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<p>By this speech of Lamech, which is here recorded, and probably was much talked of in those times, he further appears to have been a wicked man, as Cain’s accursed race generally were. Observe, 1. How haughtily and imperiously he speaks to his wives, as one that expected a mighty regard and observance: <i>Hear my voice, you wives of Lamech</i>. No marvel that he who had broken one law of marriage, by taking two wives, broke another, which obliged him to be kind and tender to those he had taken, and to give honour to the wife as to the weaker vessel. Those are not always the most careful to do their own duty that are highest in their demands of respect from others, and most frequent in calling upon their relations to know their place and do their duty. 2. How bloody and barbarous he was to all about him: <i>I have slain</i>, or (as it is in the margin) <i>I would slay a man in my wound, and a young man in my hurt</i>. He owns himself a man of a fierce and cruel disposition, that would lay about him without mercy, and kill all that stood in his way; be it a man, or a young man, nay, though he himself were in danger to be wounded and hurt in the conflict. Some think, because (<a class="bibleref" title="Gen.4.24" href="/passage/?search=Gen.4.24">Gen. 4:24</a>) he compares himself with Cain, that he had murdered some of the holy seed, the true worshippers of God, and that he acknowledged this to be the wounding of his conscience and the hurt of his soul; and yet that, like Cain, he continued impenitent, trembling and yet unhumbled. Or his wives, knowing what manner of spirit he was of, how apt both to give and to resent provocation, were afraid lest somebody or other would be the death of him. “Never fear,” says he, “I defy any man to set upon me; whosoever does, let me alone to make my part good with him; I will slay him, be he a man or a young man.” Note, It is a common thing for fierce and bloody men to <i>glory in their shame</i> (<a class="bibleref" title="Phil.3.19" href="/passage/?search=Phil.3.19">Phil. 3:19</a>), as if it were both their safety and their honour that they care not how many lives are sacrificed to their angry resentments, nor how much they are hated, provided they may be feared. <i>Oderint, dum metuant—Let them hate, provided they fear</i>. 3. How impiously he presumes even upon God’s protection in his wicked way, <a class="bibleref" title="Gen.4.24" href="/passage/?search=Gen.4.24">Gen. 4:24</a>. He had heard that <i>Cain should be avenged seven-fold</i> (<a class="bibleref" title="Gen.4.15" href="/passage/?search=Gen.4.15">Gen. 4:15</a>), that is, that if any man should dare to kill Cain he should be severely reckoned with and punished for so doing, though Cain deserved to die a thousand deaths for the murder of his brother, and hence he infers that if any one should kill him for the murders he had committed God would much more avenge his death. As if the special care God took to prolong and secure the life of Cain, for special reasons peculiar to his case (and indeed for his sorer punishment, as the beings of the damned are continued) were designed as a protection to all murderers. Thus Lamech perversely argues, “If God provided for the safety of Cain, much more for mine, who, though I have slain many, yet never slew my own brother, and upon no provocation, as he did.” Note, The reprieve of some sinners, and the patience God exercises towards them, are often abused to the hardening of others in the like sinful ways, <a class="bibleref" title="Eccl.8.11" href="/passage/?search=Eccl.8.11">Eccl. 8:11</a>. But, though justice strike some slowly, others cannot therefore be sure but that they may be taken away with a swift destruction. Or, if God should bear long with those who thus presume upon his forbearance, they do but hereby treasure up unto themselves <i>wrath against the day of wrath</i>.</p>
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<p class="tab-1">Now this is all we have upon record in scripture concerning the family and posterity of cursed Cain, till we find them all cut off and perishing in the universal deluge.</p>
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