Collected Works of Martin Luther

by Martin Luther

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

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

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

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

  72. Just as we find many among us by whom such things are considered absurd, and not sufficiently worthy of faith, so there is no doubt that this account was deemed ridiculous by most people. The world is ever the same. For that reason these things have by divine authority been committed to writing and recorded for the saints and the faithful, that these might read, understand, believe and heed them. They present to our sight a manifest triumph over death and sin, and afford us a sure comfort in Enoch’s victory over the Law, and the wrath and judgment of God. To the godly nothing can yield more grace and joy than these antediluvian records.

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

  74. The paramount doctrine contained in these five chapters is, accordingly, this: that men died and lived again. In Adam all men died. But believers lived again through the promised seed, as the history of Abel and Enoch testifies. In Adam, death was appointed for Seth and all others; hence it is written of every one: “And he died.” But Abel and Enoch illustrate the resurrection from the dead and the life immortal. The purpose intended is that we should not despair in death but entertain the unwavering assurance that the believers in the promised seed shall live, and be taken by God, whether from the water or the fire or the gibbet, or the tomb. We desire to live, and we shall live, namely the eternal life through the promised seed, which remains when this is past.

  IV.

  LAMECH AND HIS SON NOAH.

  A.

  LAMECH.

  1.

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

  *

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

  2.

  Why Lamech called his son Noah 76-77.

  *

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

  3.

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

  4.

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

  *

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

  *

  Complaint of the world’s ingratitude 82.

  *

  The patriarchs’ greatest treasure and desire 82.

  *

  Comparison of the three worlds 83-85.

  *

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

  *

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

  IV. LAMECH AND HIS SON NOAH.

  A. LAMECH.

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

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

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

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

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

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

  79. No; it was a much greater concern than this which filled his mind with anxiety. It was the wrath of God, and death, with all the other calamities of this life. His hope was that Noah, as the promised seed, would put an end to these evils. And therefore it was that he thus exulted with joy at the birth of this his son, predicted good things, and called upon others to join him in the same hope. His thoughts did not dwell upon the plow, nor upon oxen, nor upon other trivial things of the kind pertaining to this present life, as the blind Jews rave. He was really filled with the hope that this his son Noah was that seed to come which should restore the former blessed state of paradise, in which there was no curse. As if he had said: Now we feel the curse in the very labors of our hands. We toil and sweat in cultivating the earth, yet it yields us in return nothing but briers and thorns. But there shall arise a new and happy age. The curse on the earth which was inflicted on account of sin shall cease, because sin shall cease. This is the true meaning of the text before us.

  80. But the holy father was deceived. The glory of bringing about that renewal belonged, not to the son of a man but to the Son of God. The rabbins are silly. Although the earth is not dug by the hands of men, but by the use of oxen, yet the labor of man’s hand has not ceased. Enoch, by his translation, does not disclose the solace of bodily easement, agreeable to the belly, but deliverance from sin and death. Lamech hoped, in addition, for the restoration of the former state. He believed to see the inauguration of this change in his grandfather Enoch, and felt assured that the deliverance, or the renewal of all things, was close at hand. Just so Eve, as we have already observed, when she brought forth her first-born son Cain, said, I have gotten a man with the help of Jehovah, one who shall take away all these punishments inflicted on sin, and bring about our restoration. But, like Eve, the good and holy Lamech was deceived in his ardent longing for the restoration of the world.

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

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

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

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

  Omne rarum carum; vilescit quotidianum.

  “All that’s rare, is dear; vile is what is here.”

  And apt is the poetic truism:

  Minuit praesentia famam.

  “Sight levels what fancy has exalted.”

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

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

  B.

  NOAH.

  1.

  Remarkableness of the fact that Noah refrained so long from wedlock 86.

  2.

  He was fit to marry, but had reasons for abstaining 87.

  3.

  What his reasons were 88.

  4.

  His chastity is highly praised by Moses in few words 89.

  5.

  The Jews’ lies about the reasons for his chastity refuted 90-91.

  *

  The Jews’ lies as to why Shem was called the first-born 91.

  *

  Papists without reason take offense at Moses relating so much about the birth of the children of the patriarchs 92-93.

  6.

  Noah shines like a bright star as an example of chastity among all the patriarchs 93.

  7.

  Noah remained single, not because he despised marriage; and why he finally married 94.

  8.

  How his sons were born one after the other 95-97.

  *

  Why Shem was preferred to Japheth 96.

  *

  How to meet the objections to the birth of Noah’s sons 97.

  9.

  Noah an excellent example of chastity 98.

  *

  The threefold world.

  a.

  The first world a truly golden age and the most holy. How and why it was punished by God 99-100.

  b.

  The second world is full of idolatry, and will be severely punished by God 100.

  c.

  The third world is the worst, and hence can expect the hardest punishment 101.

  d.

  The punishment of these three worlds portrayed in the colors of the rainbow 101.

  e.

  How believing hearts act upon c
onsidering sin and the world’s punishment 102.

  B. NOAH.

  V. 32. AND Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.

  86. Here again we meet with surprising brevity. As is his custom, Moses expresses in the fewest possible words the greatest and most important things, which the ignorant reader passes by unobserved. But you will say, perhaps, Of what import is it that Noah first begat sons when he was five hundred years old? Why, if Noah had no children all those 500 years, he either endured that length of time the severe trial of unfruitfulness or, as appears to me more likely, he abstained from marriage all those years, setting an example of most marvelous chastity. I do not speak here of the abominable chastity of the Papists; nor of our own. Look at the prophets and the apostles, and even at some of the other patriarchs, who doubtless were chaste and holy. But what are they in comparison with this man Noah, who, possessed of masculine vigor, managed to live a chaste life without marriage for five hundred years?