Commentary on Genesis Part 16

They believed in him as one to come; we know that he has become manifest, and has gone to the Father to prepare for us a home, and to sit at the right hand of the Father to intercede for us. Ought we not, therefore, to sigh for those future things, and to hate those of the present? It is not an Enoch or an Abel who sets before us, as those patriarchs did before their people, the hope of a better life to come; but Christ, the leader and author of life himself. It becomes us, therefore, firmly to despise this life and world, and with swelling breast to pant after the coming glory of eternal life.

65. Herein we feel how great is the infirmity of our flesh which l.u.s.ts after these present things with eager desire but fails to rejoice in the certainties of the life to come. How is it possible that a fact should not be most certain which has for witnesses not only Abel and Enoch and Elijah, but also Christ himself, the head and the first fruits of those that rise? Most worthy, therefore, the hatred of both G.o.d and men are the wicked Epicureans; and most worthy our hatred also is our own flesh, when we wholly plunge into temporal cares and securely disregard the eternal blessings.

66. Worthy of note and carefully to be remembered is the statement that Enoch was taken up and received, not by some patriarch or angel, but by G.o.d himself. This was the very consolation which rendered the deaths of the patriarchs endurable; yea, which enabled them to depart from this life with joy. They saw that the seed which had been promised them warred, even before he was revealed, with Satan, and bruised, through Enoch, his head. Such was the hope entertained by them concerning themselves and all their believing descendants, and, in perfect security, they despised death as having ceased to be death, as having become a sleep from which they were to awaken into life eternal. "To them that believe," death is not really death, but a sleep. When the terror, the power, and the sting of death are taken away, it can no longer be considered death. The greater the faith of the dying man, the weaker is death. On the other hand, the weaker the faith of the dying man, the more bitter is death.

67. In this text we are also reminded of the nature of sin. If Adam had not sinned, we should not have been dying men, but, like Enoch of old, we should have been translated, without fear or pain, from this animal life to that better and spiritual life. But although we have forfeited that life, the present history of the patriarch Enoch a.s.sures us that the rest.i.tution of paradise and of eternal life is not to be despaired of. Our flesh cannot be free from pain, but where conscience has obtained peace, death is no more than a swoon, by means of which we pa.s.s out of this life into eternal rest. Had our nature remained innocent, it would not have known such pain of the flesh. We should have been taken up as if asleep, presently to awaken in heaven, and to lead the life of the angels. Now, however, that the flesh is defiled by sin, it must first be destroyed by death. As to Enoch, perhaps he lay down in some gra.s.sy spot and fell asleep praying; and sleeping he was taken up by G.o.d, without pain; without death.

68. Let us give proper attention to this text to which Moses attaches special importance as embodying an account of the most noteworthy event of the primitive world. What fact could possibly inspire more wonder and admiration than that a man, a corrupt sinner, born of flesh and blood, as we are, and defiled as we are by that sin and corruption, so obtained the victory over death as not to die at all!

Christ himself is man, and righteous, yet our sins caused him to suffer the bitterest of all deaths; but he is delivered on the third day, and lifts himself up unto life eternal. In Enoch there was the singular fact that he died not at all, but was caught up, without death intervening, to the life spiritual and eternal.

69. Emphatically deserving of aversion are the rabbins. The sublimest pa.s.sages of the Scriptures they shamefully corrupt. As a case in point, they prate concerning Enoch that, while he was good and righteous, he very much inclined toward carnal desires. G.o.d, therefore, out of pity, prevented his sinning and perishing through death. Is not this, I pray you, a shocking corruption of the text before us? Why should they say concerning Enoch in particular, that he was subject to the evil desires of the flesh? As if all the other patriarchs did not experience the same. Why do they not notice the repeated testimony of Moses, that Enoch "walked with G.o.d"? That is certainly evidence that Enoch did not indulge those evil inclinations of his flesh, but bravely overcame them by faith. The Jews when speaking of the corrupt desires of the flesh have reference to l.u.s.t, avarice, pride, and similar promptings. Enoch, however, without doubt, lived amid mightier temptations than these; like Paul, he felt that "thorn in the flesh"; day by day he wrestled with Satan; and when, at length, he was completely bruised and worn out with every kind of temptation, G.o.d commanded him to depart from this life to the blessed life to come.

70. What that life is which Enoch now lives, we who still continue to be flesh and blood cannot possibly know. It is enough for us to know that Enoch was translated in his body. This the patriarchs must have clearly understood by revelation, and about to die, they needed this comfort. This much we know also. But what that holy patriarch is now doing, where he is, and how he lives, we know not. We know that he lives; and we also know that the life he lives is not like unto this animal life, but that he is with G.o.d. This the text before us distinctly declares.

71. This fact, then, makes the narrative under consideration so memorable that G.o.d intended to use it for the purpose of setting before the old, primeval world the hope of a better life. Likewise, to the second world, which had the Law, G.o.d gave the example of Elijah, who also was taken up into heaven and translated by the Lord before the very eyes of his own servant Elisha. We are now in the New Covenant, in a third world, as it were. We have Christ himself, our great deliverer, as our glorious example, who ascended into the heavens, taking with him many of his saints.

It was G.o.d's will to establish for every age a testimonial of the resurrection of the dead, that he might thereby allure our minds by all possible attractions from this corrupt and in many ways wretched life, in which, however, we will gladly serve G.o.d as long as it shall please him, by the faithful performance of all public and private duties, and especially by instructing others in holiness and in the knowledge of G.o.d. But, as the apostle says, we have here "no certain dwelling-place," 1 Cor 4, 11. Christ, our forerunner, is gone before us, that he might prepare for us, the eternal mansions, Jn 14, 2-3.

72. Just as we find many among us by whom such things are considered absurd, and not sufficiently worthy of faith, so there is no doubt that this account was deemed ridiculous by most people. The world is ever the same. For that reason these things have by divine authority been committed to writing and recorded for the saints and the faithful, that these might read, understand, believe and heed them.

They present to our sight a manifest triumph over death and sin, and afford us a sure comfort in Enoch's victory over the Law, and the wrath and judgment of G.o.d. To the G.o.dly nothing can yield more grace and joy than these antediluvian records.

73. But the New Testament truly overflows with the mercy of G.o.d. While we do not discard records like these, we have others far superior. We have the Son of G.o.d himself ascending to the skies, and sitting at the right hand of G.o.d. In him we see the serpent's head completely bruised, and the life lost in paradise restored. This is more than the translation of Enoch and of Elijah; still, it was G.o.d's will in this manner to administer comfort to the original world and also to the succeeding one, which had the Law.

74. The paramount doctrine contained in these five chapters is, accordingly, this: that men died and lived again. In Adam all men died. But believers lived again through the promised seed, as the history of Abel and Enoch testifies. In Adam, death was appointed for Seth and all others; hence it is written of every one: "And he died."

But Abel and Enoch ill.u.s.trate the resurrection from the dead and the life immortal. The purpose intended is that we should not despair in death but entertain the unwavering a.s.surance that the believers in the promised seed shall live, and be taken by G.o.d, whether from the water or the fire or the gibbet, or the tomb. We desire to live, and we shall live, namely the eternal life through the promised seed, which remains when this is past.

IV. LAMECH AND HIS SON NOAH.

A. LAMECH.

1. He lived at the time Enoch was taken to heaven 75.

* To what end Enoch's ascension served the holy patriarchs 75.

2. Why Lamech called his son Noah 76-77.

* The erroneous comments of the rabbins taken by Lyra without any good reason 78-79.

3. On what Lamech's heart was centered at Noah's birth 79-81.

4. How and why Lamech erred in the case of his son as Eve did at Cain's birth 80.

* The longing of the patriarchs for the Messiah was of the Holy Spirit 81.

* Complaint of the world's ingrat.i.tude 82.

* The patriarchs' greatest treasure and desire 82.

* Comparison of the three worlds 83-85.

* Why the present world so lightly esteems Christ, whom the patriarchs so highly revered 84.

* The first world was the best, the last the worst 85.

IV. LAMECH AND HIS SON NOAH.

A. Lamech.

Vs. 28-29. _And Lamech lived a hundred eighty and two years, and begat a son: and he called his name Noah, saying, This same shall comfort us in our work and in the toil of our hands, which cometh because of the ground which Jehovah hath cursed._

75. Only incidentally Moses adverts in this account to the name of Noah, which certainly deserves a somewhat careful examination. Lamech was living when Enoch was taken away by G.o.d out of this life into the other immortal life. When the great glory of G.o.d had become manifest in the extraordinary miracle of the rapture from a lowly estate into life eternal of Enoch who was a man like us, a husband, a man with family, having sons, daughters, household, fields and cattle, the holy fathers were filled and fired with such joy as to conclude that the glad day was near which should witness the fulfilment of the promise.

That Enoch was taken up living, to be with the Lord, appeared as a salient display of divine mercy.

76. As Adam and Eve, after the reception of the promise, were so absorbed in their hope that, in their joy to see a man like themselves, they identified Cain with the promised seed, so in my judgment Lamech committed a similar pious error when he gave his son the name Noah, and said: This same shall comfort us, and shall deliver us from the labors and sorrows of this life. Original sin, and the punishment thereof, shall now cease. We shall now be restored to our former innocent state. The curse shall now cease which rests on the earth on account of the sin of Adam; and all the other miseries inflicted on the human race on account of sin, shall also cease.

77. Such considerations as these prompted Lamech to base upon the fact of his grandfather's rapture into paradise unaccompanied by pain, sickness and death, the hope that presently the whole of paradise was to be ushered in. He concludes that Noah was the promised seed by whom the earth was to be restored. This notion that the curse is about to be lifted is expressed in unmistakable terms. Not so; neither the curse of sin nor its penalty can be removed unless original sin itself shall have been removed first.

78. The rabbins, those pestilent corrupters of the Scriptures, surely deserve aversion. This is their interpretation of the pa.s.sage in question: He shall bring us rest from the toil and labor of our hands by showing us an easier way of cultivating the earth. With a plowshare, by a yoke of oxen, the earth shall be broken up; the present mode of digging it with man's hand shall cease.

I wonder that Lyra is satisfied with this interpretation, and follows it. He ought to have been familiar with the unchanging practice of the Jews to pervert Scripture by subst.i.tuting a material meaning for a spiritual one, in order to gain glory among men. Could anything more derogatory to the holy patriarch be said than that he gave such expression to his joy over the birth of his son Noah on account of an advantage pertaining to the belly?

79. No; it was a much greater concern than this which filled his mind with anxiety. It was the wrath of G.o.d, and death, with all the other calamities of this life. His hope was that Noah, as the promised seed, would put an end to these evils. And therefore it was that he thus exulted with joy at the birth of this his son, predicted good things, and called upon others to join him in the same hope. His thoughts did not dwell upon the plow, nor upon oxen, nor upon other trivial things of the kind pertaining to this present life, as the blind Jews rave.

He was really filled with the hope that this his son Noah was that seed to come which should restore the former blessed state of paradise, in which there was no curse. As if he had said: Now we feel the curse in the very labors of our hands. We toil and sweat in cultivating the earth, yet it yields us in return nothing but briers and thorns. But there shall arise a new and happy age. The curse on the earth which was inflicted on account of sin shall cease, because sin shall cease. This is the true meaning of the text before us.

80. But the holy father was deceived. The glory of bringing about that renewal belonged, not to the son of a man but to the Son of G.o.d. The rabbins are silly. Although the earth is not dug by the hands of men, but by the use of oxen, yet the labor of man's hand has not ceased.

Enoch, by his translation, does not disclose the solace of bodily eas.e.m.e.nt, agreeable to the belly, but deliverance from sin and death.

Lamech hoped, in addition, for the restoration of the former state. He believed to see the inauguration of this change in his grandfather Enoch, and felt a.s.sured that the deliverance, or the renewal of all things, was close at hand. Just so Eve, as we have already observed, when she brought forth her first-born son Cain, said, I have gotten a man with the help of Jehovah, one who shall take away all these punishments inflicted on sin, and bring about our restoration. But, like Eve, the good and holy Lamech was deceived in his ardent longing for the restoration of the world.

81. All these anxieties plainly show how those holy patriarchs longed for, hoped for, and sighed for, that great "rest.i.tution of all things," Acts 3, 21. Although they herein erred, even as Eve erred and was deceived with respect to Cain, this desire for deliverance in itself, was of the Holy Spirit, and proved the truth and constancy of their faith in the promised seed. When Eve named her son Cain, and when Lamech called his son Noah, these names were but birth cries, as the apostle represents them, of the whole creation, groaning and travailing in pain together, and earnestly expecting the resurrection of the dead, deliverance from sin, the restoration of all things, and the manifestation of the sons of G.o.d, Rom 8, 19-23. The simplest and true meaning, accordingly, is that Lamech, after seeing the reality of the future life demonstrated by the translation of Enoch from the afflictions and toils caused by sin, has a son born to him, whom he calls Noah, which means rest, an expression of the hope that deliverance from the curse of sin and sin itself shall take place through him. This interpretation accords with the a.n.a.logy of faith, and confirms the hope for a resurrection and a life eternal.

82. Such longing for the future life on the part of the holy men whose shoes we are unworthy to clean, contrasts strangely with the horrible ingrat.i.tude of our time. How great the difference between having and wishing! Those patriarchs were men of transcendent holiness, equipped with the highest endowments, the heroes of the world! In them we behold the strongest desire for the seed which is to come; that is their greatest treasure; they thirst, they hunger, they yearn, they pant for Christ! And we, who have Christ among us, who know him as one revealed, offered, glorified, sitting at the right hand of G.o.d and making intercession for us--we despise him and hold him in greater contempt than any other creature! O, the wretchedness of it! O, the sin of it!

83. Note the difference between the several ages of the world! The primeval age was the most excellent and holy. It contained the n.o.blest jewels of the whole human race. After the flood there still existed many great and eminent men--patriarchs, and kings, and prophets; and although they were not the equals of the patriarchs before the flood, yet in them also there appeared a bright longing for Christ, as Christ says: "For I say unto you, that many prophets and kings desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not," Lk 10, 24. And then there is our own age, the age of the New Testament; to this Christ has been revealed. This age is, as it were, the waste and dregs of the whole world. It holds nothing in greater contempt than Christ, than whom a previous age knew nothing more precious.

84. What is the cause of this grave state of affairs? To be sure, our flesh, the world, and the devil. We altogether loathe what we have, according to the proverb:

_Omne rarum carum; vilescit quotidianum._ "All that's rare, is dear; vile is what is here."

And apt is the poetic truism:

_Minuit praesentia famam._ "Sight levels what fancy has exalted."

As far as the revelation is concerned, we are far richer than the patriarchs. But their devotion to a comparatively inferior revelation was greater; they were lovers of the bridegroom. We, on the other hand, are that fat, bloated, wanton servant, Deut 32, 15; for we have the Word and are overwhelmed by the abundance of it.

85. In the same degree as the first world was excellent and holy, the latter-day world is evil and wicked. In view of the fact, then, that G.o.d did not spare the first, primitive world, and destroyed the second world by overturning kingdom after kingdom, and government after government, what shall we expect to be the end of this latter-day world which in security despises the Christ, the desire of nations, as he is called by Haggai, in spite of the fact that he urges himself upon us to the point of weariness!