thee." Doubtless the woman was, in her first creation, made in
subordination to her husband, and ought to have been under obedience
to him: Wherefore, still that had remained a duty, had they never
transgressed the commandment of God; but observe, the duty is
here again not only enjoined, and imposed, but that as the fruit
of the woman's sin; wherefore, that duty that before she might do
as her natural right by creation, she must now do as the fruits
of her disobedience to God. Women therefore, whenever they would
perk it and lord it over their husbands, ought to remember, that
both by creation and transgression they are made to be in subjection
to their own husbands. This conclusion makes Paul himself: "Let
[saith he] the woman learn in silence with all subjection. But I
suffer not a woman to teach, nor to usurp authority over the man,
but to be in silence; for Adam was first formed, then Eve; and
Adam was not deceived, but the woman being deceived, was in the
transgression" (1 Tim 2:11-14).
Ver. 17. "And unto Adam he said, Because thou hast hearkened
unto the voice of thy wife, and hast eaten of the tree of which I
commanded thee, saying, Thou shalt not eat of it: cursed is the
ground for thy sake, in sorrow shalt thou eat of it all the days
of thy life."
God having laid his censure upon the woman, he now proceedeth and
cometh to her husband, and also layeth his judgment on him: The
judgment is, "Cursed is the ground for thy sake," and in sorrow
thou shalt eat thereof. The causes of this judgment are, First,
For that "he hearkened to his wife": And also, "For that he had
eaten of the tree."
"Because thou hast hearkened to thy wife." Why? Because therein
he left his station and headship, the condition which God had
appointed him, and gave way to his wife to assume it, contrary to
the order of creation, of her relation, and of her sex; for God
had made Adam lord and chief, who ought to have taught his wife,
and not to have become her scholar.
Hence note, That the man that suffereth his wife to take his place,
hath already transgressed the order of God.[17]
"Because thou hast hearkened to the voice," &c. Wicked women, such
as Eve was now, if hearkened unto, are "the snares of death" to
their husbands; for, because they are weaker built, and because the
devil doth easier fasten with them than with men, therefore they
are more prone to vanity and all mis-orders in the matters of God,
than they; [the men] and so, if hearkened unto, more dangerous
upon many accounts: "Did not Solomon king of Israel sin by these
things? yet among many nations was there no king like him, who was
beloved of his God, nevertheless even him did outlandish [wicked]
women cause to sin" (Neh 13:26). "But there was none like unto
Ahab, which did sell himself to work wickedness in the sight of
the Lord, whom Jezebel his wife stirred up" (1 Kings 21:25).
Hence note further, That if it be thus dangerous for a man to
hearken to a wicked wife, how dangerous is it for any to hearken
unto wicked whores, who will seldom yield up themselves to the lusts
of beastly men, but on condition they will answer their ungodly
purposes! What mischief by these things hath come upon souls,
countries and kingdoms, will here be too tedious to relate.
"Because thou hast hearkened to the voice of thy wife, and hast
eaten of the tree." That is, From the hand of thy wife; for it was
she that gave him to eat: "Therefore," &c. Although the scripture
doth lay a great blot upon women, and cautioneth man to beware of
these fantastical and unstable spirits, yet it limiteth man in his
censure: She is only then to be rejected and rebuked, when she doth
things unworthy her place and calling. Such a thing may happen, as
that the woman, not the man, may be in the right, (I mean, when
both are godly,) but ordinarily it is otherwise (Gen 21:12).
Therefore the conclusion is, Let God's word judge between the man
and his wife, as it ought to have done between Adam and his, and
neither of both will do amiss; but contrariwise, they will walk
in all the commandments of God without fault (Luke 1:6).
"Therefore cursed be the ground for thy sake." Behold what arguments
are thrust into every corner, thereby to make man remember his
sin; for all the toil of man, all the barrenness of the ground,
and all the fruitlessness after all; What is it but the fruits of
sin? Let not us then find fault with the weed, with the hotness,
coldness, or barrenness of the soil; but by seeing these things,
remember our sin, Cursed be the ground "for thy sake"; for this God
makes our "heaven as iron," and our "earth as brass" (Exo 26:19).
"The Lord shall make the rain of thy land powder and dust; from
heaven shall it come down upon thee, until thou be destroyed" (Deu
28:20-24).
"In sorrow shalt thou eat of it all the days of thy life." He then
is much deceived, who thinks to fill his body with the delicates
of this world, and not therewith to drink the cruel venom of asps:
Yea, "He shall suck the poison of asps, the viper's tongue shall
slay him" (Job 20:16). The reason is, because he that shall give
up himself to the lusts and pleasures of this life, he contracts
guilt, because he hath sinned; which guilt will curdle all his
pleasures, and make the sweetest of them deadly as poison.
"In sorrow shalt thou eat." Even thou that hast received the promise
of forgiveness: How then can they do it with pleasure, who eat,
and forget the Lord? (Pro 30:9; 31:5).
Again, Let not the sorrows, crosses, and afflictions, that attend
the godly in the things of this life, weaken their faith in the
promise of grace, and forgiveness of sins; for such things may
befal the dearest Christian.
Ver. 18. "Thorns also and thistles shall it bring forth to thee;
and thou shalt eat the herb of the field."
This shews us (as I also hinted before), That the thorns and thistles
of the ground, are but as the excrements thereof; and the fruits
of sin, and the curse for sin. This world, as it dropt from the
fingers of God, was far more glorious than it is now: Now it is
loaden with a burden of corruption, thorns, thistles, and other
annoyances, which Adam knew none of in the days of his innocency.
None therefore ever saw this world, as it was in its first creation,
but only Adam and his wife; neither shall any ever see it, until
the manifestation of the children of God: that is, until the
redemption or resurrection of the saints: but then it shall be
delivered from the bondage of corruption, into the glorious liberty
of the children of God.
"And thou shalt eat the herb of the field." These words are for
his comfort, under all the sorrow sin should bring upon him; "Thou
shalt eat the herb": The herb was a type of the gosepl-comforts
which the destroying angels were forbidden to smite (Rev 7:3). Of
these medicinal and healing herbs therefore Adam and his seed are
admitted to eat, that their soul may be replenished in the midst
of their sorrow.
Ver. 19. "In the sweat of thy face shalt thou eat bread, till thou
return unto the ground; for out of it wast thou taken: for dust
thou art, and unto dust shalt thou return."
"In the sweat of thy face." This is true, whether literally or
allegorically understood: For as touching the things that pertain
to this life, as they become not ours without toil and labour; so
the spiritual comforts of the kingdom of heaven are not obtained
without travail and sweat: "Labour [saith Christ] for the bread
and meat which endureth to everlasting life" (John 6:27).
"In the sweat of thy face." Those that make conscience of walking
in the commandments of God, they shall be blessed with the bread of
life, when others shall be hunger-bit. That may also be mystically
applied, "On all hills that shall be digged with the mattock,
there shall not come thither the fear of briars and thorns; but
it shall be for the sending forth of oxen, and for the treading
of lesser cattle" (Isa 7:25). The meaning is, Where people are
diligent according to the word of God, especially in spiritual and
heavenly things, they shall be fat and flourishing, though sorrow
be mixed therewith: "When men are cast down: then thou shalt say,
there is lifting up; and he shall save the humble person" (Job
22:29).
"Till thou return to the ground." A Christian should not leave off
sweating labour so long as he is above the ground; even until he
returneth thither, he ought to be diligent in the way and worship
of God. Jacob, when sick, would worship God, though so weak as
not able to do it, without leaning upon the top of his staff: A
blessed example for the diligent, and reproof for those that are
slothful (Heb 11:21).
"For out of it wast thou taken." That is, out of the ground. Behold
how the Lord doth mix his doctrine! Now he tells him of his sin,
then he promiseth to give him a Saviour, then again he shews him
the fruits of his sin, and immediately after the comforts of the
promise; yet again, he would have him remember that he is but a
mortal creature, not to live here for ever; neither made of silver
nor gold, but even of a clod of dust: "For dust thou art." Observe
therefore, that in the midst of all our enjoyments, God would have
us consider our frame, that we may know how frail we are.
"For out of it was thou taken." It is hard for us to believe it,
though we daily see it is the way even of all the earth, to return
thither again: "For dust thou art, and to dust shalt thou return."
Whether this was spoken to Adam, as a judgment, or a mercy, or
both, is not hard to determine, (this first premised, that Adam
had received the promise;) for as it was the fruit of sin, so a
judgment and a token of God's displeasure; "for the wages of sin
is death" (Rom 6:23). But as it is made by the wisdom of God, a
prevention of further wickedness, and a conveyance through faith
in Christ, to a more perfect enjoyment of God in the heavens; so
it is a mercy and blessing of God (Isa 57:1,2); For thus "to die
is gain." Wherefore thus we may praise the dead, that are already
dead, more than the living, which are yet alive (Eccl 4:2). This
made Paul desire to depart; for he knew that through death was
the way to have more perfect sight of, and more close and higher
communion with the Father, and the Son, and the Spirit in the
heavens (2 Cor 5:6). I have a desire to depart, and be with Christ,
which is far better (Phil 1:21-23). Thus therefore those things
that in their own nature are the proper fruits and wages of sin,
may yet through the wisdom of God be turned about for our good
(Jer 24:5); but let not this embolden to sin, but rather minister
occasion to us to magnify the wisdom of God (Rom 8:28).
Ver. 20. "And Adam called his wife's name Eve; because she was the
mother of all living."
By this act Adam returneth to his first station and authority
in which God had placed him, from which he fell when he became a
scholar to his wife; for to name the creatures, was in Adam a note
of sovereignty and power: This he attained to, as an effect of his
receiving the promise; for before the promise is received, man
cannot serve God in his station, because as he wanteth the power
of will, so also a good understanding; but when he hath received
the promise, he hath also received the Holy Ghost, which giveth to
the godly to know and do his duty in his station: "The spiritual"
man discerneth, and so "judgeth all things"; but he is not discerned
nor judged of any (1 Cor 2:15).
And he called his wife's name Eve, or Hevah: Because she gave
life to, or was the first mother of all mankind. This then admits
of two positions. First, That the world was created when Adam
was created. And, Secondly, That there were none of the sons of
men in the world before Adam, as some have not only vainly, but
irreligiously and blasphemously suggested. "Eve is the mother of
all living": Not a man therefore that is the son of man, but had
his being since the woman was made.
Ver. 21. "Unto Adam also and to his wife did the Lord God make
coats of skins, and clothed them."
By this action the Lord God did preach to Adam, and to his wife,
the meaning of that promise that you read of in verse 15. Namely,
That by the means of Jesus Christ, God himself would provide
a sufficient clothing for those that accept of his grace by the
gospel: The coats here, being a type of that blessed and durable
righteousness.
"The Lord God made the coats." Not Adam now, because now he is
received into a covenant of grace with God: Indeed before he entered
into this covenant, he made his own clothing, such as it was, but
that could not cover his nakedness; but now the Lord will make
them: And "unto Adam also and to his wife did the Lord God make
coats": "Their righteousness is of me, saith the Lord" (Isa 54:17).
Of me, that is, of my providing, of my performing. And this is
the name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS"
(Jer 23:6).
"He made them coats, and clothed them." As the righteousness by
which a sinner stands just in the sight of God from the curse, is
a righteousness of God's providing; so also it is of his putting
on. No man can put on the righteousness of Christ, otherwise
than by God's imputation: if God reckon it ours then it is ours
indeed; but if he refuseth to shew that mercy, who can impute that
righteousness to me? Blessed are they to whom the Lord imputeth
righteousness (Rom 4). Cursed then must they needs be to whom God
hath not imputed the righteousness of his Son. "The Lord clothed
them," according to that of Paul, "Christ is made unto us of God
wisdom and righteousness," &c. (1 Cor 1:30). And of that God who
hath made him thus to us, even of him are we in Christ Jesus.
Did the Lord God make coats of skins. The coats were made of the
skins of beasts, of the skins of the slain, which were slain either
for food only, or for sacrifice also: This being so, the effects
of that promise mentioned before were by this action the more
clearly expounded unto Adam; to wit, That Christ, "in the fulness
of time," should be born of a woman clothed with flesh; and as so
considered, should be made a curse, and so die that cursed death
which by sin we had brought upon ourselves; the effects and fruits
of which should to us be durable clothing; that is, "Everlasting
righteousness" (Dan 9:24). Ver. 22, 23. "And the Lord God said,
Behold, the man is become as one of us, to know good and evil: and
now, [therefore] lest he put forth his hand, and take also of the
tree of life, and eat, and live for ever: therefore the Lord God
sent him forth from the garden of Eden, to till the ground from
whence he was taken."
"Behold the man is become as one of us." These words respect the
temptation of the devil; the argument that prevailed with Adam;
and the fruits of their consenting: And therefore I understand them
as spoken ironically, or in derision to Adam. As if God had said,
"Now Adam, you see what a god you are become: The serpent told you
"you should be as gods," as one that was infinite in wisdom. But
behold, your godhead is horrible wickedness, even pollution of body
and soul by sin. A thing you little thought of when you pleased
yourself with the thought of that high attainment; and now if
you be not prevented, you will proceed from evil to evil; for
notwithstanding I have made promise of sending a Saviour, you will,
through the pollution of your mind, forget and set at nought my
promise; and seek life and salvation by that tree of life which
was never intended for the justification of sinners; therefore I
will turn you out of the garden, "to till the ground whence thou
wast taken.""
1. Hence observe, That it often falls out, after the promised
blessing is come, that God yet maketh us to possess our former
sins, not that the guilt thereof might be charged to condemnation,
but that remembering of them, we might blush before God, and be
the more effectually driven to a continual embracing of the mercy
promised.
2. Observe again, That as God would have us to remember our former
sins, so he would not that we should feed upon ought but the very
mercy promised. We must not rest in shadowish sacraments, as the
typical tree of life, but must remember it is our duty to live by
faith in the promised seed.
3. Observe also, That even our outward and temporal employments,
if they be lawful and honest, are so ordered of God, as that we
may gather some heavenly mystery from them: "To till the ground
from whence he was taken": Mysteriously intimating two things to
Adam. (1.) That seeing he was of the earth, he stood in as much
need to be ordered and dressed by God, in order to his future
happiness, as the ground, in order to its thrift and fruitfulness.
(2.) Again, Seeing he was taken from the ground, he is neither
God, nor angel, but a poor earthen vessel, such as God can easily
knock in pieces, and cause to return to the ground again. These
things therefore Adam was to learn from his calling, that he might
neither think too highly of himself, nor forget to live by faith,
and depending on the Lord God, to be blessed of him.
Ver. 24. "So he drove out the man; and he placed at the east of the
garden of Eden Cherubims, and a flaming sword which turned every
way, to keep the way of the tree of life."
"So he drove out the man." Adam was loth to forsake this garden of
Eden, because there was the tree of life. The promise will hardly
satisfy, where faith is weak and low. Had this man with great
faith received and retained the gospel preached before, he would
not have so hankered after a shadow; but the conscience being
awakened, and faith low and weak there, because faith wants the
flower or bloom of assurance, the ceremonial or moral law doth
with ease engender bondage.
"And he placed at the east of the garden of Eden Cherubims, and
a flaming sword." This shows the truth of what I said before; to
wit, That Adam was loth to forsake the garden, loth to forsake
his doing of something; but God sets a shaking sword against him,
a sword to keep that way, or to prevent that Adam should have life
by eating of the tree of life.
Observe, This tree of life, though lawful for Adam to feed on before
he had transgressed, yet now is wholly forbidden him; intimating,
that that which would have nourished him before he brake the law,
will now avail him nothing as to life before the justice of God:
the tree of life might have maintained his life before he sinned;
but having done that, he hath no ways now but to live by faith in
the promise; which that he might effectually do, God takes from
him the use of all other things, he driveth him out of the garden,
and sets to keep him from the tree of life, "Cherubims, and a
flaming sword."
"And he placed at the east of the garden Cherubims, and a flaming
sword." These cherubims are one sort of the angels of God, at this
time made ministers of justice, shaking the flaming sword of God's
severity against Adam for sin, threatening to cut him off thereby,
if he ever return by the way that he went.
We read also, that the law was delivered to Israel from Sinai, by
the hand and disposition of angels (Acts 7); the gospel, only by
the Son himself (Heb 1:2).
To keep the way. Hence the apostle implicitly concludes it a way,
that is, to death and damnation; by opposing another against it,
even the new and living one; a new, not this the old; a living
one, not this the dead one (Heb 10). For, for that the cherubims
are here placed with a flaming, shaking sword, to keep the tree
of life, it is evident that death is threatened to him that shall
at any time attempt to come at, or that seeks for life that way.
"A flaming sword, turning every way to keep," &c. This still shews
us, that man, though he hath already received the promise, is yet
exceeding prone to seek life by another way than free grace by
Jesus Christ; to wit, either by the law he hath broken, or by the
law and Christ together; and so though not directly, yet "as it
were by the works of the law" (Rom 9:32). But all is to no purpose,
they are every way prevented. For, forsake the simplicity of the
promise in the gospel, and thou shalt meet with the stroke of
the justice of God; for that flaming sword of his vengeance, it
turneth every way, and therefore will in every way lay wrath upon
thee, if thou seek life by ought but Christ.
CHAPTER IV. Ver. 1. "And Adam knew Eve his wife; and she conceived,
and bare Cain, and said, I have gotten a man from the Lord."
Now we are come to the generation of mankind. "Adam knew his wife":
A modest expression; and it should teach us, in all such matters
where things are discoursed of, that are either the fruits of
sin, or the proper effects of man's natural infirmities, there to
endeavour the use of such expressions, as neither to provide to
lust, nor infect us with evil and uncivil communication. "Adam
knew his wife"; Jacob, Samson, David, and others, are said to go
in unto them. So as to our natural infirmities of the stool, the
scripture expression is, "When thou goest abroad to ease thyself,
thou shalt turn again and cover that which cometh from thee":
Modest and bashful expressions, and such as become the godly,
being those that are furthest off of occasioning evil, and nearest
to an intimation, that such infirmities bespeak us infirm and
imperfect creatures.
"And she conceived and bare Cain." The first sprout of a disobedient
couple, a man in shape, but a devil in conditions. This is he that
is called elsewhere, The child "of that wicked one" (1 John 3:12).
"And she said, I have gotten a man from the Lord." If Eve by these
words did only ascribe the blessing of children to be the gift of
God, then she spake like a godly woman; but if she supposed that
this man Cain was indeed the seed promised, then it shows, that
she in this was also deceived, and was therein a figure of all
such as make false and strange delusions, signs of the mercy of
God towards them: The man she thought she had got from the Lord
as a mercy, and to be a Saviour, he proved a man of the devil, a
curse, and to be a destroyer.
Ver. 2. "And she again bare his brother Abel, And Abel was a keeper
of sheep, but Cain was a tiller of the ground."
Observe here, That the good child is not the first-born, but Abel,
[a breath] (1 Cor 1:27,28). God often doth as Jacob did, even
cross hands, in bestowing blessings, giving that which is best to
him that is least esteemed: For Cain was the man in Eve's esteem;
she thought, when she had him, she had got an inheritance; but as
for Abel, he was little worth; by his name they showed how little
they set by him. It is so with the sincere to this day; they
bear not the name of glory with the world: Cain with them is the
profitable son; Abel is of no credit with them, neither see they
form or comeliness in him; he is the melancholy, or lowering child,
whose countenance spoileth the mirth of the world: "The heart of
the wise is in the house of mournings; but the heart of fools is
in the house of mirth" (Eccl 7:4).
"And Abel was a keeper of sheep, but Cain was a tiller of the
ground." By this it seems yet further, that Cain was the man in
favour, even him that should, by his Father's intentions, have been
heir, and have enjoyed the inheritance: He was nurtured up in his
father's employment, but Abel was set in the lower rank.
It was also thus with Isaac and Jacob, Ishmael and Esau, being the
eldest, and those that by intention were to be heirs.
Now in the inheritance lay, of old, a great blessing: so that Esau in
losing his father's inheritance, lost also the blessing of grace,
and moreover the kingdom of heaven (Heb 12:16,17). Wherefore Cain
had by this the better of Abel, even as the Jews by their privileges
had the better of the Gentiles (Rom 3:1,2). But mark it, the blessing
of grace is not led by outward order, but by electing love: Where
the person then is under the blessing of election, be he the first
or the second son, the highest or lowest in the family, or whether
he be more or less loved of his friends, 'tis he that with Abel
hath the everlasting blessing.
Ver. 3. "And, in process of time, it came to pass that Cain brought
of the fruit of the ground an offering unto the Lord."
Mark here, That the devil can suffer his children, in outward
forms of worship, to be godly and righteous men: Cain, a limb of
the devil, and yet the first in order that presents himself and
his service to God.
Cain brought of the fruit of the ground, as of wheat, oil, honey,
or the like; which things were also clean and good. Hence it is
intimated, that his offering was excellent; and I conceive, not at
all, as to the matter itself, inferior to that of Abel's; for in
that it is said that Abel's was more excellent, it is not with
respect to the excellency of the matter or things with which they
sacrificed, but with respect to Abel's faith, which gave glory
and acceptableness to his offering with God, "By faith he offered
unto God a more excellent sacrifice than Cain" (Heb 11:4).
"And Abel, he also brought of the firstlings of his flock and of
the fat thereof" &c.
Abel, last in appearance, but in truth the first in grace; as
it also is at this day: Who do so flutter it out as our ruffling
formal worshippers? Alas! the good, the sincere and humble, they
seem to be least and last; but the conclusion of the tragedy will
make manifest that the first is last, and the last first; for the
many are but called, the few are chosen.
"And the Lord had respect unto Abel, and to his offering." Herein
are the true footsteps of grace discovered; to wit, the person must
be the first in favour with God, the person first, the performance
afterwards.
"And the Lord had respect to Abel." But how can God respect a
man, before he respect his offering? A man's gift (saith Solomon)
makes way for him: It should seem therefore that there lies no such
stress in the order of words, but that it might as well be read,
"The Lord had respect to Abel, because he respected his offering."
Answ. Not so: For though it be true among men, that the gift makes
way for the acceptance of the person, yet in the order of grace it
is after another manner; for if the person be not first accepted,
the offering must be abominable; for it is not a good work that
makes a good man, but a good man makes a good work. The fruit
doth not make a good tree, but "a good tree bringeth forth good
fruit." Make (saith Christ) the tree good, and his fruit good; or
the tree evil, and his fruit evil: Do men gather grapes of thorns,
or figs of thistles? Had Abel been a thorn, he had not brought forth
grapes; had he been a thistle, he had not brought forth figs. So
then, Abel's person must be first accepted, and after that his
works.
Object. But God accepteth no man while he remains a sinner, but
all men are sinners before they do good works, how then could the
person of Abel be accepted first?
Answ. Abel was JUST before he did offer sacrifice. Just, I say, in
the sight of God. This God witnessed by testifying of his gift: "By
faith Abel offered unto God a more excellent sacrifice than Cain,
by which he obtained witness that he was righteous": That is, God
by accepting of the gift of Abel, did testify that Abel was a
righteous man; for we know God "heareth not sinners": "The prayers
of the wicked are an abomination unto God." But Abel was accepted,
therefore he was righteous first.
Hence observe, That a man must be righteous before he can do any
good work.
Quest. Righteous! "With what righteousness?"
Answ. With the righteousness of faith. And therefore it is said,
that Abel had faith before he offered sacrifice. "By faith he
offered" (Heb 11:4). Where faith is made to precede or go before
the work which by faith he offered unto God.
Quest. But are not good works the righteousness of faith?
Answ. They are the fruits of faith: As here in the case of Abel;
his faith produced an offering; but before he gave his offering,
his faith had made him righteous; for faith respects a promise of
grace, not a work of mine: Now the promise of grace, being this,
that the seed of the woman, which is Christ, should destroy
the power of the devil; by this Abel saw that it was Christ that
should abolish sin and death by himself, and bring in "everlasting
righteousness" for sinners. Thus believing, he had accepted of
Christ for righteousness, which because he had done, God in truth
proclaims him righteous, by accepting of his person and performances
when offered.
Abel then presented his person and offering, as shrouding both, by
faith, under the righteousness of Christ, which lay wrapped up in
the promise; but Cain stands upon his own legs, and so presents
his offering. Abel therefore is accepted, both his person and his
offering, while Cain remains accursed.
Ver. 5. "But unto Cain, and to his offering, he [the Lord] had not
respect. And Cain was very wroth, and his countenance fell."
Mark: As first Abel's person is accepted, and then his offering;
so first Cain's person is rejected, and afterwards his offering:
For God seeth not sin in his own institutions, unless they be
defiled by them that worship him; and that they needs must, when
persons by[18] themselves offer sacrifice to God, because then
they want the righteousness of faith.
This then made the difference betwixt Abel and his brother; Abel
had faith, but Cain had none. Abel's faith covered him with Jesus
Christ, therefore he stood righteous in his person before God: This
being so, his offering was accepted, because it was the offering
of one that was righteous.
"But unto Cain, and to his offering, the Lord had not respect."
Hence note, That a Christless man is a wicked man, let him be never
so full of actions that be righteous; for righteous actions make
not a righteous man, the man himself must first be righteous.[19]
Wherefore, though Cain was the eldest, and first in the worship;
yet Abel was the wisest, and the most acceptable therein.
"And Cain was very wroth, and his countenance fell." From these
words it may be gathered, that Cain had some evident token from the
observation of God's carriage towards both himself and brother;
that his brother was smiled upon, but he rejected: He was wroth:
wroth with God, and wroth with his brother. And indeed, before
the world hate us, they must needs hate Jesus Christ: "It hated
me [saith he] before it hated you" (John 15:18). He was wroth:
and why? Wroth because his sacrifice was not accepted of God: And
yet the fault was not in the Lord, but Cain: He came not before
the Lord, as already made righteous with the righteousness of
Christ, which indeed had been doing well, but as a cursed wicked
wretch, he thought that by his own good works he must be just
before the Lord.
The difference therefore that was between these worshippers,
it lay not in that they worshipped divers gods, but in that they
worshipped the same God after a diverse manner: The one in faith,
the other without; the one as righteous, the other as wicked.
And even thus it is between us and our adversaries: We worship not
divers gods, but the same God in a diverse manner: We according
to faith; and they according to their OWN INVENTIONS.[20]
"And Cain was wroth." This further shows us the force of the law,
and the end of those that would be just by the same; namely, That
in conclusion they will quarrel with God; for when the soul in its
best performances, and acts of righteousness, shall yet be rejected
and cast off by God, it will fret and wrangle, and in its spirit
let fly against God. For thus it judgeth, That God is austere and
exacting; it hath done what it could to please him, and he is not
pleased therewith. This again offendeth God, and makes his justice
curse and condemn the soul. Condemn it, I say, for imagining that
the righteousness of a poor, sinful, wretched creature, should be
sufficient to appease eternal justice for sin. Thus the law worketh
wrath, because it always bindeth our transgression to us, and still
reckoneth us sinners, and accursed, when we have done our utmost
to answer and fulfil it (Rom 4:15).
"And his countenance fell." However, an hypocrite, while God
forbeareth to smite him, may triumph and joy in his goodness; yet
when God shall pronounce his judgment according as he approve of
his act, he needs must lower and fall in his countenance; for his
person and gift are rejected, and he still counted a sinner.
Ver. 6. "And the Lord said unto Cain, Why art thou wroth? and why
is thy countenance fallen?"
These words are applied to Cain, for a further conviction of his
state to be miserable. "Why art thou wroth?" Is it because I have
not accepted thy offering? This is without ground, thy person is
yet an abomination to me: Must I be made by thy gift, which is
polluted, for and by thy person, to justify thee as righteous? Thou
hast not yet done well. Wherefore, Cain had no cause to be wroth;
For God rejected only that which was sinful, as was both his person,
and gift for the sake thereof: Neither had he grounds to lift up
his looks on high, when he came to offer his sacrifice; because he
came not as a man in a justify'd state. But "there is a generation
that are pure in their ow eyes, and yet is not washed from their
filthiness. There is a generation,--O how lofty are their eyes!
and their eyelids are lifted up" (Pro 30:12,13). Such an one, or
the father of these, was Cain; he counted himself clean, and yet
was not washed; he lifted up his looks on high, before he was
changed from his iniquity.
Ver. 7. "If thou doest well, shalt thou not be accepted? and if
thou doest not well, sin lieth at the door. And unto thee shall
be his desire, and thou shalt rule over him." "If thou do well."
Why, is not worshipping of God, well-doing? It may, and may not,
even as the person that worships is found. If he be found righteous
at his coming to worship, and if he worship according to rule,
then he does well, then he is accepted of God; but if he be not
found righteous before, be you sure he cannot do well, let the
matter with which he worshippeth be wrong or right. "Who can bring
a clean thing out of an unclean?" (John 14:4). Let Cain be clean,
and his offering will be clean, because brought to God in a vessel
that is clean; but if Cain be unclean, all the holy things he
toucheth, or layeth up in his skirt, it is made unclean by the
uncleanness of his person: "And so is this nation before me, saith
the Lord; and so is every work of their hands, and that which they
offer there is unclean" (Haggai 2:11-14).[21]
Men therefore ought to distinguish between doing and well-doing,
even in the worship of God. All that worship do not do well, though
the matter of worship be good in itself. Cain's offering you find
not blamed, as if it had been of a superstitious complexion; but
he came not aright to worship. Why? he came not as one made righteous
before. Wherefore, as I have already touched, the difference
that lay between the gifts of Abel and Cain, was not in the gifts
themselves, but the qualifications of the persons. Abel's faith,
and Cain's works, made God approve and reject the offering: "by
faith Abel offered to God a more excellent sacrifice than Cain":
For, as I said, Faith in Christ, as promised to come, made him
righteous, because thereby he obtained "the righteousness of God";
for so was Christ in himself, and so to be to him that by faith
received and accepted of him: This, I say, Abel did; wherefore now
he is righteous or just before God. This being so, his offering is
found to be an offering of Abel the just, and is here said to obtain
witness even of God, that he was righteous, because he accepted
his gift.
Wherefore, he that does well must first be good: "He that doeth
righteousness is [must first be] righteous" (1 John 3:7). He
is righteous first; he is righteous even as Christ is righteous,
because Christ himself is the righteousness of such a person.
And so on the contrary; the reason why some men's good deeds are
accursed of God, it is because in truth, and according to the law,
the Lord finds sin in them; which sins he cannot pardon, because
he finds them not in Christ. Thus they being evil for want of
the righteousness of the Son of God, they worship God as sinners,
according to that of the apostle, Because they are not good,
therefore they do not good, no, not one of them (Rom 3:10-12).
The way therefore to do well, it is first to receive the mercy of
God in Christ; which act of thine will be more pleasing to the
Divine Majesty, than all whole burnt-offerings and sacrifices: "I
will have mercy [saith God] I will have mercy, and not sacrifice"
(Matt 9:13; 12:7). This Cain did not understand, therefore he goes
to God in his sins, and without faith in the mercy of God through
Christ, he offereth his sacrifice. Wherefore because his sacrifice
could not take away his sin, therefore it still abode upon him.
But "if thou doest not well, sin lieth at the door." This reasoning
therefore was much to Cain's condition; he would be wroth, because
God did not accept his offering, and yet he did not well: Now, if
he had done well, God, by receiving of his brother's sacrifice,
shows, he would have accepted him; for this is evident, they were
both alike by nature; their offerings also were in themselves one
as holy as the other: How then comes it to pass that both were
not accepted, they both offered to God? Why, Abel only sacrificed
well, because he first by faith in Christ was righteous: This
because Cain wanted, "sin abideth at his door."
"And to thee shall be his desire, and thou shalt rule over him."
That is if sin abideth at thy door still, to thee shall be his
desire; he shall love, pity, pray for thee, and endeavour thy
conversions; but thou shalt be lord over him, and shalt put thy
yoke upon his neck. This was Jacob's portion also; for after Esau
had got head, he broke Jacob's yoke from off his neck, and reigned
by nineteen or twenty dukes and princes, before there was any king
in Israel (Gen 27:40).
It is the lot of Cain's brood, to be lords and rulers first, while
Abel and his generation have their necks under persecution; yet
while they lord it, and thus tyrannically afflict and persecute,
our very desire is towards them, wishing their salvation: While
they curse, we bless; and while they persecute, we pray.
Ver. 8. "And Cain talked with Abel his brother: and it came to
pass, when they were in the field, that Cain rose up against Abel
his brother, and slew him."
When Cain saw that by God's judgment Abel was the better worshipper,
and that himself must by no means be admitted for well-doing, his
heart began to be more obdurate and hard, and to grow into that
height of desperateness, as to endeavour the extirpating of all
true religion out of the world; which it seems he did, by killing
his brother, mightily accomplish, until the days of Enos; for
"then began men [again] to call upon the name of the Lord" (v 26).
Hence see the spite of the children of hell against God: They have
slain thy prophets, and digged down thine altars (1 Kings 19:10).
If they may have their wills, God must be content with their
religion, or none; other they will not endure should have show
within their reach, but with Cain, will rather kill their brother;
or with the Pharisees, kill their Lord; and with the evil kings
of old, will rather kill their sons and subjects. That the truth,
I say, may fall to the ground, and their own inventions stand
for acceptable sacrifices, they will not only envy, but endeavour
to invalidate all the true worship and worshippers of God in the
world; the which if they cannot without blood accomplish, they
will slay and kill till their cruelty hath destroyed many ten
thousands, even as Cain, who slew his brother Abel.[22]
And Cain talked with his brother. He had not a law whereby to
arraign him, but malice enough, and a tongue to set all on fire, of
which no doubt, by the goodly replies of his brother, was easily
blown up into choler and madness, the end of which was the blood
of his brother.
"And Cain talked with Abel," &c. To wit, about the goodness and
truth of his religion. For that the New Testament seems to import,
he slew him "because his works were righteous" (1 John 3:12); which
Abel, no doubt, had justified before his brother, even then when
he most set himself to oppose him. Besides this, the connection
of the relation importeth, he talked with him, he slew him; he
talked with him and slew him, purely upon a religious account,
because his works were righteous.
Hence note, That when wicked men have the head in the world,
professors had need be resolved to hazard the worst, before they
do enter debate with ungodly men about the things that pertain to
the kingdom of God. For behold here, words did not end in words,
but from words came blows, and from blows blood. The counsel
therefore is, "That you sit down first, and count up the cost,"
before ye talk with Cain of religion (Luke 14:27-33). "They make a
man an offender for a word, and lay a snare for him that reproveth
in the gate, and turn aside the just for a thing of nought" (Isa
29:21).
"And Cain talked with Abel his brother." With Abel his only brother,
who also was a third part of the world. But tyrants matter nothing,
neither nearness of kin, nor how much they destroy: "The brother
shall betray the brother to death," &c.
"And it came to pass, when they were in the field, that Cain rose
up against Abel his brother, and slew him." When they were in the
field, from home, out of the sight, and far from the help of his
father: Subtle persecutors love not to bite, till they can make
their teeth to meet; for which they observe their time and place.
Joseph was also hated of his brethren, but they durst not meddle
till they found him in the field (Gen 37:15). Here it is also that
the holy virgin falleth: He found her in the field,--and there
was none to save her (Deut 22:27).
Hence observe again, That be the danger never so imminent, and the
advantage of the adversary never so great, the sincere professor
of the truth stands his ground against wind and weather. Bloody
Cain daunted not holy Abel; no, though now he have his advantage of
him (Dan 3:16-18). He rose up against Abel his brother, and slew
him. "And wherefore slew he him? Because his own works were evil,"
&c. (1 John 3:12). It is therefore hence to be observed, That it
is a sign of an evil way, be it covered with the name of the worship
of God, when it cannot stand without the shedding of innocent
blood. "Wherefore slew he him? Because his own works were evil."
Had his works been good, they had been accepted of God: He had
also had the joy thereof in his conscience, as doubtless Abel
had; which joy and peace would have produced love and pity to his
brother, as it was with his brother towards him; but his works
being evil, they minister to him no heavenly joy, neither do they
beget in him love to his brother; but contrariwise, his heart fill
his eye with evil also; which again provoketh (while it beholdeth
the godly carriage of Abel) the heart to more desperate resolutions,
even to set upon him with all his might, and to cut him off from
the earth. Thus the goodness of God's people provoketh to envy the
wicked heart of the hypocrite. As it was betwixt Saul and David;
for after Saul had seen that God had rejected him for his wickedness,
the more he hated the goodness of David: "And Saul saw and knew
that the Lord was with David" (1 Sam 18:8-15). "And Saul was yet the
more afraid of David; and Saul became David's enemy continually"
(v 29).
Ver. 9. "And the Lord said unto Cain, Where is Abel thy brother?
And he said, I know not: Am I my brother's keeper?"
Cain thought it had been no more but to kill his brother, and his
intentions and desires must needs be accomplished, and that himself
should then be the only man. "Come, let us kill him, and the
inheritance shall be ours" (Mark 12:7). But stay, Abel was beloved
of his God, who had also justified his offering, and accepted it
as a service more excellent than his brother's. So then, because
the quarrel arose between them upon this very account, therefore
Abel's God doth reckon himself as engaged (seeing he is not) to
take up his servant's cause himself.
"And the Lord said unto Cain, Where is Abel thy brother?" A
question not grounded on uncertainty, but proposed as a beginning
of further reasoning; and also to make way to this wicked wretch,
to discover the desperate wickedness of his bloody heart the more.
For questions that stand at first afar off, do draw out more of the
heart of another: and also do minister more occasion for matter,
than if they had been placed more near to the matter.
"Where is Abel?" God missed the acceptable sacrifices of Abel; Abel
was dead, and his sacrifices ceased, which had wont to be savoury
in the nostrils of God; Cain could not supply them; his sacrifices
were deficient, they were not of faith. Hence note, that if tyrants
should have their will, even to the destroying of all the remnant
of God, their sacrifices and worship would be yet before God as
abominable as they were before.
"And the Lord said unto Cain, Where is Abel?" O dreadful question!
The beginning of Cain's hell, for now God entereth into judgment
with him. Wherefore, however this wretch endeavoured at first to
stifle and choke his conscience, yet this was to him the arrow
of death: Abel crieth, but his brother would not hear him while
alive, and now being dead God hears the cry of his blood. "When he
maketh inquisition for blood, he remembereth them: he forgetteth
not the cry of the humble" (Psa 9:12). Blood that is shed for the
sake of God's word, shall not be forgotten or disregarded of God:
"Precious in his sight is the death of his saints" (Psa 116:15).
"And precious shall their blood be in his sight" (Psa 72:14).
"Where is Abel thy brother?" This word, thy brother, must not be
left out, because it doth greatly aggravate his wickedness. He slew
"his brother"; which horrid act the very law and bond of nature
forbiddeth. But when a man is given up of God, it is neither this
nor another relation that will bind his hands, or make him keep
within the bound of any law. Judas will seek his master's, and
Absalom his father's blood. "Where is Abel thy brother?"
"And he said, I know not." He knew full well what he had done, and
that by his hands his brother's blood was fallen to the ground,
but now being called into question for the same, he endeavoureth
to plead ignorance before God. "I know not." When men have once
begun to sin, they know not where they shall end; he slew his
brother, and endeavours to cover his fact with a lie. David also
little thought his act of adultery would have led him to have
spilt the blood of Uriah, and afterwards to have covered all with
dissembling lips and a lying tongue (2 Sam 11).
"I know not: am I my brother's keeper?"
This is the way of all ungodly men, they will not abide that guilt
should be fastened. Sin they love, and the lusts and delights
thereof, but to count for it they cannot abide; they will put it
off with excuses, or denials: Even like Saul, who though he had
spared the cattle and Agag contrary to the command of God, yet
would needs bear Samuel down, that he had kept, yea "performed the
commandment of the Lord" (1 Sam 15:13,20). But they are denials to
no boot, and excuses that will not profit, that are made to hide
the sin of the soul from the sight and judgment of God. Lies and
falsehood will here do nothing.
Ver. 10. "And he said, What hast thou done? the voice of thy
brother's blood crieth unto me from the ground."
Poor Cain, thy feeble shifts help thee nothing, thy excuses are
drowned by the cries of the blood which thou hast shed.
"What hast thou done?" the blood of thy brother cries. Beware
persecutors, you think that when you have slain the godly, you are
then rid of them; but you are far wide, their blood which you have
shed, cries in the ears of God against you. O the cries of blood
are strong cries, they are cries that reach to heaven; yea they
are cries that have a continual voice, and that never cease to
make a noise, until they have procured vengeance form the hands
of the Lord of sabbath (Job 16:18): And therefore this is the word
of the Lord against all those that are for the practice of Cain:
"As I live, saith the Lord God, I will prepare thee unto blood
and blood shall pursue thee: sith thou hast not hated blood, [that
is, hated to shed it,] even blood shall pursue thee" (Eze 35:6).
"The voice of thy brother's blood crieth unto me." The apostle
makes this voice of the blood of Abel, a type of the voice of the
justice of the law, and so extends it further than merely to the
act of murder; intimating that he sheds blood, that breaks any of
the commands of God, (and indeed so he doth, "he layeth wait of
his own blood, and privily lurketh for his own life" (Prov 1:18)).
Wherefore the apostle compareth the blood of Abel and the blood
of Christ together; but so as by the rule of contraries, making
betwixt them a contrary voice, even as there is between a broken
command and a promise of grace, the one calling for vengeance and
damnation; the other calling for forgiveness and salvation; "the
blood of sprinkling it speaketh better things than the blood of
Abel" (Heb 12:24); that is, it calls to God to forgive the sinner;
but Abel's blood, of the breach of the law, that cries damn them,
damn them. Christ also sets his own blood in opposition to the
blood of all that was shed before him; concluding that the proper
voice of all the blood of the godly, is to call for vengeance
on the persecutors, even from the blood of Abel to the blood of
Zecharias, that was slain between the altar and the temple (Matt
23:35). And let me here take leave to propound my private thoughts:
namely, that the Zecharias that here is mentioned, might not be
he that we find in the book of Chronicles (2 Chron 24:21); but
one of that name that lived in the days of Christ, possibly John
Baptist's father, or some other holy man. My reasons for this
conjecture, are, 1. Because the murderers are convict by Christ
himself: Zecharias, whom ye slew between the altar and the temple.
2. Because Christ makes a stop at the blood of Zecharias, not
at the blood of John the Baptist: wherefore, if the person here
mentioned were not murdered after, but before John the Baptist,
then Christ seems to excuse them for killing his servant John;
for the judgment stops at the including of the guilt of the blood
of Zecharias. 3. I think such a thing, because the voice of all
holy blood that hath been shed before the law by the adversary,
excepting only the blood of Jesus, must needs be included here;
the proper voice of his, only being to plead for mercy to the
murderers. However, the voice of blood is a very killing voice, and
will one day speak with such thunder and terror in the consciences
of all the brood of Cain, that their pain and burthen will be for
ever insupportable.
Ver. 11. "And now art thou cursed from the earth, which hath opened
her mouth to receive thy brother's blood from thy hand."
Here begins the sentence of God against this bloody man; a sentence
fearful and terrible, for it containeth a removing of him from
all the privileges of grace and mercy, and a binding of him over
to the punishment and pains of the damned.
"And now art thou cursed from the earth." Peace on earth, is one
branch of those blessed tidings that were brought into the world,
at the coming of the Messias (Luke 2:14). Again, before Christ
was come in the flesh, it is said, He rejoiced "in the habitable
part of his earth" (Pro 8:30). Wherefore, by the earth in this
place, I understand the state that the men are in, to whom, by the
mind of God, the gospel and grace of God is to be tendered. Now,
whether it respect that state of man by nature, or the state of
those that are saints, from both these privileges Cain is separate,
as are all whom the Lord hath utterly rejected. Not but that yet
they may live long in the world, but God hath cut them off from
the earth, and all the gospel privileges therein, and set them in
the condition of devils; so that as to grace and mercy they are
separate therefrom, and stand as men, though alive, bound over to
eternal judgment. And as to their lives, it matters not how long
they live, there is "no sacrifice for their sins, but a certain
fearful looking for of judgment and fiery indignation, which
shall devour the adversaries" (Heb 10:26,27). So that I say, as
the devils be bound in hell, so such lie bound in earth; bound I
say in the chains of darkness, and their own obstinate heart, over
to the day of wrath and revelation of the righteous judgment of
God. Cain therefore by these words is denied the blessing of future
means of grace, and stands bound over to answer for his brother's
blood, which the ground had received form his cruel hand.
Ver. 12. "When thou tillest the ground, it shall not henceforth
yield to thee her strength; a fugitive and a vagabond shalt thou
be in the earth."
This is a branch, or the fruits of this wilful murder. Indeed, sins
carry in them not only a curse with respect to eternity, but are
also the cause of all the miseries of this life. "God turneth--a
fruitful land into barrenness, for the wickedness of them that
dwell therein" (Psa 107:34).
"When thou tillest the ground." Sin committed doth not always
exclude the sinner from an enjoyment of God's mercies, but yet if
unrepented of, bringeth a curse upon them. "I will curse, [saith
God,] your blessings: yea, I have cursed them already, because ye
do not lay it to heart" (Mal 2:2). This also is the reason that the
table of some is made their snare, their trap, a stumbling-block
and a recompence unto them (Rom 11:9); men ought not therefore to
judge of the goodness of their state, by their enjoyment of God's
creatures, but rather should tremble while they enjoy them, lest
for sin they should become accursed to them, as were the enjoyments
of this wicked man.
"A fugitive and a vagabond shalt thou be in the earth." The meaning
is, thou shalt not have rest in the world, but shalt be continually
possessed with a guilty conscience, which shall make thy condition
restless, and void of comfort. For the man that indeed is linked
in the chains of guilt and damnation, as Cain here was; he cannot
rest, but (as we say) fudge up and down from place to place,
because his burthen is insupportable. As David said, "Let their
eyes be darkened that they see not, and make their loins continually
to shake" (Psa 69:23). A continual shaking and restlessness doth
therefore possess such persons as are given up of God, and swallowed
up of guilt.
"A fugitive and vagabond shalt thou be in the earth." Some men
certainly know, even while they are in this world, their state
to be most miserable, and damnable, as Cain, Saul and Judas did;
which knowledge, as I have hinted, puts them besides the very
course of other carnal men; who while they behold them at quiet
under their enjoyments, these cannot but wonder, fear, and be
amazed with the deep cogitations which will abide upon them, of
their certain misery and everlasting perdition.
Ver. 13. "And Cain said unto the Lord, My punishment is greater
than I can bear." Or as the margin hath it, "Mine iniquity is
greater than that it may be forgiven." And both readings are true:
for however some men please themselves in lessening sin, and the
punishment thereof, yet a burdened conscience judgeth otherwise.
And if Cain failed in either, it was in that he counted his sin (if
he did so) beyond the reach of God's mercy. But again, when men
persecute the worship and people of God, as Cain did his blessed
and religious brother, even of spite, and because he envied the
goodness of his brother's work; I question whether it be lawful for
a minister to urge to such the promise of grace and forgiveness;
and also whether it be the mind of God such persons should hope
therein. He that sins the sin unto death, is not to be prayed for
(1 John 5:16), but contrariwise he is to be taken from God's altar
that he may die (Exo 21:14). This was Cain's case, and now he
knew it; therefore as one excluded of God from his mercy and all
the means thereof, he breaks out with roaring under the intolerable
burden of the judgment of God upon him, concluding his punishment at
present "greater than he could bear," and that yet his sin should
remain unpardonable for ever: As saith our Lord Jesus Christ, He
hath neither forgiveness here nor in the world to come (Matt 12:32).
Ver. 14. "Behold, thou hast driven me out this day from the face
of the earth; and from thy face shall I be hid; And I shall be a
fugitive and a vagabond in the earth, and it shall come to pass,
that every one that findeth me shall slay me."
By these words is confirmed what was said before, to wit, to be
cursed from the earth, was to be separate from the privileges of
the gospel. For Cain was not now to die, neither was he driven
into any den or cave; yet driven out from the face of the earth,
that is, as I have said, he was excluded from a share in those
special mercies that by the gospel were still offered by grace
to the others that inhabited the world: The mercies, I say, that
are offered by the gospel, as namely, The mercy of eternal life:
For as to the blessings of this world, he had yet a notable
share thereof. Besides, he groaneth under this judgment, as an
insupportable curse: "Thou hast driven me out this day from the
face of the earth." And indeed, if we take it according as I have
laid it down, it is a curse that would break the whole world to
pieces; for he that is denied a share in the grace that is now
offered, must needs be denied a portion in God's kingdom. And
this Cain saw; wherefore he adds in the process of his complaint,
"And from thy face shall I be hid": "I shall never come into thy
kingdom, I shall never see thy face in heaven." This is therefore
the highest of all complaints; namely, for a man from a certain
conviction that his condition must without fail be damnable, to
condole and bemoan his forlorn condition.
"Thou hast driven me out." O! when God shall bind one over for
his sin, to eternal judgment, who then can release him? This was
Cain's state, God had bound him over. The blood of his brother was
to rest upon him and not to be purged with sacrifice for ever.
"Thou hast driven me out THIS DAY." He knew by the sentence that
fell from heaven upon him, even from that very day that he was
made a companion of, and an associate with devils. This day, or
for this day's work, I am made an inhabitant of the pit with the
devil and his angels. Hence note, That God doth sometimes smite
the reprobate so apparently, that himself from that day may make
a certain judgment of the certainty of his damnation. Thus did
Balaam: "I shall see him, but not now: I shall behold him, but not
nigh" (Num 24:17). Where by now, he respects the time of grace;
and by nigh, the time or day of judgment: As who should say, "I,
for my sorceries, and wicked divinations, am excluded a portion in
the day of grace, and therefore shall not see the Saviour NOW: I
am also rejected, as to a portion in the blessed world to come:
and therefore when he judgeth, I shall not see him NIGH: Nigh, as
a friend, as a saviour to my soul." I doubt this is the condition
of many now alive, who for their perfidiousness and treachery to
Christ, and his church, have already received, even "in themselves,
that recompence of their error which was meet" (Rom 1:27).
Ishmael also, in the day he laughed at Isaac (Gen 21:9), and Esau
in the day he sold his birthright (Gen 27; 28), might have gathered,
the one from God's concurring with the judgment of Sarah, the
other, from his father's adhering to his brother; his adhering, I
say, in a prophetic spirit (Gal 4:29); that from thenceforth they
both were excluded grace and glory, as the apostle by the Holy
Ghost afterwards doth (Heb 12:16,17).
"And from thy face shall I be hid." By face here, we are to
understand God's favour, and blessed presence, which is enjoyed by
the saints both here, and in the world to come (Psa 4:6,7; 16:11).
Both which this wicked man, for the murdering of his brother, and
his envy to the truth, now knew himself excluded from.
"From thy face shall I be HID." The pit of hell, to which the
damned go, besides the torment that they meet with there, is such
a region of darkness, and at such a distance from the heavens, and
the glorious comfortable presence of God, that those that shall be
found the proper subjects of it, shall for ever be estranged from
one glimpse of him: besides, sin shall bind all their faces in
secret, and so confound them with horror, shame, and guilt that
they shall not be able from thenceforth for ever, so much as once
to think of God with comfort.
"From thy FACE." As it were all the glory of heaven, it lieth in
beholding the face of God: A thing the ungodly little think of;
yet the men that have received in themselves already the sentence
of eternal damnation, they know it after a wonderful rate; and
the thoughts of the loss of his face and presence, doth, do what
they can, as much torment them, as the thoughts of all the misery
they are like to meet withal besides.
"And a fugitive and a vagabond shall I be on the earth." Even from
the present frame of his spirit, Now, having received the sentence,
he knew, the judgment past being unrevokable, how it would be with
him all his life long; that he should spend his days in trouble
and guilt, rolling under the justice of God, being always a terror
and burthen to himself, to the day he was to be cut off from the
earth, that he might go to the place appointed for him.
"And it shall come to pass, that every one that findeth me shall
slay me." Guilt is a strange thing, it makes a man think that
every one that sees him, hath knowledge of his iniquity. It also
bringeth such a faintness into the heart (Lev 26:36), that the
sound of a shaken leaf doth chase such persons: and above all
things, the cries of blood are most fearful in the conscience; the
cries of the blood of the poor innocents, which the seed of Cain
hath shed on the face of the earth (Jer 2:34; 19:4). Thus far of
Cain's complaint.
Ver. 15. "And the Lord said unto him, Therefore whosoever slayeth
Cain, vengeance shall be taken on him seven-fold. And the Lord
set a mark upon Cain, lest any finding him should kill him."
By these words, the judgment is confirmed, which Cain, in the verse
before, so mournfully pronounced against his own soul. As if the
Lord had said, "Cain, thy judgment is as thou hast said, I have
driven thee out this day from a share in my special favour; and when
thy life is ended, thou shalt be hid from my face, and a blessed
presence for ever; and seeing it is thus, therefore I will not
suffer that thou die before thy time: Alas, thy glass will be quickly
run! Besides, thy days, while thou art here, will sufficiently
be filled with vexation and distress; for thou shalt always carry
in thy conscience the cries of innocent blood, and the fear of
the wrath of God: I have said it, and will perform it: I am not
a man, that I should repent: So that thus shall thy judgment be:
Therefore he that killeth Cain, I will take vengeance on him."
Hence note, That none need to add to the sorrows of the persecutors.
They above all men are prepared unto wrath. Let them alone (saith
Christ) they will quickly fall into the ditch. Besides, God hath
taken the revengement of the blood of his servants into his own
hand, and will execute his wrath himself. Therefore he saith to his
saints (as in this case), "Dearly beloved, avenge not yourselves,
but rather give place unto wrath: for it is written, Vengeance is
mine, I will repay, saith the Lord" (Rom 12:19). And the reason
is, because the quarrel is in special between the prosecutor and
God himself. For we are not hated because we are men, nor because we
are men of evil and debauched lives; but because we are religious;
because we stand to maintain the truth of God. Therefore no man must
here intercept, but must leave the enemy in the hand of that God
he hath slighted and condemned. This made Moses that he meddled
not with Corah and his company, but left them to that new thing
which the Lord himself would do unto them, because they had
condemned the ordinance of God (Num 16:25-35). This made David
also that he meddled not with Saul, but left him to the vengeance
of God, though he had opportunity to have destroyed him (1 Sam
24 and 26:10-12). Let us learn therefore to be quiet and patient
under the hand of wicked and blood-thirsty men. Let us fall before
them like holy Abel; it is and will be grief enough to them,
that when we are dead, our blood will cry from the ground against
them.[23]
"Therefore he that killeth Cain, vengeance shall be taken," &c. He
now that shall, after this admonition, plead for religious blood
with the sword, vengeance shall be taken on him, because he giveth
not place to the wrath of God, but intercepts with his own, which
"worketh not the righteousness of God" (James 1:19,20). Say therefore
with David, when you are vexed with the persecutor, Mine hand
shall not be upon him; but "as the Lord liveth, the Lord shall
smite him; or, his day shall come to die; or, he shall descend in
battle, and perish."
"Vengeance shall be taken on him seven fold." It would not be hard
to shew how little they have prevailed, who have taken upon them
to take vengeance for the blood of saints, on them that have been
the spillers of it. But my business here is brevity, therefore I
shall not launch into that deep, only shall say to such as shall
attempt it hereafter, "Put up thy sword into his place; for all they
that take the sword shall perish with the sword"! (Matt 26:52).
And "here is the patience and faith of the saints" (Rev 13:10).
Let Cain and God alone, and do you mind faith and patience; suffer
with Abel, until your righteous blood be spilt: even the work of
persecutors, is, for the present, punishment enough; the fruits
thereof being the provoking God to jealousy, a denying of them the
knowledge of the way of life, and a binding of them over to the
pains and punishment of hell.
"And the Lord set a mark upon Cain." What the opinion of others is
about this mark, I know not; to me it seems like those in Timothy,
who had "their conscience seared with a hot iron" (1 Tim 4:2).
Which words are an allusion to the way of the magistrates in their
dealing with rogues and felons; who that they may be known to
all, are either in the hand, shoulder, or cheek branded with a hot
iron. So Cain was marked of God for a reprobate, for one that had
murdered a righteous man, even of envy to the goodness of his
work: But the mark (as it was on those in Timothy) was not on any
outward or visible part of his body, but (as there the apostle
expresseth it) even upon his very conscience; his conscience then
had received the fire-mark of the wrath and displeasure of God,
which, as a burning iron doth to the flesh, had left such deep
impression therein, that it abode as a scar or brand upon him, in
token that good would for ever after hold him for a fugitive rogue
or vagabond.
"And the Lord set a mark upon Cain, lest any finding him should
kill him." For though the mark was branded with burning upon his
conscience, and so inward and invisible; yet the effects of this
hot iron might be visible, and seen of all: the effects, I say,
which were, or might be, his restlessness in every place, his
dejectedness, the sudden and fearful pangs and agonies of his
mind, which might break out into dolorous and amazing complaints;
besides, his timorous carriage before all he met, lest they should
kill him; gave all to understand, that God had with a vengeance
branded him. And indeed this was such a mark as was amazing to
all that beheld him, and did ten times more make them afraid of
spilling blood, than if any visible mark had been set upon him;
of for by his trouble and distress of mind, they saw, what was
the guilt of blood: and by his continual fear and trembling under
the judgment of God, what it was to be in fear of, nay, to have
the first fruits of everlasting damnation. Thus therefore God
reserved Cain to the judgment which he had appointed for him.
Ver. 16. "And Cain went out from the presence of the Lord, and
dwelt in the land of Nod, on the east of Eden."
The right carriage of a reprobate, and the infallible fruits of
final desperation. For a man that hath received in his mind the
stroke of the judgment of God, and that is denied all means of
saving and sanctifying grace, (as the great transgressors are,)
the presence of God is to such most dreadful; whether we understand
the knowledge of him as he is in himself, or as he discovereth
himself in his church; for the thought of his being, and eternal
majesty, keeps the wound open, and makes terror and guilt revive.
To such it would be the best of news, to hear that the Godhead
doth cease to be, or that themselves were high above him. But that
they are in the hand of the living God, this is the dreadful and
fearful thought.
"And Cain went out from the presence of the Lord." These words may
be taken many ways.
1. That he separated himself from the church (the place of God's
presence) (2 Cor 6:16) which then consisted of his father and
mother, and of those other children they had. And this appears by
the text, "He went out from the presence of the Lord, and dwelt in
the land of Nod."
2. A man goes out from the presence of God, when he withdraws his
thoughts from holy meditations, and employeth the strength of his
mind about the things of this life (Job 21:14-18). And thus he
also did; he went into the land of Nod, and there fell to building
a city, and to recreate himself with the pleasures of the flesh
what he might.
3. A man goes out from the presence of God, when he throweth up
the worship and way of God; and this he did in departing from the
church (2 Chron 19:1-3).
4. Besides, his going out from the presence of the Lord, implieth,
that he hardened his heart against him, that he set his spirit
against him; that he said to God, Depart from me (Heb 3:12); that
he grew an implacable enemy to him, and to every appearance of
good in the world (Job 15:12,13).
"And Cain went out from the presence of the Lord." These words may
also respect his being thrust out from God, as one anathematized,
accursed, or cut off, in effect the same with excommunication.
But be it so, the act was extraordinary, being administered by God
himself; even as he served Corah and his company, though in kind
there was a difference, the one, even Cain, being yet permitted to
live for a while in the world; the other being sent down quick into
hell; but both, for their villany against the worship and people
of God, stand bound over to answer it at the eternal judgment.
Ver. 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."
Cain's wife was his sister, or near kinswoman; for she sprang of
the same loins with himself; because his mother was "the mother
of all living" (Gen 3:20).
This wife bare him a son; for whose sake, as it seems, he built
the city. Hence note, That men who are shut out of heaven, will
yet use some means to be honourable on earth. Cain being accursed
of God, yet builds him a city; the renown of which act, that it
might not be forgotten, he calleth it after the name of his son.
Much like this was that carnal act of blasted Absalom; because
he had no child, he would erect a pillar, which must forsooth be
called Absalom's place, after the name of Absalom, to keep his
name in remembrance upon earth (2 Sam 18:18).
"And he builded a city," &c. Note, That it is the design of Satan,
and the deceitful heart of man, to labour to quiet a guilty
conscience, not by faith in the blood of Christ, but by over much
business in the things of this world.
"And called the name of the city, after the name of his son,
Enoch." Although Cain had a mind to keep up his name with fame in
the world, yet he would not venture to dedicate the city to his
own name; that would have been too gross; and perhaps others would
have called it, The CITY OF THE MURDERER; but he calleth it after
the name of his son, his son Enoch; whom he pretended was a man
both taught, and dedicate, as it seems his name imports. Hence
note again, That men who themselves are accursed of God, will yet
put as fair glosses on their actions, as their hypocritical hearts
can invent. Who must this city be dedicated to, but to him whom
Cain had dedicated and taught. I will not say that in truth he
gave him to God, for that his reprobate heart would not suffer;
but being given up of God, yet retaining, with Saul, considerations
of honour: therefore, as is the custom of ungodly hypocrites, he
would put the best show on his ungodly actions.
Thus Saul, when he had received the sentence of the Lord against
him; yet, Turn again with me (saith he to Samuel) "yet honour me
now before--the people, and before Israel" (1 Sam 15:30). So the
money wherewith the high priests and scribes had bought the life,
and obtained the death of Christ; with that they make some shew of
godliness, in buying with it a piece of ground to bury strangers
in (Matt 27:3-7).
Ver. 18. "And unto Enoch was born Irad: and Irad begat Mehujael:
and Mehujael begat Methusael: and Methusael begat Lamech."
These are the offspring of Cain; the English of whose names, if the
nature and disposition of the persons were according, they might
well be called, with abhorrence, the brood of wicked Cain, even
the generation whom the Lord had cursed, notwithstanding Enoch was
their father. Enoch begat Irad, a wild ass; Irad begat Mehujael,
one presumptuous above measure, his name signifies, one teaching
God. But "who hath directed the Spirit of the Lord?" (Isa 40:13). Or
"Shall any teach God knowledge?" (Job 21:22). The son of this man
was Methusael, asking death, the true fruit of all such presumptuous
ones, "his confidence shall be rooted out of his tabernacle, and
it shall bring him to the king of terrors" (Job 18:14). His son
was Lamech, one poor or smitten: The first, that, as we read, did
break the order of God in the matter of marriage.
Ver. 19. "And Lamech took unto him two wives: the name of the one
was Adah, and the name of the other Zillah."
This man was the first that brake the first institution of God
concerning marriage. "He took unto him two wives." The New Testament
says, Let every man have his own wife. And so said the law in its
first institution: therefore plurality of wives first came into
practice by the seed of cursed Cain, and for a time was suffered
in the world through the hardness of man's heart.
Ver. 20, 21. "And Adah bare Jabal: he was the father of such as
dwell in tents, and of such as have cattle. And his brother's name
was Jubal: he was the father of all such as handle the harp and
organ."
Jabal signifies bringing, or budding; Jubal, bringing or fading. So
then in these two sons might be shewed unto us the world, as it is
in its utmost glory: that is, it brings buds, it brings fading:
today in the field, tomorrow in the oven: "All flesh is grass,
and all the goodliness thereof, is as the flower of the field.
The grass withereth, the flower fadeth: because the Spirit of the
Lord bloweth upon it: surely the people is grass" (Isa 40:6-8).
And observe in these, the last was the musical one. Indeed, the
spirit of the world, after things have budded, is so far off from
remembering that they again must fade; that then it begins its
Requiem; then it saith to itself, Eat, drink, and be merry; then
it is for handling the harp and organ (Luke 12:16-20).
Ver. 22. "And Zillah, she also bare Tubal-Cain, an instructor of
every artificer in brass and iron: and the sister of Tubal-Cain
was Naamah."
Tubal-Cain, a worldly possession; and Naamah, one that by her name
should be beautiful. Lamech his fruit then was, a budding, fading,
worldly possession, with a little deceitful, vain beauty, for
"favour is deceitful, and beauty is vain: but a woman that feareth
the Lord, she shall be praised" (Pro 31:30). Ver. 23. "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 to my
wounding, and a young man to my hurt."
He that sticks not to exceed in one point, will not fear to transgress
in another. He had hardened his heart, by breaking the modest and
orderly bounds of marriage, and so fitted himself to shed blood,
or do any other wickedness.
"Hearken to me, ye wives." Lustful men break their minds to their
fleshly companions, sometimes, sooner than to wiser counsellors.
Even as Ahab, in the business of the vineyard of Naboth, breaks
his mind to that ungodly Jezebel his wife.
"I have slain a man to my wounding." Who, or what man this murdered
person was, therein the word is silent: yet this Lamech being the
son of a bloody murderer, it is possible he was some godly man,
one of Adam's other children, or of his grandchildren, the son of
Seth: for these sons of Cain, and namely this in special, as it
seems, took not heed to the mark wherewith God branded Cain; but
like Belshazzar, he hardened his heart, though he knew it, and
would turn murderer also (Dan 5:18-22).
"I have slain a man to my wounding." The guilt of blood who can
bear? or who can help himself thereby? It is a wounding thing, it
is a hurtful thing, he that sheds man's blood wrongfully, cannot
establish himself thereby (Matt 22:6,7). The Jews thought to have
preserved themselves and country by killing Jesus Christ; but this
so provoked the justice of God, that for this thing's sake he sent
the Gentiles upon them to burn up their city; who when they were
come, if stories be true, slew of them eleven hundred thousand;
and those of them that were taken alive, were sold to who would
buy them, Thirty a penny. "Ye shed blood [says God] and shall ye
possess the land? Ye stand upon your sword, ye work abomination,
and ye defile every one his neighbour's wife: and shall ye possess
the land?" (Eze 33:25,26).
Ver. 24. "If Cain shall be avenged sevenfold, truly Lamech seventy
and sevenfold."
Though wicked men may be willingly ignorant of that part of the
judgments of God, that are to premonish them, that they do not that
wicked thing for which the judgment was executed; yet if there be
anything like favour mixed with the judgment, of that they will
take notice, to encourage themselves to evil: even as this ungodly
person, he would not be stopped from blood by the judgment of God
upon Cain; but rather, as it seems, because the judgment was not
speedily executed, his heart was fully set in him to do evil (Eccl
8:11). Much like that of the Jews, who because Jehoiakim had slain
Uriah the prophet, and yet God spared the land; therefore make
that an argument to prevail with Zedekiah to kill Jeremiah also
(Jer 26:20-23).
"If Cain shall be avenged sevenfold, truly Lamech seventy and
sevenfold." Give wicked men leave to judge of themselves, and they
will pass a sentence favourable enough. Though Lamech had not pity
when he spilt blood; yea, though the judgment of God upon Cain
could not hold his murderous hands: yet now he is guilty, let him
but make a law in the case, and woe be to him that killeth Lamech:
Vengeance shall be taken of him seventyfold and seven. Joab could
with pitiless hands spill the blood of men more righteous than
himself, not regarding what became of their souls: but when his
blood was by vengeance required for the same, then he would take
sanctuary at the horns of the altar (1 Kings 2:28). But judgment
is not wholly left to me, the Lord is judge himself; before whom
both Cain and Lamech, and all their successors, shall be arraigned,
and receive just doom, and that never to be reversed.
Ver. 25. "And Adam knew his wife again; and she bare a son, and
called his name Seth: for God, said she, hath appointed me another
seed instead of Abel, whom Cain slew."
Now we have done, for a while, with Cain, and are come again to
the church of God. Cain had slain Abel, and by that means, for a
while, had greatly suppressed the flourishing of religion; in which
time his own brood began to be mighty upon earth; so increasing,
as if religion was put to an end for ever. But behold their
disappointment! "Adam knew his wife again," (for Adam's family was
then the true church of God;) or take Adam for a type of Christ,
and his wife for a type of the church, and then this observation
followeth; namely, That so long as Christ and the church hath to
do with one another, it is in vain for Cain to think of suppressing
religion.
"Adam knew his wife again." If Eve had now been barren, or Adam
had died without farther issue, then Cain might have carried the
day; but behold another seed! a seed to stand in Abel's place:
therefore she called his name Seth; that is, Set or Put, as namely, in
the room of Abel, to stand up for, and to defend the truth against
all the army and power of Cain. As Paul also saith of himself,
"I am set, [or put,] for the defence of the gospel" (Phil 1:17).
This man therefore, so far as can be gathered, was the first that
put check to the outrage of Cain and his company. But mark some
observations about him.
1. He was set in the stead or place of Abel; not an inch behind
him, but even at the place where his blood was spilt. So that he
that will revive lost religion, must avow it as God's Abels have
done before him: every talker cannot do this. The blood that was
shed before his face, must not put check to his godly stomach; yea,
he must say to religion, as Ruth said once to her mother, "Where
thou diest, I will die, and there will I be buried" (Ruth 1:17).
This is the way to revive and to maintain the ways of God, in
despite of bloody Cain.[24]
2. This Seth that was set to put check to Cain, did not do it
of his own brain, but the hand of God was principal in the work.
"God," said she, "hath appointed me another seed to be set in the
place of Abel." And indeed it is otherwise in vain, when religion
is once suppressed, to think it should ever revive again. Alas!
where is the man, if he want God's Spirit, that will care for the
flourishing state of religion? and that in truth will make the Lord
his delight: "This is Zion, whom no man seeketh [for, or seeketh]
after" (Jer 30:17). All men here say, "See to thine own house,
David" (1 Kings 12:16). But when Seth comes, then the ground is
made good again; then a living saint is found to stand and maintain
that truth which but now his brother bled for. When James was
killed, Peter stands up, &c. (Acts 12:1-3). And therefore Seth
is said to be another seed, a man of another spirit: One who was
principled with a spirit beyond and above the spirit of the world.
"Another seed," one that was spirited for God's word, and God's
worship, and that would maintain his brother's cause.
3. Observe, That when Seth maintains his brother's lot, you hear
no more of the brood of Cain. And indeed, the way to weary out
God's enemies, it is to maintain and make good the front against
them: "Resist the devil, and he will fly" (James 4:7). Now if
the Captain, their king Apollion, be made to yield, how can his
followers stand their ground? "The dragon,--the devil, Satan,--he
was cast out into the earth, and his angels were cast out with him"
(Rev 12:9). But how? It was by fighting: "Michael and his angels
fought against the dragon;--and overcame him by the blood of the
Lamb, and by the word of their testimony, and by not loving of
their lives unto the death" (Rev 12:7,8,12).
4. Let this, in the last place, serve for persecutors, That when
you have cast down many ten thousands, and also the truth to the
ground; there is yet a Seth, another seed behind, that God hath
appointed to stand in the stead of his brethren, by whom you will
certainly be put to flight, and made to cease from oppressing the
truth.
Ver. 26. "And to Seth, to him also there was born a son; and he
called his name Enos: Then began men to call upon the name of the
Lord."
The Holy Ghost, in recording the birth of Enos, goeth out of his
ordinary style, in that he doubleth the mentioning of his father,
with respect to the birth of this son. And indeed it is worth the
observing; for it staggereth the faith of some, to think that the
man that makes good the ground of a murdered brother, should not
leave issue behind him: But "to Seth, to him was born a son." Our
faithfulness to the truth, shall be no hindrance to the flourishing
state of our offspring, take them either for the fleshly or spiritual
seed of God's servants, but sons, (especially in the latter sense,
if we truly stand by the word of God) shall surely be born unto
us.
"And to Seth, to him also there was born a son; and he called his
name Enos." Enos, a man; not a devil, like Cain, but a man; or, a
man that was miserable in this world, for the sake and cause of
God;[25] for it seems, as was his father, so was he, even both
given up to maintain God's truth; which cannot be done but with
great hazard, so long as Cain or his offspring remain. His father
therefore, by his very name, did offer him up to bear all hardships
for the name and cause of God: "Behold I send you forth [saith
Christ] as lambs in the midst of wolves." In effect, he called
their name Enos, men to be acquainted with grief and miseries:
But mark, "Then began men to call upon the name of the Lord."
"Then," when Seth maintained Abel's ground, and when Enos endured
all miseries for the same: For indeed this makes spectators believe
that religion is more than a fictitious notion: The hardships,
miseries, and blood of the saints, will make men, otherwise heedless,
consider and ponder their cause aright.
"Then began." For, as I also before have hinted, the outrage of
bloody Cain did put, for a time, a stop to the flourishing state
of God's worship; which in all probability was not so little as
half a hundred years, even till Seth, and the son of Seth, stood
up to maintain the same; but "then, THEN men began [more men than
Seth and Enos] to call upon the name of the Lord."
Note again, That all true religion beginneth with fervent prayer:
Or thus, That when men begin to be servants to God, they begin it
with calling upon him. Thus did Saul, "Behold he prayeth" (Acts
9): And, "Lord have mercy upon me," is the first of the groans of
a sanctified heart.
The margin hath it, "They began to call themselves by the name of
the Lord." As God saith in another place, "My name is called on
them." The disciples were called Christians, (nay, the saints are
called the anointed ones, and the church is called Christ) (1 Cor
12:12). But note, That fervent prayer ends in faith and confidence
in God. They called themselves by the name; they counted themselves
not from a vain and groundless opinion, but through the faith they
had in the mercy of God, The saints and holy people of God.
They began to publish themselves, in contradistinction to the
offspring of Cain, the holy people of God. Wherefore, a separation
from the wicked began betimes; the one going by the name of "the
sons of God"; the other, "by the sons and daughters of men" (6:1,2):
"Then began men to call upon the name of the Lord."
CHAPTER V.
Ver. 1. "This is the book of the generations of Adam. In the day
that God created man, in the likeness of God made he him." The
Holy Ghost having thus largely treated of Cain and his offspring,
and of the head made against him by Seth and Enos, and of the
good success that followed, he now comes to treat of the church in
particular, and of the flourishing state of the same.
"This is the book." The Holy Ghost cuts off the genealogy of Cain,
accounting him none of the race of the church, although before he
was within the pale thereof. John observing this, calls him, "a
child of that wicked one" (1 John 3:12), as our Lord also accounted
Judas. Wherefore, he here begins his book again, that this wicked
race might be quite excluded. "Let them be blotted out of the book
of the living, and not be written with the righteous" (Psa 69:28).
"In the day that God created man, in the likeness of God made
he him." Although by this new beginning the Holy Ghost excludeth
Cain, yet he fetcheth the genealogy of the church from the day that
man was created; intimating that God, in the very act of creation,
had a special intention to plant him a church in the world; and
therefore, even before sin was in the world, the image of God was
upon man, as a token of his special respect, and of the great
delight that he intended to take in that creature above all that
he had made (Pro 8:30,31).
Ver. 2. "Male and female created he them; and blessed them, and
called their name Adam, in the day when they were created."
When Adam was created, the Lord created two in one: So when Christ,
the head of the church, was chosen, the church was also chosen in
him.
"And blessed them." With the blessing of generation: A type of the
blessing of regeneration that was to be by Christ in the church,
according to that which is written, "So shall thy seed be" (Eph
1:4).
"And called their name Adam, in the day when they were created."
So that in the man the woman is included: "Neither is the man
without the woman, neither the woman without the man, in the Lord"
(1 Cor 11:11). For the Holy Ghost, in the work of the new creation,
of which this creation was a type, counteth not by male and female,
but "ye are all one in Christ Jesus" (Gal 3:28). Wherefore, women
are not to be excluded out of the means of salvation; nay, they
have, if they believe, a special right to all the promises of grace
that God hath made to his saints in all ages: Yea, "she shall be
saved in childbearing, [though she bear children,] if she continue
in faith, and charity, and holiness with sobriety" (1 Tim 2:15).
Ver. 3. "And Adam lived an hundred and thirty years, and begat a
son in his own likeness, after his image; and called his name Seth."
Here also by the book of Chronicles, the Holy Ghost carrieth away
the genealogy, because Abel had no children, saying Adam, Seth,
&c. (1 Chron 1:1).
"An hundred and thirty years." Behold the rage of hell! For until
Seth stood in Abel's place, religion was greatly hindered, and that
was after the world had stood an hundred and thirty years. Indeed,
Abel, while he had his breath, did hold it up in the world; but
Cain, who was of that wicked one, smote him and religion both to
the ground.
"And begat a son in his own likeness. Who can bring a clean thing
out of an unclean? not one" (Job 14:4). If the father be polluted
with the inward filth of sin, the son must needs be like him:
"I was shapen in iniquity; [said David] and in sin did my mother
conceive me" (Psa 51:5). Seth then was no better than we by nature,
but came into the world in the blood of his mother's filth: "What
is man, that he should be clean? and he which is born of a woman,
that he should be righteous?" (Job 15:14).
This therefore should teach us not to count of our election, and
of our effectual calling but by the word of God. Seth by nature
was a sinful man, and yet the chosen servant of God; the first
that took up God's quarrel after the death of blessed Abel.
This should also help us to hold up the bucklers against the kingdom
of the devil and hell. Seth was subject to like infirmities with
us, and yet he got ground of the children of iniquity. I know a
sense of our own infirmities is apt to weaken our hand in so mighty
an undertaking, but it should not: Although we be like old Adam
by nature, yet God is able to make us stand.
Ver. 4. "And the days of Adam, after he had begotten Seth, were
eight hundred years: and he begat sons and daughters."
Adam therefore, as a type of Christ, reigned in the church almost
a thousand years. The world therefore beginning thus, doth shew
us how it will end; namely, by the reign of the second Adam, as
it began with the reign of the first.
These long-lived men therefore shew us the glory that the church
shall have in the latter day, even in the seventh thousand years
of the world, that sabbath when Christ shall set up his kingdom on
earth, according to that which is written, "They lived and reigned
with Christ a thousand years" (Rev 20:1-4). They:--Who? The church
of God, according also as it was with Adam. Therefore they are
said by John to be holy, as well as blessed: "Blessed and holy is
he that hath part in the first resurrection: on such the second
death hath no power, but they shall be priests of God, and of
Christ, and shall reign with him a thousand years" (v 6). In all
which time the wicked in the world shall forbear to persecute, as
did also the brood of wicked Cain in the days of Adam, Seth, &c.
Hence therefore we find in the first place the dragon chained for
these thousand years.
Ver. 5. "And all the days that Adam lived were nine hundred and
thirty years: and he died."
Adam therefore lived to see the translation of Enoch: In whose
translation a conquest was got over all the enemies of his soul
and body: So Christ shall reign in and among his saints till all
his enemies be destroyed. "The last enemy that shall be destroyed
is death" (1 Cor 15:26); which shall be swallowed up when the
members of that glorious head have put on incorruption, and their
"mortal shall have put on immortality." Adam's reigning therefore
until Enoch's translation, looks like a prophecy of the perfection
of Christ's kingdom: For he shall reign till he hath "delivered
up the kingdom to God, even the Father" (v 24): As Adam, till his
Enoch was translated and took up to God.
Ver. 6. "And Seth lived an hundred and five years, and begat Enos."
Seth therefore stood by the truth of God, a long time, without
much help or encouragement from man; which was a great trial to
his spirit, and proof of the truth of his faith, and tended much
to the perfection of his patience. Somewhat like this was that of
Paul, who had no man stood with him when he stood before Nero.
Seth was set in the stead of Abel, to keep the gap against the
children of hell; which, by the grace of God, he faithfully did,
even till Enos was sent to his aid and assistance.
Seth therefore was the forlorn hope of the church in those days.
So set of God to put check to the enemy, until the church was
increased, and more able to defend herself from the outrage.
This therefore should teach the saints of God, especially those
that are sent before, against the offspring of Cain, to stand their
ground, and not to shrink like Saul, till God shall send others
to take part with them (1 Sam 10:8; 13:8-14).
Thus David stood, as it were, by himself, against the wicked that
was in his day; which made him cry, "Who will rise up for me against
the evil doers," or who will stand up for me against the workers
of iniquity? (Psa 94:16).
Ver. 7. "And Seth lived after he begat Enos eight hundred and seven
years, and begat sons and daughters."
Hence also we may gather great encouragement who are set in the
front of the army of the Lamb, against the army and regiment of
Cain. Seth, saith the Spirit, was set in the stead of Abel, there
as forlorn, to defend religion: Must he not now be swallowed up?
Will the blood-hounds let him escape? Behold, therefore his life
must be accounted a wonder! As was also that of Paul (1 Cor 6:9).
But for Seth to stand eight hundred years against such a murderous
crew, and yet to have his breath in his nostrils! Our times are in
thy hands, and thou, Lord, "holdeth our soul in life" (Psa 66:9).
"And all the days of Seth were nine hundred and twelve years, and
he died" (v 8).
His life was therefore eighteen years shorter than that of Adam;
he lived fifty-five years after Enoch, and died six hundred and
fourteen years before the flood.
Ver. 9. "And Enos lived ninety years, and begat Cainan." Cainan
signifieth a buyer, or owner. Let it be with respect to religion,
and then the sense may be, that he had this privilege in religion
by the hazard of his father and grandfather's life; they bought
it for him, and made him the owner of it: As Paul saith, He gave
not place to the false Apostles, "that the truth of the gospel
might continue with the Galatians" (2:5). As Jotham also said to
Shechem, "My Father fought for you, and adventured his life far,
and delivered you out of the hand of Midian" (Jude 9:17). Namely,
that they might still be owners of the inheritance that the Lord
had given them. This shews us then, that the fruit of a constant
standing to the word of God, is, That the generations yet unborn
shall be made the possessors and owners of it.
Ver. 10. "And Enos lived after he begat Cainan eight hundred and
fifteen years, and begat sons and daughters."
He lived then to see his son enjoy the fruits of his own constancy
to the truth, so long a time as eight hundred years, &c. as we hope
God's people now may do. 'Tis true, they now do own the truth with
hazard, and do hold it up by enduring much misery, according to
the rage of wicked men; but, I say, 'tis hoped others will reap
the fruits of our travails, and that some of us shall live to see
it, as Enos lived to see his Cainan possess religion eight hundred
years.[26]
Ver. 11. "And all the days of Enos were nine hundred and five
years: and he died."
He lived then one hundred fifty-three years after Enoch, and died
five hundred and sixteen years before the flood.
Ver. 12. "And Cainan lived seventy years, and begat Mahalaleel."
Mahalaleel, signifieth praising God. Wherefore he was born in
settled times, wherein religion met with little or no molestation. It
began to be as hereditary in the days of blessed Cainan; wherefore
it was requisite that the very next that should possess the truth,
should spend their days in praising God (Rev 11:15). And thus it
will be at the downfall of Antichrist: "After this [saith John] I
heard a great voice of much people in heaven, saying Allelujah;
Salvation, and glory, and honour, and power unto the Lord our
God...And a voice came out of the throne saying, Praise our God,
all ye his servants; and ye that fear him, both small and great"
(Rev 19:1-6).
"The whole earth [saith the Prophet] is at rest and is quiet, they
break forth into singing. Yea, the fir-trees rejoice at thee, [O
thou brood of the blood-thirsty Cain,] and the cedars of Lebanon,
saying, Since thou art laid down, no feller is come up against us"
(Isa 14:7,8).
Ver. 13. "And Cainan lived after he begat Mahalaleel eight hundred
and forty years, and begat sons and daughters."
God gave him a long possession and enjoyment of the fruits of his
father's labours. They sowed (as Christ said) and he was entered
into their labours: They sowed in tears, and he reaped in joy.
Mahalaleel, or praise our God, was the language of those times.
Ver. 14. "And all the days of Cainan were nine hundred and ten
years: and he died."
He lived then two hundred and forty-eight years after Enoch, and
died four hundred twenty-one years before the flood.
Ver. 15. "And Mahalaleel lived sixty and five years, and begat
Jared."
Jared signifies ruling, and sheweth us what is the holy fruits of
peace and thanksgiving in the church; to wit, government according
to the testament of Christ (Acts 9:31). It is hard to have all
things according to rule, in the day of the church's affliction;
because of the weakness and fearfulness of some; and because possibly
those who have most skill in that matter, may for a time be laid
up in chains: but now when the church hath rest and quietness,
then as she praiseth God, so she conceiveth and bringeth forth
governors, and good government and rule among her members. David,
a man of blood, could not build that house to the Lord, which
peaceable Solomon, that man of rest, afterwards did (1 Chron
28:3,6). When armies are engaged, and hot in battle, 'tis harder
to keep them in rank and file, than when they have rest, and time
for discipline. Jared therefore is the fruits of thanksgiving, as
thanksgiving is the fruits of peace and possession.
Ver. 16. "And Mahalaleel lived after he begat Jared eight hundred
and thirty years, and begat sons and daughters."
He lived not only to give thanks unto God, but to shew to all that
he gave thanks in truth, by submitting his neck the rest of the
hundred of years that he lived, to the holy law and word of God.
A good rule to prove people by; for all that pretend to give thanks
for liberty, put not their neck under the yoke, but rather use
their liberty as an occasion for the flesh, than by love to serve
and advantage one another in the things of the kingdom of Christ
(Gal 5:13; 1 Peter 2:16). But as "the bramble said to the [rest
of the] trees," so saith Christ to such feigned thanksgivers, "If
in truth ye anoint me king over you, then come and put your trust
in my shadow" (Judg 9:15). Submit to my law, and be governed by
my testament. Let your thanksgiving bring forth Jared, and walk
with God in the days of Jared.
Ver. 17. "And all the days of Mahalaleel were eight hundred ninety
and five years: and he died." He lived then three hundred and three
years after Enoch, and died three hundred and sixty-six years
before the flood.
Ver. 18. "And Jared lived an hundred sixty and two years, and he
begat Enoch."
Enoch, is taught, or dedicate: The true effect of rule or government,
be it good or bad: in Cain's posterity it was bad; "for an evil
tree cannot bring forth good fruit." By Enoch here, we are to
understand, one taught in, and dedicated unto, God. This Enoch
therefore was a son that would hear the rules, and submit to the
government of his father Jared. "As an ear-ring of gold, and an
ornament of fine gold, so is a wise reprover upon an obedient ear"
(Pro 25:12).
Ver. 19. "And Jared lived after he begat Enoch eight hundred years,
and begat sons and daughters."
He lived therefore to see the fruit of his good rule and government
in the church, even to see his teachable and dedicated son caught
up to God, and to his throne. A good encouragement to all rulers
in the house of God, and also to all godly parents to teach and
rule in the fear of God; for that is the way to part with church
members, and children with comfort; yea, that is the way, if we
shall out-live them, to send them to heaven, and to God before
us.
Ver. 20. "And all the days of Jared were nine hundred sixty and
two years: and he died."
He lived then three hundred thirty-five years after Enoch, and died
two hundred thirty-four before the flood.
Ver. 21. "And Enoch lived sixty and five years, and begat Methuselah."
Methuselah signifieth, Spoiling his death: this therefore is the
true fruits of one that is truly taught in, and dedicate to the
service of God, as Enoch was; by this means he spoileth his death:
wherefore he adds, "And Enoch walked with God." Walking with God,
spoileth death, or overcomes it, or it shall be prevented, he shall
not be hurt therewith: As Christ saith, "If a man keep my saying,
he shall never taste death" (John 8:52).
Ver. 22. "And Enoch walked with God, after he begat Methuselah
three hundred years, and begat sons and daughters."
These words [after he begat Methuselah] may have respect either
to his beginning to walk with God, or to the number of the years
that he lived after the birth of Methuselah, or both.
If it respect the fist, then it sheweth that the only encouragement
that a sinner hath to walk with God, it is to see Methuselah,
or his death spoiled: for when a man seeth death, and all evils,
conquered and overcome, then his soul is encouraged in holiness
(1 Cor 15:55-58). No encouragement to walking with God like this:
"Enoch walked with God after he begat Methuselah." As Paul saith,
"Now being made free from sin,--[which indeed is the sting of
death] ye have your fruit unto holiness, and the end everlasting
life" (Rom 6:22).
If it respect the second, then it shews us the invincible nature
of true faith, (for by faith Enoch walked with God:) I say, it
sheweth us the invincible nature of true faith, in that it would
hold up a man in close communion with God for the space of three
hundred years.
"He walked with God three hundred years." How will the conversation
of Enoch rise up in judgment with this generation, that walk not
with God at all! Or if they do, do it so by fits, as if walking
with God was but a work by the by.
"He walked with God and begat sons and daughters." And kept house,
and lived with his wife, according to knowledge. This shews then,
that it is sin, not our lawful and honest employment, that hindreth
one's walking with God.
Ver. 23, 24. "And all the days of Enoch were three hundred and
sixty and five years: And Enoch walked with God: And he was not;
for God took him" (vv 23,24).
The New Testament saith, "By faith Enoch was translated that he
should not see death; and was not found, because God had translated
him: for before his translation he had this testimony, that he
pleased God."
"And all the days of Enoch were three hundred and sixty and five
years." Enoch therefore lived here but a while; he was too good to
live long in this world, the world was not worthy of him; neither
would he be spared so long out of heaven, "for God took him." The
end of walking with God or the path-way thereof, it leads men to
heaven, to the enjoyment of the glory of God. Thus also it was
with blessed Elijah, he followed God from place to place, till at
length he was caught up into heaven (2 Kings 2:1-11).
A word or two more of Enoch. Jude observes, That he was the
seventh from Adam: Closely intimating (as I conceive) that by him
God prefigured the resurrection and end of the world: And intimated,
That in the seventh great day of the world this resurrection should
be, each generation from Adam being a type of a thousand years:
So that Enoch, the seventh from Adam, was a type of the seventh
thousand, in which the Lord will reign with his church a thousand
years.
There are two things in Enoch that incline me to this opinion. First,
he crieth out, "Behold the Lord comes!" and then is translated
that he should not see death. The right posture and end of those
that shall live at the day of God Almighty; and that shall, like
Enoch, be found "walking with God," when the Lord shall come from
heaven (Jude 14,15).
Ver. 25. "And Methuselah lived an hundred eighty and seven years,
and begat Lamech."
Lamech signifieth poor, or smitten; wherefore I doubt that the
apostacy that you read of in the next chapter, began either in the
days of, or by, this man: he being, as it seems, more dry and void
of grace than those that went before him; poor, or smitten.
Hence note, That faith and godliness, though often it goeth from the
father to the son, as from Seth to Enos, and from him to Cainan,
yet it is not tied here, but runs according to electing love, as
also do the fruits thereof.
Ver. 26, 27. "And Methuselah lived after he begat Lamech seven
hundred eighty and two years, and begat sons and daughters. And
all the days of Methuselah were nine hundred sixty and nine years,
and he died."
Methuselah, the spoiling of death, is the longest liver in the
world; yet he died in the year that the flood was upon the earth;
not by the flood, but by the course of nature, as also did Lamech
his son, for the wicked reprobate only was swept away by that,
according to the apostle Peter. Ver. 28, 29. "And Lamech lived an
hundred eighty and two years, and begat a son: and he called his
name Noah, saying, This same shall comfort us concerning our work
and toil of our hands, because of the ground which the Lord hath
cursed."
"And he called his name Noah." Noah signifieth rest; his name
was therefore according to his work, for he was a preacher of
righteousness, which giveth rest to all that embraceth it. Besides,
it was he that prepared the ark, the place of rest to the church
of God.
"This same shall comfort us concerning our work and toil of our
hands, because of the ground which the Lord hath cursed."
These words seem to carry in them, repentance for the apostacy that
before was mentioned. "This same shall comfort us," by restoring
the church to her former rest, and by delivering us from the "toil
of our hands"; for sin once admitted of in the church, is not
without much toil extirpated, and driven forth of the same; yea
sometimes it getteth such footing and root, that it cannot again
be purged and destroyed, but by breaking the very being of the
church where it is. Thus it was as to the case in hand, and is
signified also by pulling down the house in which the leprosy was
(Lev 14:43-45). Yea Ephesus itself was almost thus far infected,
had not a threatening prevented (Rev 2:1-3).
"Because of the ground which the Lord hath cursed." The Lord did
curse it for the sin of Adam: He also renewed the curse to Cain,
because he was guilty of the blood of his brother. I incline also
to think, that the curse here mentioned, is the first, reiterated
for the grievous apostacy of this congregation; according to that
which is written, "If ye walk contrary unto me," "I will punish
you seven times more": "I will bring seven times more plagues upon
you, according to your sins" (Lev 26:18-21).
Ver. 30. "And Lamech lived after he begat Noah, five hundred ninety
and five years, and begat sons and daughters." Wherefore Lamech
heard the preaching of Noah, who was the only minister of God in
those days, to recover the church to repentance from their apostacy,
which also he did in some good measure effect, while he condemned,
the world for their unbelief (Heb 11:7).
Ver. 31. "And all the days of Lamech were seven hundred seventy
and seven years: and he died." He died five years before the flood.
Methuselah therefore was the longest liver of those godly that fell
on the other side the flood, for he died not before the very year
the flood came, not by the water, but before. The righteous is
taken away from the evil to come; though, as the prophet saith,
no man of the wicked laid it to heart.
Ver. 31. "And Noah was five hundred years old: and Noah begat Shem,
Ham, and Japhet."
CHAPTER VI.
Ver. 1. "And it came to pass, when men began to multiply on the
face of the earth, and daughters were born unto them."
Moses now leaveth the genealogy for a while, and searcheth into the
state and condition of the church now after so long a time as its
standing upwards of, or above, a thousand years: where he presently
findeth two things. 1. The church declined. 2. And God provoked.
Wherefore he maketh inquiry into the nature of the church's sin;
which he relateth in this following chapter.
"And it came to pass, when men began to multiply." The men here
I understand to be the children of Cain, the church and synagogue
of Satan, because they are mentioned by way of antithesis to the
church and sons of God.
"And daughters were born unto them." A snare that was often used
in the hand of the devil, to intangle withal the church of God;
yea, and doth so usually speed, that it hath often been counted
by him as infallible; so that this is the doctrine of his prophet
Balaam, and it prevailed, when all the engines of hell beside were
prevented. "The people began to commit whoredom with the daughters
of Moab" (Num 25:1,2). It may be this child of hell, in this his
advice to Balak looked back to the daughters of Cain, and calling
to remembrance how of old they intangled the church, advertised
him to put the same into practice again (Rev 2:14).
Ver. 2. "That the sons of God saw the daughters of men, that they
were fair; and they took them wives of all which they chose."
This was the way then of the sons of Cain, to let their fair
daughters be shewed to the sons of God (Pro 22:14). For it seems
all other their wiles and devices were not able to bring the church
and the world together, and to make them live as in one communion.
These to the church were such, whose hearts were snares and nets,
and whose hands were bands to intangle and hold them from observing
the laws and judgments of God (Eccl 7:26).
"And they took them wives." First their eye saw them, and then
their heart lusted after them. Thus the devil deceived the woman,
and by this means perished cursed Achan. "And Achan answered
Joshua, and said, Indeed I have sinned against the Lord, and thus
and thus have I done: When I saw among the spoils a goodly Babylonish
garment," &c., "then I coveted them" (Josh 7:20,21).
Note therefore, that it is not good to behold with the eye that
which God hath forbid us to touch with our hand. "I made a covenant
with mine eyes," saith Job (Job 30:1). And again, if at unawares
a thing was cast before him, the beholding of which was of an
intangling nature, he forthwith would hold back his heart as with
a bridle, lest the design of hell should be effected upon him (v
7).
Crush sin then in the conception, lest it bring forth death in thy
soul.
Ver. 3. "And the Lord said, My Spirit shall not always strive with
man, for that he also is flesh: yet his days shall be an hundred
and twenty years."
By these words is aggravated the sin of the church, that she would
attempt to close with, and hold a sinful communion, against the
dissuasions of the Spirit of God.
"My Spirit shall not always strive." To wit, my Spirit in Noah, for
he was the only preacher of righteousness to the church in those
backsliding times.
By this then, I find, that the doctrine of Noah, was, To declare
against a sinful communion, or to command the church, in the
name of God, that she still maintain a separation from the cursed
children of Cain: As he said to the prophet Jeremiah, If thou
separate the precious from the vile, "thou shalt be as my mouth"
(15:19).
Noah therefore had a hard task, when he preached this doctrine
among them: for this above all is hard to be borne, for by this he
condemned the world.
The first great quarrel therefore that God had with his church,
it was for their holding unwarrantable communion with others. The
church should always "dwell alone, and not be reckoned among the
nations" (Num 23:9). The church is "a chosen generation, a royal
priesthood, an holy nation, a peculiar people" (1 Peter 2:9).
Therefore the work of the church of God, is not to fall in with
any sinful fellowship, or receive into their communion the ungodly
world, but to shew forth the praises and virtues of him who hath
called them out from among such communicants into his marvellous
light.
"My Spirit shall not always strive." Hence note, that the people
that shall continue to grieve the Spirit of God, and to resist the
doctrine of Noah, they are appointed for heavy judgments. "Come
out of her, my people, that ye be not partakers of her sins, and
that ye receive not of her plagues" (Rev 18:4). This because those
(finally impenitent) in Noah's time refused to do, therefore the
wrath of God overtook them, and swept them off the face of the
earth.
"Yet his days shall be an hundred and twenty years." Noah therefore
began his preaching about the four hundred and fourscore year of
his life, which continuing the space of sixscore more, it reached
to the day that the flood came.
In which time doubtless his faith was sufficiently tried, both by
the hard censures of the hypocrites of the church, and the open
profane of the world, against whom he daily pronounced the judgments
of God for maintaining their forbidden communion (Gen 3:15).
"Yet his days shall be an hundred and twenty years." God also would
yet have patience with these people, if peradventure they would
repent that his hand might not be upon them.
Ver. 4. "There were giants in the earth in those days; and also
after that, when the sons of God came in unto the daughters of
men, and they bare children to them, the same became mighty men,
which were of old, men of renown."
"There were giants in the earth in those days." These words seem to
be spoken, to shew us the hazards that Noah ran, while he preached
the truth of God: He incurred the displeasure of the giants, which
doubtless made all men tremble, and kept the whole world in awe.
But Noah must engage the giants, he must not fear the face of a
giant. This way God took also with Moses, and with his people of
Israel, they must go to possess the land of the giants, a people
high and tall as the cedars, a people of whom went that proverb,
"Who can stand before the children of Anak?" (Deu 9:2). They must
not be afraid of Og the king of Bashan, though his head be as high
as the ridge of a house, and his bedstead a bedstead of iron (Deu
3:11).
This should teach us then not to fear the faces of men: no, not
the faces of the mighty; not to fear them, I say, in the matters
of God, though they should run upon us like a giant.
These giants I suppose were the children of Cain, because mentioned
as another sort than those that were the fruit of their forbidden
and ungodly communion: For he adds, "And also after that," or
besides them, "when the sons of God came in unto the daughters
of men, and they bare children to them, the same, [or they also]
became mighty men which were of old, men of renown."
Then Noah found giants every where: Giants in the world, and giants
in this confused communion. And thus it is at this day; we do not
only meet with giants abroad, among the most ungodly and uncircumcised
in heart, but even among those that seem to be of the religious,
among them we also meet with giants; men mighty to oppose the
truth, and very profound to make slaughter: But mark the advice of
the Lord, "Fear not their fear, nor be afraid. Sanctify the Lord
of hosts himself, [who is stronger than all the giants that are
upon the face of the earth] and let him be your fear, and let him
be your dread" (Isa 8:12,13).
"And when the sons of God came in unto the daughters of men, and
they bare children to them, the same became mighty men"; much
like to the giants. The fruit therefore of ungodly communion is
monstrous, and of a very strange complexion. They are like unto
them that worshipped the Lord, and served their own gods also (2
Kings 17:24,41); or like to those of the church, of whom Nehemiah
speaks, that had mixed themselves with the children of Ashdod,
Ammon and Moab, whose children were a monstrous brood, that spake
half the language of Ashdod, and could not speak the Jews' language
(Neh 13:23,24).
By both these sorts of giants was faithful Noah despised, and his
work for God condemned. In David's time also Goliath defied Israel,
and so did his brethren also (1 Sam 17:10). Giants, the sons of
the giant; but David and his servants must engage them, and fight
them, though they were giants (1 Chron 20:4-8).
"Mighty men which were of old." Persecution therefore, or the
appearance of the giants against the servants of God, is no new
business; not a thing of yesterday, but of old, even when Noah did
minister for God in the world. "There were giants in the earth in
those days," to oppose him.
"Men of renown." Not for faith and holiness, but for some other
high achievements, may be, mighty to fight, and to shed man's
blood; or to find out arts, and the nature of things; both which
did render them famous, and men to be noted in their place. Such
kind of men might be Corah, Dathan, and their company also; yet
they opposed Moses and Aaron, yea, God, his way and worship, and
perished after an unheard of manner (Num 16:1,2). As also did the
opposers of righteous Noah, in the day of the flood.
Ver. 5. "And God saw that the wickedness of man was great in the
earth, and that every imagination of the thoughts of his heart was
only evil continually." The margin saith, "not only the imagination,
but also the purposes and desires."
These words are to be understood, as still respecting the apostacy
that we read of in the first and second verses, and are (in my
thoughts) to be taken as the effect of their degeneracy. For though
it be true, that the best of men, in their most holy and godly
behaviour, have wicked and sinful hearts; yet so long as they walk
sincerely according to the rules prescribed of God, there is no
such character upon them; especially as it stands related to the
words that immediately follow; to wit, "that it repented the Lord
that he made them."