Part 15 (1/2)
* The great sorrow of the patriarchs at Enoch's disappearance and their great joy over such an experience 59.
* Seth at the time was high priest, old and tired of life, and died soon after Enoch was taken 60-63.
* What Luther would do if he knew in advance the day of his death 61.
* This temporal life full of want and misery 62.
* The results of Seth's preaching after Enoch's ascension 63.
* The longing of the holy fathers for eternal life, and how it should serve us 64.
* Lamentation over the great corruption inherent in our flesh 65.
16. Enoch's ascension was great comfort to the holy patriarchs in meeting death 66.
* Of death.
a. It is not death to believers, but a sleep 66.
b. In what way death is a punishment of sin, and how it is sweetened 67.
* Luther's thoughts of Enoch's ascension 67.
17. Enoch's ascension extraordinary, and well worthy of consideration by all 68.
18. The rabbins' foolish thoughts of Enoch's ascension refuted 69.
19. Enoch doubtless had many temptations 69.
20. Enoch ascended even bodily, and not with that life which he now lives 70.
* How and why G.o.d willed that the world should have in all times a sign of the resurrection, and hence in the first world Enoch ascended, in the second Elijah, and in the third Christ 71.
* Lamentation over the unbelief of the world 72.
* Christ's ascension more significant than Enoch's or Elijah's 73.
* The chief doctrine of the first five chapters of Genesis 74.
* How and why death and the resurrection of the dead are set forth 74.
III. ENOCH.
44. There is one history, however, that of Enoch, the seventh from Adam, which Moses was not willing to pa.s.s over for the reason of its being extraordinarily remarkable. Still, even in this case he is extremely brief.
In the case of all the other patriarchs he mentions only the names and the number of their years. Enoch, however, he delineates in such a manner that he seems, in comparison, to slight the other patriarchs and, as it were, to disparage them as if they were evil men, or at least slighted of G.o.d. Did not Adam also, and Seth, and Cainan, together with their descendants--did not all these, also, walk with G.o.d? Why, then, does Moses ascribe this great honor to Enoch only? And is the fact that G.o.d took Enoch to be understood as if the other patriarchs are neither with G.o.d nor living? Yes, they all, like Enoch, now live with G.o.d, and we shall behold them all, at the last day, s.h.i.+ning equally with Enoch, in the brightest glory!
45. Why, then, does Moses discriminate in favor of Enoch? Why does he not bestow the same praise upon the other patriarchs? Although they died a natural death, and were not taken by G.o.d, yet, also they ”walked with G.o.d.” We have heard above concerning Enosh that in his times, likewise, mighty things were done. It was in his days that ”men began to call upon the name of Jehovah,” that is, that the Word and wors.h.i.+p of G.o.d began to flourish; and as a result holy men once more ”walked with G.o.d.” Why is it then, we repeat, that Moses does not laud Enosh equally with Enoch? Why does he bestow such high praise on the latter only? For his words are these:
Vs. 21-24. _And Enoch lived sixty and five years, and begat Methuselah. And Enoch walked with G.o.d after he begat Methuselah three hundred years, and begat sons and daughters. And all the days of Enoch were three hundred sixty and five years. And Enoch walked with G.o.d: and he was not; for G.o.d took him._
46. When Moses says that Enoch ”walked with G.o.d,” we must beware of taking the monastic view in the premises, as if he had kept himself secluded in some private corner, and there lived a monastic life. No, so eminent a patriarch must be placed on a candlestick, or, as our Saviour Christ expresses it, set as a city on a hill, that he may s.h.i.+ne forth in the public ministry.