Commentary on Genesis Part 10

266. The name Jabal is derived from the verb _jabal_, which signifies to bring forward, or to produce.

V. 21. _And his brother's name was Jubal; he was the father of all such as handle the harp and pipe._

267. And the name Jubal has the same origin and signification; for it means produced, or introduced. Both these names, therefore, contain a wish or prayer of Lamech concerning the increase of his family. The posterity of Cain always entertained the object and expectation of surpa.s.sing in numbers. And, no doubt, the Cainites held up this temporal blessing in the face of the true Church as an evident proof that they were not cast off by G.o.d, but were the very people of G.o.d.

V. 22. _And Zillah, she also bare Tubal-cain, the forger of every cutting instrument of (an artificer in every workmans.h.i.+p of) bra.s.s and iron; and the sister of Tubal-cain was Naamah._

268. Tubal-cain signifies, produce property. So the Romans gave such names as "Valerius" (from valeo), and "Augustus" (from augeo). And Naamah received her name from her sweetness, or beauty. This posterity of Cain increased infinitely; hence Moses breaks off at this point.

269. Now, when he not only chronicles names but makes mention also of the deeds and labors of each one, the Jewish explanation is to be rejected that the offspring of Cain was compelled to follow other occupations because the earth was cursed, and hence gained their livelihood, one as a shepherd, another as a worker in bra.s.s, and another as a musician, obtaining grain and the other fruits of the earth from the offspring of Adam. But if the Cainites had been so severely pressed by hunger, they would have forgotten the harp, organ and other instruments of music in their extremity; for the enjoyment of music is not characteristic of the hungry and thirsty.

270. Their invention of music and their efforts in the discovery of other arts is proof that they had the necessaries of life in abundance. The reason, therefore, that the descendants of Cain turned to these pursuits and were not contented with the simple food the earth produced, like the descendants of Adam, was that they wished to rule, and aimed at the high praise and glory of being men of talent. I believe, however, that some of them pa.s.sed over to the true Church and followed the religion of Adam.

271. And such as Moses here describes the generation of the wicked, or the false church, to be, from the beginning down to the mighty flood of waters, so we find it ever, and such it will remain until the final flood of fire. "The sons of this world are for their own generation wiser than the sons of the light," Lk 16, 8. Therefore it is that they ever advance and increase, and commend themselves and their own, and thus acquire riches, dignities and power; while the true Church, on the other hand, always lies prostrate, despised, oppressed, excommunicated.

Vs. 23-24. _And Lamech said unto his wives: Adah and Zillah, hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man for wounding me, and a young man for bruising me. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold._

272. Thus far Moses has given us a history of the generation of the children of this world, and having brought down the list to the time of Lamech and his wives and children, he buries them, as it were, altogether in silence, leaving them without any promise, either of the life which is to come or of the life that now is. For except that uncovenanted blessing of offspring and of food, the Cainites possessed nothing whatever. Yet they so increased in power and in mult.i.tude that they filled the whole world, and at length overturned and ravaged to such an extent the righteous nation of the children of G.o.d which possessed the promise of the future and eternal life, and sunk them into so deep a h.e.l.l of wickedness, that eight men only remained to be saved when the flood came upon the whole world of the unG.o.dly. And though there is no doubt that some of the generation of Cain were saved both before the flood and in the flood, yet the Scriptures do not mention them, to the end that we might the more fear G.o.d and walk according to his Word. But hard as the diamond are those human hearts which fail to be moved by such an example as the flood, than which nothing more dreadful is to be found in the whole chain of time.

273. Moses, therefore, having buried in silence the entire generation of Cain, records only one unimportant fact respecting Lamech, but what the real import of that fact is, Moses does not explain. I know not that any other pa.s.sage in the Holy Scriptures has been so diversely interpreted, and so rent and wrested, as this text. For ignorance at least, if eloquence is not, is fruitful of surmises, errors and fables. I will mention some of the vulgar views upon the pa.s.sage now before us.

274. The Jews compose the fable that Lamech, when he had grown old and was blind, was led by a youth into the woods to hunt wild beasts, not for the sake of their flesh but for their skins; circ.u.mstances which are altogether absurd, and at once prove the whole fable to be a lie.

And they hold that Cain was there, concealed among the bushes, and in that solitude he not only exercised repentance but sought security for his life. The young man who directed the spear for Lamech, thinking he saw a wild beast in a certain thicket, told Lamech to hurl his spear, and Lamech hurled his spear and, contrary to all thought, pierced Cain. And they add that after Lamech had been made conscious of the murder he had committed, he immediately speared the youth himself, who also died under the wound he received. It was thus, say the Jews, that the "man" and the "young man" were slain by Lamech. But such absurdities as these are utterly unworthy of refutation. Indeed, Moses himself completely refutes them; he records the fact that Cain, far from fleeing into solitude and concealment, "built a city," which implies that he governed a State and thereby established for himself a kind of kingdom. Moreover, the ages of Cain and Lamech would not accord with this explanation, for it is not at all probable Cain lived to the time Lamech became old and blind.

275. There is still another Jewish invention. After Lamech had killed Cain, his wives would no longer live with him, through fear of the punishment they foreboded would come upon him, and therefore Lamech, to comfort himself and to induce his wives to live with him, prophesied that whosoever should kill him would a.s.suredly be punished "seventy and sevenfold." The Jews invent like absurdities also concerning the sons of Lamech, whom they say he taught to fabricate arms for the destruction of men. Other commentators, again, will have it that the sense of this text is to be taken negatively, thus: If I had killed a man, as Cain killed his brother, I should have been worthy of your reprobation.

276. My interpretation, accordingly, is that the words, "If Cain shall be avenged sevenfold," etc., are not to be taken for the Word of G.o.d.

For that generation did not have the Word; how, then, could Lamech be believed to have been a prophet? Thus, even such a man as Jerome produces the vagary that, inasmuch as, according to Luke, seventy-seven generations can be counted between Adam and Christ, it was after this s.p.a.ce of time that Lamech's sin was taken away by Christ. If such vaporings are legitimate, anything can be proved from the Scriptures. Jerome even forgets that Lamech represented the seventh generation from Adam! The word under consideration then, is not to be placed upon the same level with the former, spoken to Cain; for that was the Word of G.o.d. It is, on the contrary, the word of a wicked murderer; not true, but an audacious fiction, based upon that spoken by Adam to Cain. But why does he deliver his discourse not before his church but at home, and only before his wives?

277. It is probable that the good and pious women were greatly alarmed on account of the murder committed by their husband. The wicked murderer, therefore, to appear equally safe with Cain, endeavored in this way to rea.s.sure his wives concerning his safety from death. This is what the wicked church is accustomed to do; it prophesies out of its own head. But all such prophecies are vain. This one thing, however, we can gather from the present text, that Lamech did not utter the contents of his prophecy from the Word of G.o.d, but out of his own brain.

278. In respect to Cain, I do not think that he was killed by Lamech, but that he died long before the time of Lamech. And as there were continual animosities between the Cainite church and the Church of Adam--for the Cainites could not brook their being treated as outside of the true communion--my opinion is, that Lamech killed some eminent man and some distinguished youth of the generation of the righteous, just as Cain, his father, had killed Abel. And I believe that, having committed such murders, he wished to protect himself from being killed by uttering the words of the text, after the manner of the protection vouchsafed by G.o.d to his father Cain. For Lamech was no doubt a man of very great abilities and the chief man in his day and State. He had also strengthened his cause by a novel venture, for he was the first man who married two wives. And he hara.s.sed the Church of the G.o.dly in various ways, as men are wont to do who combine talent with malice.

Therefore he furnished his men with arms, riches, and pleasures, that he might overcome the true Church on every side, which alone held the holy faith, the pure Word, and the pure wors.h.i.+p of G.o.d. To all else he paid little attention.

279. It is very probable that the patriarch Adam died about this time, this being the first patriarchal death; and there is no doubt that Lamech seized this opportunity of transferring the whole government of the world at that time to himself, that he might have all things under his own rule. This is the manner in which the world acts to this day.

The Church of G.o.d, therefore, placed as it were in the midst, is oppressed on either side; by tyrants and blood-thirsty men on the one hand, and by those who are devoted to the concerns and pleasures of this world on the other. As tyrants use violence and the sword to destroy the Church, so the latter entice her by their allurements.

280. Hence it is that Moses makes a special point of recording that the blood-thirsty seed of the Cainites gave themselves up to pleasures and to other worldly pursuits. And hence it is, also, that Christ expressly shows that much blood was shed even before the flood, by testifying "that upon you may come all the righteous blood shed on the earth, from the blood of Abel the righteous unto the blood of Zachariah son of Barachiah, whom ye slew between the sanctuary and the altar," Mt 23, 35. Moses testifies subsequently (Gen 6, 1-13), that the earth before the flood was filled with iniquities; and he is not speaking of the iniquities and violent deeds of thieves and adulterers, but describes particularly the tyranny of the Cainite church, which pursued with all the violence of the sword the holy posterity of Adam. And it is for this same reason that the sacred historian describes the descendants of Cain by the name "giants."

These are the reasons which lead me to conclude that Lamech followed in the footsteps of his father Cain and slew some distinguished man of the holy patriarchs and his son.

281. It was certainly an evidence of the greatest tyranny in Lamech, that, when he had been discovered by his wives, he did not grieve for what he had done, but held in contempt the punishment which he had just cause to dread. As if he had said: I have killed a man 'tis true, but what is that to you? The wound of that belongs to me; I shall be wounded for it, not you. I have indeed killed a young man, but it is to my own hurt. I shall be punished for it, not you. What utterances could evince more contempt than these in the face of open sins?

These are my thoughts on the pa.s.sage now before us. The text shows that the Cainites were tyrannical men, proud of their success, and given to pleasure; and the very words of Lamech prove him to be a proud man, not grieving at all for the murder he had committed, but glorying in it as in a righteous cause. The Cainite church always excuses that tyranny which it exercises over the G.o.dly, as Christ says: "Whosoever killeth you shall think that he offereth service unto G.o.d," Jn 16, 2. This is expressed in the additional words of Lamech:

V. 24. _If Cain shall he avenged sevenfold, truly Lamech seventy and sevenfold._

282. Here Lamech sets himself above his father Cain, making it appear that he had a more righteous cause for the murder he had committed, and fortifying himself against those inclined to avenge the murders perpetrated by him. For the words of the text are not the words of the Lord, as we have said, but the words of Lamech himself. Just so the pope fortifies himself by violence, tyranny, threats and anathemas, to make himself secure against avengers, for he has the conscience of a Cain and a Lamech. Let him, says the pope, who shall do anything contrary to these my decrees know that he shall incur the indignation of St. Peter and St. Paul.

283. Lamech, therefore, is an example of this world, and Moses points to him to show what kind of a heart, will and wisdom the world has.

Just as if he had said in reference to Lamech: Such are the actions of the seed of the serpent and such are the children of this world. They gather riches, follow their pleasures, increase their power, and then abuse all these things by their tyranny, making use of them against the true Church, the members of which they persecute and slay. And yet in the midst of all these mighty sins, they fear not, but are proud and secure, boasting and saying, "What can the righteous do?" (Ps 11, 3): "Our lips are our own: who is lord over us?" (Ps 12, 4): "He (the wicked) saith in his heart: G.o.d hath forgotten, he hideth his face, he will never see it," (Ps 10, 11): and other like sentiments.

284. That such is the meaning of the pa.s.sage in question the facts recorded prove, though the words of the text do not so clearly express that meaning. The true Church has ever Satan as its great enemy, and he drives the Cainites into fury, disguised as devotion, against their brethren, the Abels; as Christ also says, affirming that the devil was a murderer from the beginning, Jn 8, 44. It is declared throughout the Scriptures concerning the true Church, that the wicked are ever shedding its blood. The various pa.s.sages in the Psalms speak the same things, "Precious shall their blood be in his sight," Ps 72, 14.

Again, "Precious in the sight of Jehovah is the death of his saints"

Ps 116, 15. And again, "For thy sake are we killed all the day long"

Ps 44, 22.

285. As, therefore, the Church of G.o.d has at all times, and in all ages, given her blood to be shed by the wicked and by false brethren, so also, in that first age of the world she had to suffer from her enemies, whom the Scriptures call "giants," and affirm that those "giants" filled the earth with "violence." Among these giants was also this Lamech now before us, who was one perhaps like Pope Julius II or Clement VII who although they exercised cruelty in the highest degree, yet wished to be called and appear as most holy saints. Just so Lamech here wishes to make it appear that he had a most righteous cause for the murder he had committed, and therefore he threatened greater vengeance on the man who should kill him than G.o.d himself had threatened on the person who should slay his father, the murderer Cain.

286. In this manner, the Church was vexed with the cross and with persecutions from the very beginning of the world until G.o.d, compelled by the wickedness of man, destroyed the whole world by the flood. Just so, also, when the measure of Pharaoh's malice was full he was drowned with all his host in the Red Sea. Just so, again, when the measure of the malice of the Gentile nations was full they were all uprooted and destroyed by Moses and Joshua. In the same manner afterwards when the Jews raged against the Gospel they were so utterly destroyed that not one stone was left upon another in Jerusalem. Other instances are the Babylonians, the Medes, the Persians, the Grecians, and the Romans.

287. The Scriptures therefore do not record whom Lamech killed. They only record that two murders were committed by him, and that Lamech, in his impenitence, wished to protect himself in the same manner as his father Cain had been divinely protected, by issuing his proclamation, thereby making it appear that he had righteous cause for the murder he committed. And if this interpretation be not the true one, it is at least certain that the generation of the Cainites was a blood-thirsty generation, and hated and persecuted the true Church.

288. And it is, moreover, true that Lamech had not the Word, and that, accordingly, his utterance is not to be considered in the same light as that word which was spoken to his father Cain; for the latter was the voice of truth, but the word of Lamech was the voice of his own pride, expressive of the rule of Satan and of a church of hypocrites, which sins securely and yet glories in its sins as if they were deeds of righteousness.

C. THE POSTERITY OF THE RIGHTEOUS IN DETAIL; THE GENERATIONS OF THE RIGHTEOUS.

1. Of Seth.

a. Why Seth is described in detail 289.

b. Why Eve at Seth's birth recalled Cain's murder 290.

* How and why the first parents after Abel's death refrained from bearing children 291.

c. Seth's birth was announced before in a special way by G.o.d 291-292.

* The uncovenanted grace of the Cainites. Also, why G.o.d did not mention that some of them would be saved 293.

d. How Eve manifested special faith and obedience in Seth's birth 294-295.

* Why the Romish church never canonized Eve 296.

* The idle fables of the Jews about Lamech and his wives, and about Adam's abstinence and Cain's increase, are to be rejected 297.

e. A new generation springs from Seth, in which the promise shall be fulfilled 298.

2. Of Enoch.

a. What his name means, and why it was given to him 299.

* The names of the holy patriarchs originated not by chance 299.

b. How true wors.h.i.+p began under Enoch 300-302.

* Of true wors.h.i.+p.

(1) In what it consists 301.