Commentary on Genesis Part 11

(2) Why it was not in use before 302.

* The meaning of "the name of Jehovah" or the proclaiming of the name of Jehovah 303.

(3) The right course to take in the doctrine concerning divine wors.h.i.+p 304.

* G.o.d always ministered comfort to his Church under the cross 305.

(4) What is the true wors.h.i.+p according to the first table of the law 306-307.

(5) How true wors.h.i.+p according to the second table follows from the first 308.

(6) People are to be instructed first and chiefly in the wors.h.i.+p of the first table 309.

(7) Whether visible signs were present in these days in their wors.h.i.+p, and to what end they were necessary 310-311.

(8) The wors.h.i.+p of which Moses speaks is to be understood not of the Cainites but of Seth's posterity 312.

* A summary review of the contents of the fourth chapter of Genesis 313.

* Why the fifth chapter was written 314.

* Why the Jews cannot see the unity in the first five chapters of the Bible 315.

C. THE POSTERITY OF THE RIGHTEOUS IN DETAIL.

V. 25. _And Adam knew his wife again; and she bare a son, and called his name Seth: For, said she, G.o.d hath appointed me another seed instead of Abel; for Cain slew him._

289. Hitherto Moses has spoken of the generation of the wicked only, the whole of which he buries as it were with the above brief catalog.

The historian now turns to the description of the G.o.dly and of the true Church. And first of all, we are to observe the manner of expression Moses uses in reference to the name given by Eve to her son: "And she called his name Seth." Moses does not speak thus concerning Cain when he was born, nor concerning righteous Abel, nor with reference to Enoch, nor with reference to any of the others. By this particular expression regarding Seth and his name Moses would signify that this was the first son in whom flowed the stream of the promise which had been made to the parents in paradise. So Eve is to be understood when she a.s.signs the reason for giving her son this name. Eve manifests her surpa.s.sing G.o.dliness and faith in giving her son such a name.

290. The fact that Eve recalls the murder by wicked Cain of his brother Abel proves that there had existed a fierce enmity between these two churches, and that she had witnessed and suffered many evils and indignities from the Cainites. Because of this she now called to mind the awful murder which had been committed, whereby Cain wished to destroy the righteous seed that he might reign alone. But thanks be to G.o.d, says she, who hath appointed me another seed instead of Abel.

291. Moses here, as is his usual manner, embraces in the fewest possible words the mightiest things, that he may incite the reader to the most diligent consideration of the works of G.o.d. Of the pain and righteous grief of the parents at the murder of Abel by his brother we have spoken before. I see no reason why we should not believe that after the perpetration of that horrible murder no son was born to Adam until the birth of Seth; for it is most probable that the awful peril of a recurrence of a calamity like that which they had just experienced, induced the G.o.dly parents to abstain from connubial intercourse. I believe, therefore, that by a particular promise made to them by an angel, their minds were again comforted and confirmed, and that they were influenced to believe that a son of the description of Seth would now be born unto them, who should hold fast the promise; and that, although the generation of Cain should utterly perish by their sin, the generation of him about to be born should be preserved until the promised blessed seed should come into the world.

292. It is a proof of some like particular promise having been revealed to the parents by an angel that Eve adds to the name she gave to her son a kind of short sermon, and that Moses when recording this circ.u.mstance makes use of an expression not otherwise adopted by him in connection with the names Adam or Eve gave to their children: "And she called his name Seth." Seth is derived from the Hebrew verb _sath_, which signifies he placed, or he established, and was intended to show that this son would be, as it were, the foundation on which the promise concerning Christ would rest, even though many other sons should be born unto the parents. Eve does not give him an exalted name, such as "Cain," yet she gives him a name signifying that the posterity of Seth should never be suppressed or destroyed.

293. The Cainites, cast out from the sight of their parents, are left under a curse, without any promise whatever, and have only so much mercy as they receive from the generation of the righteous as beggars, not as heirs. This is the mercy we above called uncovenanted mercy.

But who, of the posterity of the Cainites, obtained that mercy, Moses does not mention, and his design in this omission is to keep separate the two churches: the one the Church of the righteous, which had the promise of a life to come, but in this life was poor and afflicted; the other the church of the wicked, which in this life is rich and flouris.h.i.+ng.

294. Eve, the mother of us all, is highly to be praised, as a most holy woman, full of faith and charity, because in the person of her son Seth she so n.o.bly lauds the true Church, paying no regard whatever to the generation of the Cainites. For she does not say, I have gotten another son in the place of Cain. She prefers the slain Abel to Cain, though Cain was the first-born. Herein praise is due, not only to her faith but to her eminent obedience; for she is not only not offended at the judgment of G.o.d concerning righteous Abel, but she also changes her own judgment concerning G.o.d. When Abel was born she despised him, and magnified Cain as the first-born, and as the possessor, as she thought, of the promise. But now she acts in all things quite the contrary. As if she had said: After G.o.d's acceptance of him and of his offering, I had placed all my hopes on my son Abel, because he was righteous; but his wicked brother slew him. But now G.o.d hath appointed me another seed instead of Abel.

295. She does not indulge her maternal affection for Cain. She does not excuse or lessen the sin of her son. But she herself excommunicates him, already excommunicated of G.o.d; and she banishes him, together with all his posterity, among the polluted ma.s.s of the Gentiles who live without any sure mercy of G.o.d, laying hold only as they can of that uncovenanted mercy which, as we have said, they receive as beggars, not as heirs.

296. It is a great marvel, surely, that the church of the pope, having made up so great a list of saints, has not yet inserted in that catalog Saint Eve, a woman full of faith and love, and with an infinite number of crosses! But perhaps we are to gather from this omission that it would rather follow the church of the Cainites than the holy Church.

297. I am inclined to say nothing here about that absurd and idle fable of the Jews, that Lamech brought his disobedient wives to Adam as judge, and that when Adam commanded them to render to their husband due benevolence the wives in reply asked Adam why he did not do the same to Eve. These fablers say that Adam, who had refrained from the bed of his wife from the murder of Abel to that time, again lived with her as man and wife, in order that he might not by his example induce others to maintain perpetual continence, and thus prevent mankind from being multiplied. All these fables show how impure the thoughts of the Jews were. Of the same description is the like argument of these Jews, who hold that when Seth was born, which was within a hundred years after the death of Abel, the children of Cain had increased unto the seventh generation. Such absurdities do wicked men invent to bring reproach upon the Holy Scriptures. And of precisely the same description is the opinion that Cain was born in paradise, while, as yet, the original righteousness of his parents remained. What is the object of this lying invention but to cause us to do away with Christ altogether? For take away original sin, and what need is there of Christ at all? These things are indeed, as we have intimated, unworthy of being mentioned here. But they are worthy the enemies of Christ and the enemies of grace.

298. In Seth, therefore, we have a new generation, which arises from and comes to pa.s.s in accordance with the great original promise, that the seed of the woman should bruise the serpent's head. Appropriately the name Seth is bestowed, so that Eve may felicitate herself upon the fact that this seed is established, safe from overthrow. David uses the same verb: "If the foundations be destroyed, what can the righteous do?" Ps 11, 3. And the Hebrew word forms a perfect rhyme with its German equivalent: "Seth--steht."

V. 26a. _And to Seth, to him also there was born a son; and he called his name Enosh._

299. The verb _yikra_, he called, is in the masculine gender, by which you are to understand that it was the father who gave this name to his son. In the former case the verb was feminine, because Eve gave to her son Seth his name. The expression in each case is different, which difference of gender in a verb the Latin language does not indicate.

Enosh signifies a man afflicted or full of calamity. "What is man that thou art mindful of him," Ps 8, 4. Seth, accordingly, intimates that at that time there was some persecution or affliction of the Church.

That "old serpent," who had cast man out of paradise and had killed Abel, the man beloved of G.o.d, was neither asleep nor idle. Therefore, upon the consolation enjoyed in the birth of Seth there soon follows another trial or tribulation, which the G.o.dly parents Adam and Eve signalize by giving the name Enosh to their son. The names thus given are by no means to be considered accidental. They were either prophetical or commemorative of some particular event.

V. 26b. _Then began men to call upon the name of Jehovah._

300. The rabbins understand this as having reference to idolatry. They think that about this time the name of Jehovah began to be given to creatures: to the sun, the moon, etc. But Moses is not here speaking of what the generation of Cainites did, but what the G.o.dly generation of Adam did. The sacred historian is testifying that after the birth of Enosh there began the true wors.h.i.+p of G.o.d, the calling upon the name of Jehovah.

301. Here Moses most beautifully defines what it is to wors.h.i.+p G.o.d, to call upon the name of Jehovah; which is, as it were, the work of the first table and concerns the true wors.h.i.+p of G.o.d. Now, calling upon the name of Jehovah embraces the preaching of the Word, faith, or confidence in G.o.d, confession, etc. Paul beautifully joins these things together in the fourteenth verse of the tenth chapter of his Epistle to the Romans. True, the works of the second table also belong to the wors.h.i.+p of G.o.d, but these works do not refer directly and only to G.o.d as do the works of the first table.

302. After the confusion made in the house of Adam by Cain, the generation of the G.o.dly began to multiply by degrees and a little Church was formed, in which Adam as the high priest governed all things by the Word and by sound doctrine. Moses here affirms that this took place about the time of the birth of Enosh. Although this name implies that the Church had been overwhelmed by some terrible disaster, yet G.o.d raised her up again by his grace and mercy, and added the great spiritual blessing of G.o.dly a.s.semblage in a particular place, with preaching, prayer and the offering of sacrifices, blessings which had hitherto perhaps been either hindered or forbidden by the Cainites. We have here, then, another evidence of the promised seed warring with the serpent and bruising its head.

303. Furthermore, as Moses does not say: Jehovah began to be called upon, but the name of Jehovah, the reference to Christ recommends itself to our approval, since also in other pa.s.sages the Schem Jehovah (the name of Jehovah) is so to be understood. This expression, "then men began to call upon the name of Jehovah," contains a meaning most important. It signifies that Adam, Seth, and Enosh taught and exhorted their posterity to expect redemption and to believe the promise concerning the seed of the woman, and to overcome by that hope the snares, the crosses, the persecutions, the hatred and the violence of the Cainites, and not to despair of salvation, but rather to give thanks unto G.o.d, a.s.sured that he would at some time deliver them by the seed of the woman.

304. What could Adam and Seth teach greater or better than that the great deliverer, Christ, was promised to their posterity? And this is quite in keeping with the proper principle to be observed in religious instruction. The first care should ever be directed to the first table. When this table is well understood, the right understanding of the second table will soon follow; yea, it is then easy to fulfil the latter. For how is it possible that, where pure doctrine is taught, where men rightly believe, rightly call upon the name of Jehovah, and rightly give thanks unto G.o.d, the second and inferior fruits can be wanting?

305. In this manner did it please G.o.d at that time to comfort the afflicted church of the G.o.dly and to prevent their despair concerning the future. We see throughout the pages of sacred history a perpetual succession and change of consolations and afflictions. Joseph in Egypt keeps alive his parents and his brethren when divinely visited by famine. After this, when these people were oppressed by wicked kings, they were again delivered from their cruel bondage. And Cyrus delivers them when captives in Babylon. When G.o.d permits his own people to be oppressed by the violence and guile of the devil and the world, he always lifts them up again and gives them prophets and G.o.dly teachers to restore his sinking church, and to break for a while the fury of Satan.

306. Furthermore, it is the intention to lay down a logical definition when it is claimed that the wors.h.i.+p of G.o.d does not consist in ceremonies devised and transmitted by men, in the erection of statues, or the performance of other sport suggested by reason, but in calling upon the name of Jehovah. Wors.h.i.+p in its truest meaning, well-pleasing to G.o.d, and subsequently made mandatory in the first commandment, embraces the fear of G.o.d, trust in G.o.d, confession, prayer and preaching.

307. The first commandment of the Law demands faith, that we believe G.o.d is the only helper in time of need, Ps 9, 9. The second commandment demands confession and prayer, that we call upon the name of Jehovah in times of peril and give thanks unto G.o.d. The third commandment requires that we teach the truth, and that we guard and defend sound doctrine.

These are the true and appropriate acts of the wors.h.i.+p of G.o.d, and they are those which G.o.d requires. He requires not sacrifices nor money nor anything of the kind. As regards the first table, he requires that we hear, consider and teach the Word; that we pray to G.o.d and fear him.

308. Where these things exist, the observances and works required by the second table follow, as it were, of their own accord. It is impossible that he who does the works and performs the wors.h.i.+p of the first table should not do and perform those of the second table also.

David saith: "His delight is in the law of Jehovah; and on his law doth he meditate day and night. And he shall be like a tree planted by the stream of water; that bringeth forth its fruit in its season, whose leaf also doth not wither." Ps 1, 2-3. These things are evident consequences of the right wors.h.i.+p of G.o.d, according to the commandments of the first table. He who believes G.o.d, who fears G.o.d, who calls upon G.o.d in tribulation, who praises G.o.d and gives thanks unto him for his mercies, who gladly hears the Word of G.o.d, who continually contemplates the works of G.o.d, and who teaches others to do the same things--do you think that such a one will harm his neighbor, or disobey his parents, or kill, or commit adultery?

309. The first table, therefore, is to be set forth first of all, and instruction as regards the true wors.h.i.+p is to receive precedence to all else. This means, first to make the tree good on which good fruit is to grow. Now, our adversaries take the diametrically opposite course; they want to have the good fruit before they have even the tree.

310. Moreover, I believe that about this time there was added some visible ceremony of divine wors.h.i.+p, for G.o.d is ever wont thus to do.

He always joins with the Word some visible sign. When Abel and Cain presented their offerings G.o.d showed by a visible sign from heaven that he had respect unto Abel and his offering, but not unto Cain and his offering. And so, in all probability, it was in this case and at this time. When the Church began to flourish and the Word of G.o.d was publicly taught with considerable success, G.o.d added also some visible sign, that the Church might a.s.suredly know that she pleased G.o.d.

311. But whatever that sign was, whether fire from heaven or something else, G.o.d withheld it until the third generation, that men might learn to be content with the Word alone. Afterwards, when men had comforted themselves by the Word alone against the Cainites, in all tribulations, G.o.d of his great mercy added to the Word some visible sign. He established a place and appointed persons and ceremonies to which the Church might gather for the exercise of faith, for preaching and prayer. By means of these things, the Word or the first table and then a visible sign ordained of G.o.d, a Church is const.i.tuted, in which men undergo discipline through teaching, hearing, and the partaking of the sacraments. Then upon these things will a.s.suredly follow the works of the second table, which are acceptable, and acts of wors.h.i.+p, only on the part of those who possess and practice the first table.

312. This gift of G.o.d, Moses sets forth in the few short words of the text before us, when he says, "Then began men to call upon the name of Jehovah." For this beginning to call upon the name of Jehovah was not on the part of the Cainites, as the Jews explained the pa.s.sage, but on the part of the G.o.dly posterity of Adam, which alone was then the true Church. If any of the posterity of Cain were saved, it must of necessity have been by joining this Church.

313. The sum of the first four chapters of Genesis is that we are to believe in a resurrection of the dead after this life, and a life eternal through the Seed of the woman. This is the blessed portion of the G.o.dly, of them that believe, who in this life are filled with afflictions and subject to injuries at the hands of all men. To the wicked, on the contrary, are given, as their portion, the riches and power of this world, which they use against the true Church of G.o.d.

In the first chapter it is shown that man was created unto immortality, because he was created "in the image of G.o.d."

The teaching also of the second chapter sets forth the same thing, "In the day that thou eatest thereof, thou shalt surely die." It follows that the first created man and woman could not have died if they had not eaten of that fruit. By their sin of eating they fell from immortality to mortality, and they begat an offspring like unto themselves.

In the third chapter immortality is set forth anew, as restored by the promise of the Seed of the woman.

In the fourth chapter we have an especial example of immortality set before us in Abel, who, after he had been slain by his brother, was received into the bosom of G.o.d, who testified that the voice of the blood of Abel cried unto him from the ground.