Exposition of Jude 2, Biblical exegesis · Verse 11 · Commentary 2
EXPLICATION:
Four things here are to be touched by way of Explanation.
1. Who this Cain was.
2. What his way was.
3. Why its call'd a way.
4. How Seducers are ſaid to go in his way.
1. For the firſt, the holy ſtory relates (beſides the other particulars which I ſhall note in the ſecond, his way:)
1. His Birth.
2. The impoſition of his name.
1. His Birth is deſcribed, Gen. 4.1. where its ſaid, that Adam knew Eve his wife, and that ſhe conceived and bare Cain. This Cain was the firſt-born of the firſt Parents in the world, and ſo Elder brother to all the ſons of men; and Moſes to ſhew the common and conſtant way of the multiplication of man-kind, fully declares his generation; Creavit ex terrâ procreavit ex legitimo conjugio. Pareus. Muſc.hereby manifeſting, that Cain was neither form'd out of the earth, as was Adam; nor of the rib of the man, as was Eve: that he came not of Adam alone, without Eve, nor of Eve alone without Adam; but that there was a conjunction of both: that Adam knowing his wife (a modeſt expreſſion) ſhe conceived and bare Cain. And withal, in this relation of the Birth of Cain, Moſes diſcovers, that generation (to continue to the worlds end) derives the corruption of our firſt Parents to all their Poſterity, (though generation it ſelf be not culpable, but natural, and by God appointed:) So that whoſoever is now naturally begotten, and conceived, hath not a holy and pure nature, (as had our firſt Parents before they ſinned) but a nature depraved and corrupted, as they had after they had ſinned: and particularly in relation to Cain, he ſhewes that Adam, a ſinner, and of a corrupt nature, knowing Eve, who was infected alſo with ſin, and ſhe conceiving and bringing forth Cain; its no wonder that this their firſt-born was of ſo wicked and corrupted a diſpoſition, ſince he was conceived and born of the ſeed of ſinful fleſh: nor is it to be thought, that Abel an holy man, had his holineſs derived to him from his Parents, as if he had not with Cain been conceived in ſin; but that by the meer and ſingular grace of God, he had that integrity beſtowed upon him, of which Gain was deſtitute.
2. For the impoſition of Cains name. The word Cain, is derived of Cana, which ſignifieth a poſſeſſion; for his Mother Eve giving him that name, ſaid ſhe had gotten, obtained, or poſſeſſed a man from the Lord. Its here diſputed by learned men, what Eve intends, by ſaying I have gotten a man (ETH. JEHOVAH, (as we render it) from the Lord: Sundry conceive (in regard the Prepoſition ETH is commonly a note of the Accuſative caſe) that Eves words are thus to be read, Acquiſivi virum Jehovam, I have gotten a man that is the Lord; as if ſhe had thought that this her firſt-born was that promiſed ſeed, the Meſſiah, which God had promiſed ſhould break the head of the Serpent, and redeem man-kind from ſin and miſery: but the Prepoſition ETH, foreign Certum eſt particulam E…h, ut. plurimum eſſe …otam Accuſativi caſus, quem verba tranſitiva regunt; ſed tamen acc…pi non raro pro à, ex, de, cum, Praepoſitionibus: & exempla adfe runt ex ſcripturâ Grammatici, ubi particula illa juncta verbo intranſitivo aut Hithpael, accipitur pro foreign, cum Gen. 5.22. Exod. 1.1. pro foreign, vel abs. Gen. 44 4. Riv. in Gen. Jun. Trem. Rivet. Mercer.is oft in the Scripture, a note of the Ablative, and imports as much as from, with, by, &c. as Gen. 5.22. Enoch walked, ETH ELOHIM, with God. Exod. 1.1. The Children of Iſrael who came [ETH] with Jacob into Aegypt. Gen. 44.4. When they were gone [ETH HAIR] out of, or from the City, &c. Some there are who take [ETH] here for the note of the Dative foreign, and then the meaning of the words is, I have gotten a man to the Lord; that is, who after our death ſhall (though herein ſhe was miſtaken) in our ſtead, ſerve and worſhip the Lord. But the beſt expound [ETH] (as I ſaid) by with, from, by, &c. and ſo the meaning is, I have gotten a man foreign, that is, by the favour, help, and bleſſing of the Lord, as his gift, by ratifying his bleſſing of multiplication, Chap. 1.28. and that both bleſſing my conception of a Child, and alſo my Child-birth, without the aſſiſtance of a Midwife: This may well be the meaning of the place, and Eves thankful acknowledging Gods bounty in giving her a ſon; as its ſutable to thoſe expreſſions of Scripture, Gen 33.5. Pſalm 127.3. where Children are ſaid to be an heritage, and gift of the Lord: ſo is it agreeable to the carriage of holy perſons in other times, who thus have praiſ'd the Lord for their Children: though Eve (beſides the common apprehenſion and acknowledgement of Gods bleſſing and bounty herein) probably did expect ſome extraordinary comfort and relief by this her ſon, to ſweeten that afflicted eſtate into which they had brought themſelves, and particularly, ſhe her huſband, and ſelf by ſin.
2. For the ſecond, What Jude here intends by the way of Cain?
The word way in Scripture, is frequently mentioned, and is oft uſed as a Metaphorical expreſſion of a mans courſe and manner of living, carriage, or converſation in the world, whether good or bad.
1. Good, called the way of the Righteous, Pſal. 1.6. The Lord knoweth the way of the Righteous. Prov. 2.20. That thou mayeſt walk in the way of good men. 2 Chron. 11.17. and 17.3, 20. and 20.32. and 21.12, and 27.6.1 Sam. 8.3. Samuels ſons walked not in the wayes of their-father. So verſe 5. 2 Kin. 22.2. Joſiah walked in the way of his father David. The good way; Samuel (1 Sam. 12.23.) ſaith, that he would teach the people the good way. So Jer. 6.16. Nec prece, nec pretio, nec gratiâ, nec periculo nec ſimultate, à viâ rectâ deduci oportet. Cicer. Rhet. l. 3.Ask for the old paths, where is the good way. Job 22.3. Pſalm 101.2.6. The right way. 1 Sam. 12.23. And of theſe Seducers its ſaid, 2 Pet. 2.15. That they have forſaken the right way. Alſo its call'd the narrow way, Mat. 7.14. becauſe grievous and unpleaſing to the fleſh. Alſo the way of underſtanding, Prov. 21.16. and Prov. 9.6. Iſaiah 40.14. The way of wiſdom, Prov. 4.11. The way of peace, Rom. 3.17. The way of Righteouſneſs, Prov. 16.31. Mat. 21.32. The way of light, Job 21.13. The way of holineſs, Iſa. 35.8. The way of truth, Pſal. 119 30. 2 Pet. 2.2. The way of ſalvation, Acts 16.17.
2. Bad, call'd The way of the wicked, Pſal. 1.6. The way of the ungodly ſhall periſh, Prov. 2.12. Prov. 1.15. Prov. 4.14. 1 Kings 8.32. 1 Kin. 15.26. 2 Kin. 8.18.Pſal. 146.9. The way of the wicked he turneth upſide down, Prov. 4.19. The way of the wicked is as darkneſs. Prov. 13.15. The way of the tranſgreſſors is hard. The way of the Heathen, Jer. 10.2. Acts 14.16. The way of ones own heart, Eccleſ. 11.9. Iſaiah 57.17. An unequal way, Ezek. 18.35, 29. and 33.17. A way that is not good, Pſal. 36.5. Prov 16.29. An evil way, Prov. 28.10. Prov. 8.13. The way of a fool, Prov. 12.15. Of the froward, Prov. 22.5. A way of pain or grief, Pſalm 139.24. A ſtubborn way, Judges 2.19. A broad way, Mat. 7.13. A way of darkneſs, Prov. 2.13. A way not caſt up, Jer. 18.15. Under this evil and wicked way, fals the way of Cain, here mentioned by Jude, which is not ſo largely to be taken, as for the whole ſinful courſe and carriage of Cain, throughout his life, but for ſome particular courſe of his, for which in Scripture he is moſt condemned and puniſhed by God, and in which he was by theſe Seducers moſt imitated; Abel obtulit praeſtantius ſacrificium, non id intelligi debet ratione materiae aut quantitatis, ſed animi offerentis & fidei. Rivet. in Gen. 4. Ex fide …btuli… non ſ…lum ex mandato Dei, ſed etiam fiduciâ promiſſio ni…; …erto ſtatuens non opere operato …u…us … tus, ſe aliquid mercri, ſ…d prop…er victimum M…ſſi…e ſignfic…tt…m hac victimá, ſe recipi… gratiam Dei. Pareus in G…n.and that way might be made up of three principal parts:
1. The way of hypocriſie. Cain indeed offered a ſacrifice to the Lord, and perhaps (though ſome deny it) every way as good and coſtly (in reſpect of the outſide thereof) as was that of Abel; yet he ſacrificed in a faithleſs hypocritical manner, as is clear from the reaſon why Abels ſacrifice was better, and better accepted with God then Cains; and that reaſon rendered by the Apoſtle, Heb. 11. was becauſe Abel offered in faith; by which faith, he offering a better ſacrifice, and better accepted, its plain that Cain ſacrificed not in faith, he performed a good work, but with a rotten and hypocritical heart; not inſpirit and truth worſhipping God. The faith of Abel in offering his ſacrifice, ſtood principally in two things: 1. In eying the rule and command of God obediently, who had enjoyned it. 2. In expecting acceptation from God for the Merit, not of his work, but of Chriſt, who was ſignified by his ſacrifice. Of both theſe, Cain though ſacrificing, was deſtitute, neither offering becauſe he believed the Command of God was to be obeyed, nor in offering, looking to find acceptance for his Perſon and performance through Chriſt; but prophanely, cuſtomarily, and proudly doing the thing which God commanded, but diſregarding the manner commanded in doing it.
2. A ſecond way of Cain, and that principally (as I conceive) here intended by our Apoſtle, was the hatred and murder of his brother, foreign. 1. He ſlew a man, herein ſinning againſt the common nature of mankind. 2. He ſlew one that was his ſubject, and obedient to him, whom he ought therefore to have defended againſt all injury and violence. 3. He deſtroyed not a ſlave, and a vulgar ſubject, but his own brother; (and ſome think that Cain and Abel were twins.) Hoc nomine non ſimplicite… homicida, aut ſervicida, fed fratricida.4. A juſt and good man, did not ſlay an unjuſt and wicked man; but a wicked and ungodly, ſlew a juſt and innocent man. 5. He did not ſlay him for any fault of his, but for his holy and ſincere worſhipping o… the true God. 6. He ſlew him not ſtirr'd up by any ſudden rage, heat or commotion of mind, or by imprudence; but out of ſetled hatred and in a way of ſtudy to take away his life. 7. This murder was committed by Cain, after God had admoniſh'd him to take heed of that ſin. 8. And after he had made a ſhew of friendſhip and reconciliation to his brother, Gen. 4.8. Cain talked (viz friendly and familiarly) with his brother, and then he ſlew him. Hence this inhumane murder, is that ſin for which by the Apoſtle John, Cain is ſaid to be of that wicked One, 1 Joh. 3.12. In ſhort, Firſt he inwardly hated and envyed his brother, becauſe his ſacrifice was better accepted than his own; and then he expreſſed this hatred, by his cruelty in killing him. His hatred, was murder begun; and his murder, was hatred perfected. He, who cared not how he ſerved God, regarded not how he uſed his brother. Cain begins with ſacrifice, and ends with murder. There were in the whole world but two brothers and the one was a Butcher of the other; Abel was the firſt Martyr, and Cain the firſt Murderer: And the ſame cauſe, that moved Satan to tempt the firſt man to deſtroy himſelf and his Poſterity, moves the ſecond man to deſtroy the third. Groundleſs envy! what hurt did Gods accepting of Abel do to Cain? what help againſt God, rejecting of Cain, could be brought by Abel? It ſhould have been Cains joy to have ſeen his brother accepted; it ſhould have been his ſorrow to have ſeen that himſelf deſerved a rejection. Could Abel have ſtayed Gods fire from deſcending, or ſhould he if he could, reject Gods acceptation, to content a brother? Cain was envious, becauſe God or Abel is not leſs good: He envied that good in his Brother, which he neglected in himſelf. In ſhort, Cains envy made him bloody; and indeed (as one aptly expreſſeth it) ſuch is this fin, that if it eats not anothers, heart it will eat our own.
A third way of Cain, was manifeſted in the complaining of his Curſe: Gen. 4.13My puniſhment (ſaith he) is greater then I can bear. The words in the Original admit of a double reading: Some underſtand them to be words of deſpair of mercy, and read them thus, Major eſt iniquitas mea quam parcere (ſo Arias,) My ſin is greater then that I ſhould ever obtain pardon. Others think they are words aggravating his puniſhment, and complaining of its ſeverity; and they read them thus, Major eſt punitio mea quam ut feram, My puniſhment is greater then I can undergo. And this Interpretation ſeems to be moſt favoured by the following words, 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, &c According to this Interpretation, he doth not ſo much confeſs the greatneſs of his ſin, as complain of the grievouſneſs of his puniſhment; and ſeems not to be ſo ſolicitous of reconciliation with God, as of preſervation of his life. foreign Iniquitas, poena iniquitatis. foreign Ferre, remittere: Verbum Naſa frequens eſt in ſignificatione portandi: fed quia ferre & tolerare, etiam apud Latinos, ſignificationem habent parcendi ideo eſt in voce ambiguitas. R…ve…. in Gen. p. 218.But nothing hinders us from taking the words properly, as words of deſpair of pardon; for thoſe which follow, may be an exaggeration of his calamity, as if he had ſaid, I am not only (wretch that I am) without hope of pardon from God, but baniſhed alſo from my dear Parents, and compelled to wander about in the world. And theſe different Interpretations were occaſioned by the different ſignifications of the two words in the Original, Avoni, and Minneſe. The former imports both iniquity and the puniſhment of iniquity. The latter, both taking away or remitting, and alſo bearing and ſuſtaining. There is no danger in reading the words either way; for as the words allow either reading, ſo his impatience and deſpair imply each other; his deſpair of the taking away of his ſin being the true cauſe of his accounting his puniſhment greater then could be born (for its ſin only that makes puniſhment heavy:) and the complaining of the intolerableneſs of the puniſhment, a true ſign of his deſpair of the pardon of his ſin; ſo that it matters not much which way we take. Its plain, that as he rather accuſed God of cruelty againſt himſelf, then himſelf of cruelty againſt his brother; ſo that he added to the taking away of his brothers life, the denying of Gods nature, in making his own ſin greater then Gods Mercy; (horrid, heinous either to ſpeak or think!) In ſhort, hereby Cain ſhewed that he could keep no mean; From ſecurity in ſin, he fel into deſpair after ſin.
3.3 Branch of Explicat. The third thing to be explained is, Why this courſe of Cain is here called a way? Take it in theſe following conſiderations.
1. A way is that wherein there are ſundry Paſſengers. Out of a way Paſſengers or Travellers are not to be expected, but in a way perſons ordinarily paſs to and fro. There's no way of ſin, though it be even Cains, but ſome, yea many traverſe it. The worſt courſes find moſt imitation. Wide is the gate, and broad is the way that leadeth to deſtruction, and many there be that go in thereat, Matth. 7.13. The way of ſin is moſt trodden and beaten. Sinners go to hell in multitudes; and its as much againſt their nature to go to hell alone, as to go in the way to heaven at all: They encourage one another in an evil way. They wonder at thoſe who go not with them, and reproach them, thinking them mad for going out of the way, 1 Pet. 4.4. Wherein they think it ſtrange that you run not with them to the ſame exceſs of riot, ſpeaking evil of you.
2. This ſinful courſe is a way, in reſpect of the expertneſs of thoſe who walk in it. When men are out of the way, they often underſtand not where they are and whither they are going; but in a w…y which they have often beaten, they go on skilfully and expertly: Hence every one is eſteemed expert, and believed in his way. He who hath been long uſed to a way, will undertake to go it blindfold; he knowes every turning, Town, Mark, Miles end. The wicked are witty in ſin, Mattr. 7.22.they are workers of iniquity, foreign, Curious contrivers of wickedneſs, wiſe to do evil; Though to do good they underſtand not, but are ſottiſh children: When in ſin, they are in their Element, and wiſer in their generation then the children of light. Put them out of their way, and they are preſently at a loſs. How left-handed are they in holy duties! how untowardly do they diſcourſe of, and act for God! they are children in underſtanding.
3. In reſpect of progreſſiveneſs. When a man is in a way, he ſtands not ſtill, and takes not only one or two, but many ſteps, goes on ſtep by ſtep. Wicked men proceed in ſin; they grow worſe and worſe; they know where they began, but not where they ſhall end. Cain proceeded from formality in Gods ſervice, to hatred againſt his brother; from hatred, to diſſimulation; from thence to murder; from thence to deſpair, &c. His way was made up of ſeveral ſtages. Every ſtep he took left a ſtronger engagement to go on. The child of God, by the frailty of the fleſh, may ſlip, ſtep into ſin; but he doth not ſtand, go on, keep a courſe in that way: They are the wicked who ſtand in the way of ſinners. Pſal. 1.1.They make a trade of ſin. A ſinner falls into ſin as the fiſh, the Saint, as a child doth into the water. In the latter ſin is, but the former is in ſin.
4. In reſpect of its period and term. The longeſt way hath an end. The longeſt courſe of ſin, though of a thouſand years continuance, terminates in deſtruction. The full point of every ſinful way is damnation; the end, though not of the worker, yet of the work, is death; that is the wages of ſin. The way of ſin is broad in the enterance, but its narrow in the concluſion: Prov. 5.5.7.25.Its the way to hell, going down to the chambers of death. Fooliſh ſinners, in good duties ſeparate the means from the end, accounting exactneſs needleſs: in ſinful ways they ſeparate the end from the means, thinking torments fabulous: although Scripture equally preſcribes the former, and foretels the latter. Gods method is firſt to bring into a Wilderneſs, and then to Canaan; Satan contrarily leads from Canaan into a Wilderneſs. Gods way is right, and may ſeem rugged; Satans ſmooth, but falſe. Cain never left travelling in his way of Hyprocriſie, Envy, Murder, till it ended in Deſpair.
4.Branch 4 of Explicat. Fourthly, By way of Explication, we are to enquire; How theſe Seducers went in this way of Cain?
1. They went in this way of Cain's formality and hypocriſie. They ſacrificed (I mean) partook of the ſame Ordinances and Priviledges with true Saints; in name, in the skin they were Chriſtians, in the heart, at the core they were unholy; they pretended to the higheſt pitch of Religion; but all this while (as the Apoſtle calls them) they were but ungodly men. While they ſacrificed outwardly with Cain, they had inwardly the ſpirits of Cains; like thoſe of whom Saint John ſpeaks, who went out from, but never were truly of us. Their impure life, was a practical confutation of their verbal profeſſion. In words they profeſſed Chriſt, but in their deeds they denyed him, though the only Lord.
2. They went in the way of Cain, in reſpect of their hatred and malice againſt the faithful. None ſo much envyed and oppoſed faithful Paſtors and Teachers as they did. Falſe Teachers were Pauls ſtanding Antagoniſts; they were like Jannes and Jambres, who withſtood Moſes. The Scribes and Phariſees of all others moſt hated Chriſt. Pilate knew that for envy they had delivered him. Seducers hate thoſe moſt, who hurt them moſt. The faithful Miniſter, that ſhines with the light of pure Doctrine, theſe Theeves moſt ſtrike at. The Leaders of Gods Army they principally fight againſt. The Magiſtrate whom God appointed for the reſtraining of ſin, they bitterly hated and envyed; and it was not for want of poyſon, but power, that they did not deſtroy and pluck up Magiſtracy by the very roots. Theſe Seducers were likewiſe murderers with Cain, the worſt of Murderers, ſoul-murderers. Their work was to draw men into perdition. They were deceived and deceiving, blindly leading their blind followers into the ditch of deſtruction. They denyed him who is the Way, the Truth, the Life. Their ſacrificing was with a murderous intent; and though with Cain, who ſpake moſt kindly to his brother when he was inwardly moſt cruel, they utter fair and ſweet expreſſions, yet all was but to deceive the hearts of the ſimple. Under every bait of good words, there lay the hook of Error and Hereſie. They gave their poyſon in a gilded cup, and ever came with an hammer and a nail, when they preſented butter in a Lordly diſh; nor ever were they ſo much the Miniſters of Satan, as when they transformed themſelves into Angels of light.
3 They went in the way of Cain, in regard of his complaint and deſpair. They who walk'd in Cains wickedneſs, could not eſcape Cains woe. Jude here denounceth it againſt them, and tells us, they were before of old ordained to this condemnation; they were beaſts, made to be taken; they corrupted themſelves; they languiſh'd and pin'd away in their filthineſs. There was a ditch followed their blind-leading: and though the grace of God was turned into laſciviouſneſs by them, and abuſed as an occaſion to ſin, yet how glad would they have been in the end, for one drop of thoſe ſtreames of grace, which once they padled in, & trampled under feet? They who formerly taught, that by reaſon of Grace men might ſin; afteward felt, that for want of Grace they and their ſeduced followers were ſure to ſmart. They who once preach'd nothing but grace, afterward felt nothing but wrath; a juſt recompence, ſince with Cain they account the greateſt ſin in the cōmiſſion ſo ſmal, Obſer. 1. Abeli nomen inditum fuit a vanitate, ut ſignificaretur humanam conditionem meram eſſe vanitatem; ideo que Hebraei, Hebel appellant or is ha…t…um qui cito evaneſ…it. Riv. in Gen. Exerc. 42. Qui clarus erat nativitate carnis, & charus exiſtimatione Parentum, reſpuitur a Deo; & qui habebatur ab…e…tus & nul lius momenti, re ſpic…tur & probatur. Reſpait igitur Deus primogenitos & omnes eos qui chari ſunt parentibus? non colligimus iſtam conſequentiam, ſod id annotamus, non morari Deum haſce carnis praerogativas, vel quamcun que aliam excellentiam ſecularem mag is quam ſpiritulem. Muſc. in Gen.that they need not to fear it; in their after-deſpairing confeſſion, to finde it ſo great, that they are not able to undergo it; and beſides all this, with Cain, to be marked with infamy and diſhonour to all poſterity.