty be proven. However, the text before us greatly tends to the conclusion that Cain was married when he committed the murder of his brother; for it intimates that the inheritance was divided between the two brothers when it affirms that the care of the cattle was committed by the father to Abel and the tilling of the ground to Cain. I, therefore, am inclined to believe that both of the brothers were married.
251. This conclusion is favored also by the statement made above, that Cain and Abel "in the process of time" brought their offerings. This has been explained in the following manner: At the end of the year, the two newly married husbands brought as offerings the new fruits which G.o.d had given them in this first year of their marriage; Cain brought the first fruits of the earth, and Abel the first fruits of his flock. And the time was probably the autumn of the year, the time when the fruits of the earth are gathered, the same season in which the Jews afterwards held the feast of expiation. Moses, in his Levitical law, seems carefully to have noted and collected the ancestral patterns, and to have reduced them to a code. When, therefore, the new husbands came to render their thanks to G.o.d for his blessings and to offer their gifts, and Abel"s offering was accepted of G.o.d and not the offering of Cain, Cain"s heart was immediately filled by Satan with hatred of his brother; and upon this hatred afterwards followed the horrible murder. This is the opinion of the Jews, which I thus relate because it does not appear to be at all far from the truth. But, as I have often said, the interpretations of the Jews are to be read with critical discrimination, so that in their teachings, we may retain the things consistent with the truth, but condemn and refute all fictions of their own making.
252. If Cain was not married when he slew his brother, it is still more wonderful that after such a wicked deed he obtained a wife at all; and certainly that damsel was worthy the highest praise who married such a man. For how could the maiden rejoice in a marriage with her brother who was a murderer, accursed and excommunicated? She, on her part, no doubt supplicated her father, and expostulated with him and asked how he could give her, an innocent one, in marriage to a man thus accursed, and force her into banishment with him. Nay, the very example of her brother"s murder must have naturally filled her with terror, lest the crime which her husband committed on his brother he might also dare to commit on her, his sister and his wife.
253. In bringing about this marriage, Adam obviously had to exercise marvelous eloquence. It was for him to convince his daughter that the father"s command was not to be disobeyed, and that while Cain, curse-ridden, would have to bear the penalty of his sin, G.o.d would still preserve and bless her, the innocent one.
Nor do I entertain the least doubt that G.o.d conferred many personal blessings upon Cain, down the whole line of his posterity, for the sake of his wife, who, from motives of faith toward G.o.d and of obedience toward her parents, had married her murderous brother.
As Christ was the minister of the circ.u.mcision for the truth of G.o.d, to establish the certainty of the promise made unto the Jewish fathers; and as, in the absence of a promise, he was the minister of the Gentiles, because of the mercy of G.o.d, (Rom 15, 8-9), so the like uncovenanted mercy was shown also to the posterity of Cain. These two opinions have been expressed concerning the marriage of Cain, but which is the truth I know not. If Cain was married after he committed the murder, his wife is most certainly worthy of all praise and of all fame, who could thus yield to the authority of her parents, and suffer herself to be joined in marriage with an accursed murderer.
254. To myself, the first opinion appears to be much nearer the truth, that he murdered his brother after his marriage with his sister; because we have so clear a testimony in the text concerning the division of the inheritance. And in that case, the necessity lay on the wife to follow her husband. As wife and husband are one body and one flesh, Adam had no desire to separate them; moreover, the wife is bound to bear her part of the calamities of her husband. Just in the same manner as the posterity of Cain enjoyed a part of those blessings which were bestowed of G.o.d upon the innocent wife, Pharaoh, king of Egypt, was saved in the time of Joseph, and the King of Nineveh was saved in the time of his calamity, although neither of them belonged to the people of G.o.d. And so I also believe that some were saved out of the posterity of Cain, although Cain himself had utterly lost the promise concerning the blessed seed.
B. THE POSTERITY OF CAIN IN DETAIL; THE GENERATIONS OF CAIN.
* The names were given to the descendants of Cain, not by accident, but by special thought and with a definite meaning 255.
1. Of Enoch.
a. The meaning of his name 255-256.
b. Is the first in Cain"s posterity and the beginning of the temporal blessing 256.
* Why Cain built a city 257-258.
2. Irad and the meaning of his name. It was not given without a purpose 259.
3. Mehujael and the meaning of his name 260.
* The means the false church uses to suppress the true Church 260.
4. Methushael and the meaning of his name 261.
5. Lamech.
a. What his name signifies 262.
* Cain"s descendants persecute the true Church. Yet some of Cain"s posterity were saved 263.
b. The reason he took two wives 264.