314. And the fifth chapter, which now follows, is expressly written to set forth the immortality of Enoch, who was taken up into heaven by the Lord. Although the following chapter is necessary as a chronicle of the number of the years of the generation of the righteous, yet its most remarkable feature is its record that Enoch did not die like Adam, nor was slain like Abel, nor carried away, nor torn to pieces by lions and bears, but was taken up into heaven and translated into immortality by the Lord himself; all which was written that we might believe in the Seed of the woman, Christ our Redeemer and Satan"s conqueror, and that through him we also might expect a life immortal after this mortal and afflicted life.
315. This harmony of these five chapters the Jews see not, for they are dest.i.tute of that sun which sheds light upon these things and makes them manifest; which sun is Christ, by whom we have the remission of sins and life immortal.
CHAPTER V.
I. THE BOOK OF THE FIRST GENERATIONS OF MAN, AND THE GLORY OF THE CAINITES.
A. THE BOOK OF THE FIRST GENERATIONS OF MAN.
1. The reasons why Moses records the generations of Adam 1.
2. Why he so particularly gives the years, and in the case of each patriarch adds "and he died" 1-2.
3. Why Enoch is placed in the records of the dead 3-4.
* Was Enoch a sinner, and do sinners have hope of eternal life 4.
* Of death.
a. How we are to comfort ourselves against death 5.
b. How reason views death, and how the best heathen philosophers viewed it 6.
c. The knowledge the Scriptures give us of death 6.
4. How we may be greatly profited by the book of the generations of the ancient world 7.
5. Why the book of the generations of Cain is larger than that of Seth"s 7.
* How terrible that both lines were totally destroyed, except eight persons 8.
6. The aim of Moses in writing this book of the generations of Adam 9.
* The glory of the first world 10.
a. What was this glory 9-10.
b. Why this glory was revealed 10.
c. Profitable and interesting to meditate upon it 11.
d. The patriarchs of the first world the most holy of all martyrs 12.
B. THE GLORY OF THE CAINITES.
1. The Cainites greatly tormented G.o.d"s Church, especially after Adam"s death 12.
2. To what end their hatred and persecution served the holy patriarchs 13.
* Why Moses did not record the zeal of the holy fathers against the Cainites 14.
* Why Moses gives such a short description of the deluge 15.
* The character of the first world 16.
* Luther"s lamentation over the character of the last world; its approaching destruction, and an earnest prayer to G.o.d 16-18.
I. THE RECORDS OF THE GENERATIONS OF MAN AND THE GLORY OF THE CAINITES.
A. The Records of the Generations of Man.
V. 1. _This is the book of the generations of Adam._
1. This chronicle has been arranged by Moses for two reasons. First, on account of the promise of the seed made to Adam; and second, on account of Enoch. Moses writes still another genealogy in the tenth chapter, after the flood, from a far different motive than the present. In the present chapter, he gives the number of the years of the righteous and adds with a special purpose in the case of each one, the words, "and he died."
2. This little phrase may at first thought appear superfluous. After the historian has said, "All the days that Adam lived were nine hundred and thirty years," what seems to be the use of his adding the few words, "and he died"? The statement as to the number of his years connotes also the time of his death; for had he lived longer, the additional years would have been contained in the enumeration.
Moses, however, does this with the definite purpose of pointing out the unspeakable wrath of G.o.d against sin, and the inevitable punishment of it, inflicted by him on the whole human race, on the righteous as well as on the wicked. So does the Apostle Paul pursue his argument, drawn from this very portion of the Holy Scripture: "As through one man sin entered into the world, and death through sin; and so death pa.s.sed upon all men, for that all sinned," Rom 5, 12. This is a consequence perpetuated through all generations. Adam died, therefore Adam was a sinner. Seth died, therefore Seth was a sinner.
Infants die, therefore infants partake of sin and so are sinners. This is what Moses intends to set forth when he says, concerning the whole line of patriarchs, that, though they were all sanctified and renewed by faith, yet, "they died!"
3. Nevertheless, from this line of the dying there flames starlike a most lovely light of immortality when Moses here records concerning Enoch that "he was not;" that is, he no longer appeared among men, and yet he did not die but was taken up into heaven by the Lord himself.
By this glorious fact is signified that the human race is indeed condemned to death on account of sin, and yet the hope of life and immortality is left us, that we need not abide in death forever.
4. For this cause G.o.d thought it needful, not only that the promise of life should be given to the original world, but that immortality should be demonstrated by an object lesson. Accordingly Moses said of each patriarch that he fulfilled so many years of life and "died": that is, suffered the punishment of sin, or, was a sinner. But the divine historian does not use these expressions concerning Enoch. Not because that patriarch was not a sinner, but because, even unto such sinners as he, there was left a hope of eternal life through the blessed seed. Therefore all the patriarchs, who died in the faith of this seed, held fast the hope of eternal life.
Enoch, therefore, is the second object lesson by which G.o.d makes it manifest that it is his will to give unto us life eternal after this life. The Lord says that Abel, who was killed by his brother, still lived, and that his voice cried from the ground. In the present instance, Enoch is taken up by the Lord himself into heaven.
5. We will not despair, therefore, though we see death, derived from Adam, extend to every one of the whole human race. We must, indeed, suffer death because we are sinners. But we shall not abide in death.
We rather have a hope in a divine purpose and providence whereby G.o.d designs our deliverance from death. This deliverance has begun with the promise of the blessed seed, and has been demonstrated by Abel and Enoch as object lessons. Wherefore we possess the first fruits of immortality. The Apostle Paul says, "For in hope were we saved," Rom 8, 24. Hope saves us until the fullness of immortality shall be brought unto us at the last day, when we shall see and feel that eternal life which we possessed here in faith and hope.
6. Now, the flesh does not understand this. The flesh judges that man dies like a beast. Men, occupying the front rank of philosophers have felt accordingly that by death the soul is separated and delivered from the prison of the body, to mingle, free from all bodily infirmities, in the a.s.sembly of the G.o.ds. Such was the immortality dreamed of by the philosophers, though steadfastness of grasp and of vision was out of the question. The Holy Scriptures, however, teach differently concerning the resurrection and eternal life; they place this hope so plainly before our eyes as to leave no room for doubt.
7. Next in order, we find in this chapter a reflection of the condition of the primitive world. The ten antediluvian patriarchs belonging to the lineage of Christ, with their descendants, are enumerated. Nor is it a useless study to put these data before one"s eyes on paper, according to the directions given by Moses, to see who the patriarchs were, who were their contemporaries, and how old they became, as I have taken the time to do. Cain also has his line, as Moses has shown in the preceding chapter, and I have no doubt that the posterity of Cain was far more numerous than that of righteous Seth.
8. From these two families, as from roots, was the world peopled, down to the deluge, in which both branches, with their two cla.s.ses of descendants (that is, the posterity of the wicked and that of the righteous) were rooted out of the earth, eight souls only being left, and even among them one was wicked. Accordingly, as in this chapter a magnificent picture of the primeval world is presented to our view, so we behold also the incalculable wrath of G.o.d, and the horrible event of the reduction of the total offspring of these patriarchs to eight souls.
9. We will reserve this awful record for its proper time and place.
Let us now do that which Moses does in the present chapter, who wants us to consider the exceeding splendor of this primeval age of the world. Adam lived beyond the age of his grandson Enoch, and died but a short time before Noah was born. A hundred and twenty years only intervened between the death of Adam and the birth of Noah. Seth died only fourteen years before Noah"s birth. Enosh and the rest of the patriarchs, except Enoch, lived at the same time with Noah. Thus by a comparison of the figures, we shall ascertain that quite a number of gray-headed patriarchs, of whom one lived seven hundred, and another nine hundred years, were contemporaries, and teaching and governing the Church of the G.o.dly.
10. The exceeding glory of the primitive world consists in this, that it contained so many good and wise and holy men. We are by no means to think that all these are merely common names of plain and simple men.
They were the greatest heroes and men of renown that the world ever witnessed, next to Christ and John the Baptist. In the last day we shall behold and admire the real majesty of all these worthies, and then we shall truly behold the mighty deeds which these mighty men wrought. Yes, it will then be made manifest what Adam did, what Seth did, what Methuselah did, and the others; what they suffered from the old serpent; how they comforted and fortified themselves, by their hope in the promised seed, against all the harm and violence of the world, that is, of the Cainites; what craft they experienced; what injuries and hatred and contempt they bore for the glory of the blessed seed to be born from their lineage. We are a.s.suredly not to imagine that these great and holy men lived without severe afflictions and innumerable crosses. All these things, I say, shall be revealed at the last day.
11. And it is an undertaking, as I said, full of profit and pleasure now to contemplate with our minds, as with open eyes, that happy age, in which so many patriarchs lived contemporaneously, nearly all of whom, except Noah, had seen and known their first father, Adam.