111. This is the teaching of the words: "The sons of G.o.d saw the daughters of men that they were fair." Why did they not see the daughters of G.o.d and desire those in the Church and possess the promise of the seed? Are they not convicted of contempt for the sisters of their own generation, that is the true Church, and of mingling with the carnal and impious generation of Cain? They despise the simplicity and reserve of their sisters and prefer the smiles, the dress, the wiles of the daughters of Cain; the latter they crave and cultivate, the former they treat either with neglect or dishonor.

112. With such eyes as Eve viewed the apples when she fell into sin, the sons of G.o.d viewed the daughters of men. Eve had seen the forbidden tree before that, but with eyes of faith looking back to G.o.d's commandment; for that reason she did not crave, but rather she fled from the same. When, however, the eyes of faith were dimmed and she beheld the tree solely with carnal eyes, she stretched out her hand with desire and invited also Adam, her husband.

113. Likewise the sons of the patriarchs had seen long before that the daughters of the Cainites excelled in form, dress and elegance of manners. Nevertheless, they did not mingle with them, for the eye of faith looked back to the commandment of G.o.d and to the promise of the seed to be born from the generation of the righteous. But the eyes of faith having been lost, they saw no longer either the command or the promise of G.o.d, but followed merely the desire of the flesh. The simple, good and virtuous girls of their own generation they despised; the Cainites they married, seeing they were polished, charming and pleasant.

114. It is not a sin, therefore, that they marry, nor is the s.e.x in itself condemned. Condemnation lies in this, that with contempt of the divine commandment they marry unlawfully; that they permit themselves to be led astray by their wives from the true worship to the wicked worship of a false church; that, after the fashion of the Cainites, they pay no heed to parental authority and become guilty of violence, oppression and other sins.

Moses clearly reveals their sin when he says: "They took them wives of all that they chose," as if he said: To marry a wife is not an evil but a blessing, if it be done lawfully. But they sinned in that they married without judgment, against the will and purpose of the parents, marrying whom and as many as they pleased, regardless of their own estate, whether married or single.

115. This is a stern word, by which Moses characterizes it as a great sin that they arbitrarily married two wives or more, exchanged them, or s.n.a.t.c.hed them from others, after the manner of Herod, who possessed himself of his brother's wife. It is this unbridled reign of evil l.u.s.t that Moses discloses and condemns.

116. Berosus writes that incestuous marriages also took place among them, so that they married even their mothers and sisters. But I doubt whether they were so wicked as that. It is a sin sufficiently grave that in marrying they dispensed with judgment, the authority of their parents and even with the Word of G.o.d, following altogether the guidance of l.u.s.t and desire. They took whom they pleased and whom they could, and by such license they brought chaos into domestic, public and churchly relations.

B. DISORDER IN ALL BRANCHES OF SOCIETY

The sin of the primeval world was, therefore, an upheaval of all established order, inasmuch as the Church was demoralized by idolatry and false modes of worship. This condition was aggravated by those oppressors who cruelly persecuted the righteous teachers and holy men.

Public discipline was destroyed by oppression and violent deeds, and domestic discipline by uncurbed l.u.s.t. Upon such overturning of piety and integrity followed universal depravity; men were not merely evil but plainly incorrigible.

C. THE TYRANNY EXERCISED.

V. 4a. _The Nephilim_ (giants) _were in the earth in those days,_

117. Moses continues the description of the sin and offense which provoked the deluge. The first point was that the sons of G.o.d had fallen from the fear of G.o.d, and the Word had become altogether carnal, perverting not only the Church but also the State and home.

Now he adds that wickedness had grown to the extent of giants arising upon earth. He clearly states that there were born from the concubinage of the sons of G.o.d with the daughters of men, not sons of G.o.d, but giants; that is, bold men who arrogated to themselves at the same time both government and priesthood.

118. Just so the pope arrogates to himself at the same time the spiritual and the temporal sword. This would not be the height of evil, if he would only make use of his power for the preservation of State and Church; but the greatest sin is that he abuses his power for the establishment of idolatry, for a warfare against sound doctrine, and for purposes of oppression even in the State. When the Papists are reproved with the Word of G.o.d, they spurn such reproof, claiming that they are the Church and incapable of error. This cla.s.s of people Moses calls "giants," men who arrogate to themselves power both political and ecclesiastical, and who sin most licentiously.

119. Such men are described in the Book of Wisdom who say: "Let unrighteousness be our law," 2, 11. Also in Psalms, 12, 4: "Who have said, With our tongue will we prevail; our lips are our own: who is lord over us?" Again in Psalm 73. "They scoff, and in wickedness utter oppression: they speak loftily," etc. Such were the giants who withstood the Holy Spirit to his face, who, through the mouth of Lamech, Noah and the sons of Noah, exhorted, implored, taught and reproved.

120. There are those who dispute the meaning of the noun Nephilim and derive it from _Naphal_, which signifies "to fall." They commonly take it in a pa.s.sive sense, meaning that other men, seeing the uncouth forms and extraordinary size, fell down from fear. Let the rabbis vouch for the correctness of this; it is ridiculous to call them "_Nephilim_" because others fell. Some, however, suggest the etymology that they were thus called because they had fallen from the common stature of men, and allege as proof-pa.s.sage Numbers 13, 33, from which it appears that giants possessed huge bodies like the Anakim and Rephaim. Which of these are right, I do not decide, especially since it is certain that a theory of all words can not be given, nor their origin demonstrated.

121. But here another question obtrudes itself: Why should those born from the sons of G.o.d and the daughters of men alone have differed from the ordinary stature of man? I have no other answer than that the text says nothing of stature in this place. In Numbers 13, 33 it is said: "There we saw the giants, the sons of Anak, who come of the giants: and we were in our sight as gra.s.shoppers, and so we were in their sight." There hugeness of body is shown, but not here; therefore they may be called giants for some other reason than ma.s.sive stature.

122. To give my opinion of the word, I hold it is to be taken neither in the sense of the neuter nor of the pa.s.sive, but of the active, inasmuch as the word "_naphal_" is often used in the sense of the active, though it does not belong to the third conjugation, in which almost all transitive verbs are found. Thus in Joshua 11, 7: "So Joshua came, and all the people of war with him, against them by the waters of Merom suddenly, and fell upon them." If the verb is construed as neuter, as if Joshua and his men had fallen before the enemies, history will object; for the meaning is that they fell upon the enemies and suddenly overpowered them.

123. Therefore, this pa.s.sage and other, similar ones prompt me to understand "_nephilim_" to designate not bulk of body, but tyranny and oppression, inasmuch as they domineered by force, making no account of law and honor, but merely indulging their pleasure and desire.

Rightful rulers the Scripture calls shepherds and princes, but those who rule by wrong and violence are rightly called "_Nephilim_,"

because they fall and prey upon those beneath them.

Thus in Psalm 10: "He croucheth and humbleth himself and _Venaphal Baa Zumaf Helkaim_ (falls with his strong ones upon the poor)". The Holy Spirit speaks there of the reign of the Antichrist, whom he describes as raging so furiously as to crush what he can, and, at all events, to bend what he cannot crush, so that afterward he may suppress with all his strength what has been bent. For _baazuma_ can be indifferently rendered by "with his strength," or "with his strong ones." This power, he says, he uses only against those who are _Hilkaim_, that is the poor, such as have previously been in some state of affliction.

Others who excel in power, he worships so as to draw them over to his side.

124. Accordingly I interpret "giants" in this pa.s.sage not as men of huge stature, as in Numbers 13, 33, but as violent and oppressive; as the poets depict the Cyclopeans, who fear neither G.o.d nor men, but follow only their desires, relying upon their strength and power. For the oppressors sit enthroned in majesty, sway empires and kingdoms, and arrogate to themselves even spiritual power, but use such power against the Church and the Word of G.o.d for the gratification of their l.u.s.t.

125. Observe here the strange counsel of G.o.d, commanding us to fear the authorities, to obey, serve and honor them, while at the same time the threats and dreadful reproofs which he administers are almost invariably directed against those in authority, against kings and princes, as if G.o.d proceeded against them with a peculiar hatred.

Scripture enjoins upon us to honor authority, but itself does not honor it; rather it destroys it with a threat of the gravest penalties. Scripture enjoins us to fear authority, but itself appears to despise authorities, inasmuch as it does not commend but threatens.

126. Does not Mary earnestly declaim in her song against princes, Luke 1, 51-53: "He hath scattered the proud in the imagination of their heart. He hath put down princes from their thrones, and hath exalted them of low degree. The hungry he hath filled with good things; and the rich he hath sent empty away"? If we believe this to be true, who would wish to be found among authorities, for whom so certain perdition is prepared and imminent? Who would not prefer to live on a lowly plane and suffer hunger? The second psalm accuses the authorities of the gravest crime when it says that they place themselves with united strength and efforts in opposition to G.o.d and his anointed and render violence to his kingdom. "Thou hast made of a city a heap, of a fortified city a ruin," Is 25, 2. The whole Bible abounds with like sentiments.

127. Thus, the Bible does not honor the authorities, but threatens them with danger, and drags them into manifest contempt; and still with consummate care it commands us to reverence and fear them, and to render them all manner of service. Why is this? Surely because G.o.d himself desires to punish them, and has reserved vengeance for himself instead of surrendering it to their subjects. Jeremiah argues in chapter 12, 1, concerning the prosperity of the way of the unG.o.dly, and yet the Lord is righteous. But he concludes: "Thou, O Lord, fattenest them and preparest them for the sacrifice."

128. So might it be said that the authorities are G.o.d's swine, as it were; he fattens them, gives them wealth, power, fame and the obedience of their subjects. They are not pursued, while they themselves pursue and oppress others; they suffer no injury, but they inflict it upon others; they do not give to others, but rob them until the hour comes when, like fattened swine, they are slaughtered. Hence the German proverb: A prince is a rare bird in the kingdom of heaven or, princes are wild game in heaven.

129. Accordingly, those whom Moses calls here "_Nephilim_," which is an odious and disgraceful name, were without doubt the lawful administrators of Church and State. But because they did not use their office as they should, G.o.d marks and brands them with this opprobious name. As we, in this corrupt state of nature, are unable to use the least gift without pride, so G.o.d, most intolerant of pride, thrusts the mighty from their throne, and leaves the rich empty.

130. I accept, then, the word "_Nephilim_" as having an active signification, being equivalent to tyrants, oppressors, revelers. I believe, furthermore, as has been the case with other languages also, that Moses has transferred the usage of this word from his own times to those before the deluge, after changing somewhat its meaning, inasmuch as these degenerate descendants of the sons of G.o.d abused their power and position for the oppression of the good, just as those Anakim were tyrants relying upon bodily strength, and so Moses will presently show.

V. 4b. _And also after that, when the sons of G.o.d came in unto the daughters of men, and they bare children to them; the same were the men that were of old, the men of renown._

131. Jerome[1] renders: _Isti sunt potentes a seculo_ (these are mighty men from the beginning). But the word _seculum_ (olam) does not here signify duration of time, nor does it predicate extent. These giants did not exist from the beginning, they were not born until the sons of G.o.d had degenerated. But _seculum_ (olam) connotes a second predicate, that of substance, so that Moses explains the nature of the power in which they trusted to have been secular or worldly. They despised the ministry of the Word as a vile office; therefore they seized upon another office, a secular one. The very same thing our Papists have done. It has pleased them better to hold ample revenues and worldly kingdoms than to be hated of all men for the sake of the Gospel.

[Footnote 1: So also the A. V. and the R. V., while Luther has by no means the philological science against him. Mundus, seculum, aion, and olam are used to express the same conception. Translator.]

132. As far as Moses is concerned, the noun _olam_ designates the world itself, and also age or time. Hence it is to be carefully noted when _olam_ (_seculum_) signifies duration of time, and when it signifies "world" in the Scriptures. Here it signifies of necessity "world," for they did not exist from the beginning.

133. This clause, then, aptly describes the power they had received, not from the Church, nor from the Holy Spirit, but from the devil and the world. It is, as it were, the counterpart of what Christ says before Pontius Pilate, John 18, 36: "My kingdom is not of this world."

The servants of the Word struggle with hunger, and they labor under the hate of all cla.s.ses. In consequence, they cannot exercise tyranny; but those who possess kingdoms, who govern states, who possess castles and domains, are equipped for exercising tyranny.

134. This clause contains also a suggestive reference to the small Church with her few souls. These are cross-bearers without wealth; but they possess the Word. Their only wealth is what the world despises and persecutes. The Nephilim, on the other hand, or giants, usurp as the descendants of the patriarchs the splendid name of the Church, and possess also kingdoms. They exercise dominion, and pursue the miserable Church in their power. In accordance therewith Moses calls them mighty before, or in, the world; or worldlings and temporal potentates.

135. What Jerome renders _viri famosi_ (famous men) is, in Hebrew, "men of name," that is, renowned or famous in the world. Moses touches here also upon the sin of the Cyclopeans, who, possessing everything in the world, possessed also a famous name and were renowned throughout the world; while, on the contrary, the true sons of G.o.d, namely Noah and his sons, were held in the greatest scorn and regarded as heretics, as sons of the devil, as a blot upon the grandeur of Church and State. So is it now with us. Christ testifies in Matthew 24, 37, that the last times resemble the times of Noah.

136. Moses had before testified that the Holy Spirit would be taken from the wicked and they would be sent in the ways of their own desire. They were, accordingly, such rascals as the pope today with his cardinals and bishops, who are not only styled princes and possess kingdoms, but also take to themselves the name of Church, so as to subject us as heretics to the ban, and securely to condemn us. They do not permit themselves to be called tyrants, nor wicked, nor temple-robbers. They wish to be styled most kind, holy and reverend gentlemen.

137. The meaning, therefore, is not that which Lyra follows when he understands "famous" as "notorious." As the world does not call the pope Antichrist, but ascribes to him the name of the greatest saint and admires him as if he and his carnal creatures were filled with the Holy Spirit and incapable of error, and therefore humbly worships whatever he commands or advises--exactly so those giants had a n.o.ble name and were held in admiration by the whole world. On the contrary, Noah with his followers was condemned as a rebel, as a heretic, as a traducer of the dignity of State and Church. So today do bishops regard us who profess the Gospel.

D. THE SIN AGAINST THE HOLY SPIRIT.

138. This pa.s.sage furnishes a description of the sins with which that age was burdened: Men were averse to the Word; they were given over to their own l.u.s.ts and reprobate minds; they sinned against the Holy Spirit by persistent impenitence, by defending their unG.o.dly behavior and by warring upon the recognized truth. Yet with all these blasphemies they retained the name and authority, not only of the State, but also of the Church, as if G.o.d had exalted them to the place of the angels. When this was the state of things, and Noah and Lamech with their pious ancestor Methuselah taught in vain, G.o.d turned them over to the desires of their hearts (Ps 81, 12) and maintained silence until they should experience the flood, the prophecy of which they refused to believe.

139. This is falling away from G.o.d and Church and entering upon illicit marriage. One sin, unless corrected at once, will lead to another, and so on indefinitely until the state is reached which Solomon describes in Proverbs 18, 3, "When the wicked cometh, there cometh also contempt, and with ignominy Cometh reproach." They who thus sin, even if afterward rebuked, do not heed. They imagine they stand in need of no instructor, and think they represent a just cause.

They do not believe in a life after this, or even hope for salvation, while living in open sin. Notwithstanding, scorn and shame shall overwhelm them. It was this persistent impenitence and consummate contempt for the Word that impelled G.o.d to visit all flesh with a universal flood.

IV. G.o.d'S REPENTANCE AND GRIEF THAT HE MADE MAN.

A. THE REPENTANCE OF G.o.d.

1. The Words, "The wickedness of man was great."

a. How Luther used these words against the doctrine of free will; how the advocates of free will falsely interpreted them, and how they are refuted 140-141.

* Concerning free will.

(1) Augustine's doctrine of free will misinterpreted by the schools 140.

(2) The schools unreasonably defend it 141.