Collected Works of Martin Luther
Page 524
247. None of these things are recorded of the wicked posterity of Cain. When Moses has said that Cain begat a son named Enoch, and that he built a city to which he gave the name of his son, calling it Enoch, the sacred historian immediately cuts off the memory of Cain altogether and, as it were, buries him forever with these few short words of record. He seems to entertain no further care or concern for either his life or his death. He merely records temporal blessings — that he begat a son and that he built a city. For as the gift of reproduction was not taken away from the murderer Cain, neither was the gift of dominion taken from him. But he lost all the rich blessings of the earth because it had drunk the blood of his brother, as we have shown above.
248. The Holy Spirit records these things in order that we may see that there was, from the very beginning, two churches: one the church of the sons of Satan and of the flesh, which often makes sudden and great increase; and the other the church of the sons of God, which is usually weak and makes slow progress. Although the Scriptures do not relate how these two churches lived together in the beginning, yet, as it was declared by God to Satan, “I will put enmity between thy seed and her seed,” it is certain that the church of Cain was ever hostile to the Church of Adam. And the present text fully shows that the sons of men so increased and prevailed that they almost completely perverted and destroyed the Church of the sons of God. For in the great flood, only eight souls of them were saved; all the rest of the human race perished in the waters on account of their sin.
249. And this is a calamity of the true Church, common to all ages: as soon as she begins to increase, she is compelled to oppose with all her might Satan and the ungodly. She is at length tired out by the wickedness of her enemy, and is then either obliged to yield to her enraged foe, overcome by the cross and its afflictions, or she sinks under the seductions of pleasures and riches. So it was with the posterity of Adam. Broken down, at length, under so long a war with the sons of men, they yielded, being reduced at last to eight souls only, who were saved. Ungodliness having so far prevailed, and the godly losing ground, the Lord at length interposes and saves the few righteous remaining; but all the rest, both the seduced and the seducers, he punishes, including them in the same judgment. And we hope and believe the Lord will do the same in the judgment at the last day.
250. Many questions arise here. Some inquire respecting the circumstances connected with the wife of Cain: at what time the murder was committed; whether Cain murdered his brother before he was a husband, or after he was married. And the Jews, moreover, say that Eve brought forth twins at every birth, a male and a female; and they assert that Cain married his sister Calmana, and Abel his sister Debora. Whether these things be true or not I cannot affirm. I know not. But they are not vital to the interests of the Church, and there is nothing certain known concerning them. This one thing is certain, that Cain had a sister for his wife. But whether or no he had her as his wife when he committed the murder, cannot with certainty be proven. However, the text before us greatly tends to the conclusion that Cain was married when he committed the murder of his brother; for it intimates that the inheritance was divided between the two brothers when it affirms that the care of the cattle was committed by the father to Abel and the tilling of the ground to Cain. I, therefore, am inclined to believe that both of the brothers were married.
251. This conclusion is favored also by the statement made above, that Cain and Abel “in the process of time” brought their offerings. This has been explained in the following manner: At the end of the year, the two newly married husbands brought as offerings the new fruits which God had given them in this first year of their marriage; Cain brought the first fruits of the earth, and Abel the first fruits of his flock. And the time was probably the autumn of the year, the time when the fruits of the earth are gathered, the same season in which the Jews afterwards held the feast of expiation. Moses, in his Levitical law, seems carefully to have noted and collected the ancestral patterns, and to have reduced them to a code. When, therefore, the new husbands came to render their thanks to God for his blessings and to offer their gifts, and Abel’s offering was accepted of God and not the offering of Cain, Cain’s heart was immediately filled by Satan with hatred of his brother; and upon this hatred afterwards followed the horrible murder. This is the opinion of the Jews, which I thus relate because it does not appear to be at all far from the truth. But, as I have often said, the interpretations of the Jews are to be read with critical discrimination, so that in their teachings, we may retain the things consistent with the truth, but condemn and refute all fictions of their own making.
252. If Cain was not married when he slew his brother, it is still more wonderful that after such a wicked deed he obtained a wife at all; and certainly that damsel was worthy the highest praise who married such a man. For how could the maiden rejoice in a marriage with her brother who was a murderer, accursed and excommunicated? She, on her part, no doubt supplicated her father, and expostulated with him and asked how he could give her, an innocent one, in marriage to a man thus accursed, and force her into banishment with him. Nay, the very example of her brother’s murder must have naturally filled her with terror, lest the crime which her husband committed on his brother he might also dare to commit on her, his sister and his wife.
253. In bringing about this marriage, Adam obviously had to exercise marvelous eloquence. It was for him to convince his daughter that the father’s command was not to be disobeyed, and that while Cain, curse-ridden, would have to bear the penalty of his sin, God would still preserve and bless her, the innocent one.
Nor do I entertain the least doubt that God conferred many personal blessings upon Cain, down the whole line of his posterity, for the sake of his wife, who, from motives of faith toward God and of obedience toward her parents, had married her murderous brother.
As Christ was the minister of the circumcision for the truth of God, to establish the certainty of the promise made unto the Jewish fathers; and as, in the absence of a promise, he was the minister of the Gentiles, because of the mercy of God, (Rom 15, 8-9), so the like uncovenanted mercy was shown also to the posterity of Cain. These two opinions have been expressed concerning the marriage of Cain, but which is the truth I know not. If Cain was married after he committed the murder, his wife is most certainly worthy of all praise and of all fame, who could thus yield to the authority of her parents, and suffer herself to be joined in marriage with an accursed murderer.
254. To myself, the first opinion appears to be much nearer the truth, that he murdered his brother after his marriage with his sister; because we have so clear a testimony in the text concerning the division of the inheritance. And in that case, the necessity lay on the wife to follow her husband. As wife and husband are one body and one flesh, Adam had no desire to separate them; moreover, the wife is bound to bear her part of the calamities of her husband. Just in the same manner as the posterity of Cain enjoyed a part of those blessings which were bestowed of God upon the innocent wife, Pharaoh, king of Egypt, was saved in the time of Joseph, and the King of Nineveh was saved in the time of his calamity, although neither of them belonged to the people of God. And so I also believe that some were saved out of the posterity of Cain, although Cain himself had utterly lost the promise concerning the blessed seed.
B.
THE POSTERITY OF CAIN IN DETAIL; THE GENERATIONS OF CAIN.
*
The names were given to the descendants of Cain, not by accident, but by special thought and with a definite meaning 255.
1.
Of Enoch.
a.
The meaning of his name 255-256.
b.
Is the first in Cain’s posterity and the beginning of the temporal blessing 256.
*
Why Cain built a city 257-258.
2.
Irad and the meaning of his name. It was not given without a purpose 259.
3.
Mehujael and the meaning of his name 260.
*
The means the false church uses to suppress the true Church 260.
4.
Methushael and the meaning of his name 261.
5.
Lamech.
a.
What his name signifies 262.
*
Cain’s descendants persecute the true Church. Yet some of Cain’s posterity were saved 263.
b.
The reason he took two wives 264.
c.
Who were his wives 265.
d.
His sons, Jabal, Jubal, Tubal-cain, and his daughter Naamah 266-268.
*
Why Moses mentions the various arts of Cain’s descendants 269.
*
Whether poverty drove Cain’s descendants to the arts 269-270.
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As the false church was before the flood so is she still, and will remain so to the end of the world 271.
*
How the Cainites increased and oppressed the true Church 272.
*
Why the Scriptures do not mention that some of the Cainites were saved 272.
e.
Of his haughty speech, “I have slain a man etc.”
(1)
This is difficult to understand, and has been poorly treated by interpreters 273.
(2)
The fable explanation of these words by the Jews refuted 274-275.
(3)
How others explained them 275.
(4)
Luther’s understanding of them 276-277.
f.
Whether Lamech slew Cain, and thereby made himself famous 278.
g.
How he attempted to be ruler upon Adam’s death 279.
*
How the Church is oppressed from both sides 279.
*
Why Moses mentions the blood descendants of Cain with such care 280.
h.
Cain is not sorry for his deed, but even boasts of it 281.
*
The nature of the Cain church 281.
i.
How he seeks to avoid being slain by others 282.
*
The pope has the conscience of Cain and Lamech 282.
j.
He is a type of all the children of this world 283.
*
How the devil drives the Cainites to rage against the Church under the guise of being holy 284.
*
The true Church from the very beginning had to shed her blood 285.
*
The tyranny of Popes Julius II and Clement VII 285.
*
God at all times severely punished the persecutors of his Church 286.
k.
How Lamech still wished to defend his deed 287.
l.
He had no Word of God, but was filled with pride 288.
B. THE POSTERITY OF CAIN IN DETAIL.
255. AS REGARDS the names of Cain’s offspring, I believe that, in common with those of the holy patriarchs, they indicate not an absence of purpose or a random selection, but a definite purpose and a prophecy. Thus “Adam” signifies a man of, or taken out of, the red earth. “Eve” signifies the mother of life, or of the living. “Cain” signifies possession. “Abel” signifies vanity. And we find that also among the Gentiles many names have such a significance; not seldom names are found which are truly prophetic. “Enoch” is a prophetic name, expressive of hope in the future as a relief to Cain’s mind, or rather to his wife’s, for it was the latter who called the son she bore Enoch, from the Hebrew Hanach, which signifies, “she dedicated,” or “she devoted.”
256. This is a word frequently used by Moses. As when he says, “What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it,” Deut 20, 5. The verb in this passage, which signifies originally to dedicate, here signifies to possess, or to enjoy; and when this possession or enjoyment begins, it is attended with happy signs and auspicious invocations. So when the wife of Cain brought forth her first son, she said to her husband, Enoch; that is, “Dedicate him, devote him:” for the verb is in the imperative mood. As if Cain had said himself, May this our beginning be happy and prosperous. My father Adam cursed me on account of my sin. I am cast out of his sight. I live alone in the world. The earth does not yield me her strength; she would be more fruitful to me, had I not thus sinned. And yet God now shows me uncovenanted mercy in giving me this son. It is a good and happy beginning.
As in the generation of Cain the corporal blessings begin with Enoch, so it is another Enoch in the generation of the righteous under whom religion and spiritual blessings begin to flourish.
257. That which is added by Moses concerning the city Cain thus built belongs to history. But I have before observed that Cain, when separated from the true church and driven into banishment, hated the true church. When, therefore, Cain thus first built a city, that very act tended to show that he not only disregarded and hated the true Church, but wished also to oppose and oppress it. For he reflects thus: Behold I am cast out by my father and I am cursed by him, but my marriage is not a barren one; therefore I have in this the hope of a great posterity. What, therefore, is it to me that I am driven by my father from beneath his roof? I will build a city, in which I will gather a church for myself. Farewell, therefore, to my father and his church. I regard them not.
258. Accordingly, it is not through fear, or for defense, that Cain “built a city,” but from the sure hope of prosperity and success, and from pride and the lust of dominion. For he had no need whatever to fear his father and mother, who at the divine command had thrust him out to go into some foreign land. Nor had he any more ground of fear from their children than from themselves. But Cain was inflated with pride through this uncovenanted mercy of God, as I have termed it; and, as the world ever does, he sought by means of his “city” an opportunity of emerging from his present state into future greatness. The sons of God, on the contrary, are only anxious about another city, “which hath foundations, whose builder and maker is God,” as we have it described in the Epistles to the Hebrews 11, 10.
V. 18a. And unto Enoch was born Irad.
259. What opinion to form concerning this name, I really know not, for its origin is very obscure; and yet I believe the name is not accidental but prophetic. In the book of Joshua we have a city called Ai; and this same term is used elsewhere as an appellative. Now, the proper name Ai signifies, “a heap,” as a heap of fallen buildings. And if with this name you compound the verb Irad, the word thus compounded will signify increase. Although the posterity of Cain, on account of their excommunication, were at that time like a great heap of ruins, it was his prayer that they might not altogether perish, but be preserved and greatly increased by means of this son Irad. If anyone can offer a better interpretation, I will by no means despise it; for on obscure points like the present, conjecture is quite allowable.
V. 18b. And Irad begat Mehujael.
260. This name is formed from the verb mahah, which signifies “to destroy,” and from jaal, “he began,” or “he attempted or dared.” Accordingly this name signifies that the posterity of Cain should now enter upon so mighty an increase as to dare to set itself in array against the true Church and to despise it and persecute it; so mightily should it prevail by its wealth, wisdom, glory and numbers. These, indeed, are for the most part the influences through which the true Church is always overcome by the world and the false church.
V. 18c. And Mehujael begat Methushael.
261. Meth signifies “death,” and schaal means “to ask,” or “to demand.” Hence we have the name Saul; that is, demanded. This name indicates a spirit haughtier than any of the others. I understand it to signify that Methushael threatens that he will avenge his parents, who are dead, whom the other church — that is the true Church — has punished with excommunication and exile.
V. 18d. And Methushael be
gat Lamech.
262. Hitherto the Cainites seem to have insulted the true Church with impunity and to have triumphed over them. But the name “Lamech” signifies that God, at the time in which Lamech was born, inflicted on the posterity of Cain their due punishment. The name Lamech is derived from the verb makak, which signifies to humble, to diminish, to suppress. Or, it may be understood actively, to mean that in the time of Lamech the posterity of Cain so greatly increased that the true Church was quite overwhelmed by them.
263. Such was the posterity of Cain; men, no doubt, renowned for their wisdom and greatness. And I also believe that some of them were saved by the uncovenanted mercy of God, as I have above explained. But far the greater part of them most bitterly hated and persecuted the true Church. They could not brook inferiority to the sons of Adam, the true Church; therefore they set up their own forms of worship, and introduced many other new things for the sake of suppressing the church of Adam. And because the false church was thus kept separate from the true Church, I believe that Cain married to each other his sons and daughters. Accordingly, about the time of Lamech, Cain’s posterity began to multiply exceedingly. And it is for this reason, I believe, that Moses here terminates the list.