42. It is probable that also Eve lived to the age of 800 years and saw this great posterity. What must have been her concern, how great her labors, how devoted her toils, in visiting, in teaching, and in training her children and grandchildren. And what must have been her crosses and sighs, when the generation of the Cainites opposed with so much determination the true Church, although some of them were even converted by the uncovenanted mercy of God.
43. Truly that primeval time was a "golden age," in comparison with which our present age is scarcely worthy of being called the age of mud. During those primeval centuries, there lived at the same time nine patriarchs, together with their posterities, and all of them in harmony concerning the faith in the blessed seed! All these glorious things Moses just mentions, but does not explain; otherwise this would be the history of histories.
| III. | ENOCH. | |||
| 1. | Why Moses writes the history of Enoch and not that of the other patriarchs before the flood [43-45]. | |||
| 2. | How it is to be understood that Enoch led a godly life and how the monks interpret this falsely [46]. | |||
| 3. | Enoch's prophecy cited by Jude and where Jude received it [47]. | |||
| 4. | Enoch's exceptional courage and how he opposed Satan and the world [48]. | |||
| 5. | The length of time he led a godly life; and Moses justly praises him [49]. | |||
| 6. | Why Enoch is so greatly praised [50]. | |||
| 7. | The tenor of his preaching [51]. | |||
| 8. | He by no means led the life of a monk [51]. | |||
| 9. | How he was missed. "He was not" [52]. | |||
| * | Enoch's ascension a proof of the resurrection of the dead [52]. | |||
| 10. | The effect of his ascension upon his father and grandfather [53-55]. | |||
| 11. | Whether the other patriarchs living then at once knew that he ascended; and how such news affected them [54-56]. | |||
| * | The cross must always precede consolation [54]. | |||
| 12. | Why God took Enoch [55]. | |||
| * | The news of Enoch's ascension must have quickened the holy patriarchs [56]. | |||
| 13. | Enoch's ascension a sign that a better life is offered to man [57]. | |||
| 14. | How Enoch walked and lived before God [58]. | |||
| 15. | Enoch a man as we are and yet God took him [58]. | |||
| * | 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 God 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 pass 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 God. Did not Adam also, and Seth, and Cainan, together with their descendants—did not all these, also, walk with God? Why, then, does Moses ascribe this great honor to Enoch only? And is the fact that God took Enoch to be understood as if the other patriarchs are neither with God nor living? Yes, they all, like Enoch, now live with God, and we shall behold them all, at the last day, shining 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 God, yet, also they "walked with God." 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 worship of God began to flourish; and as a result holy men once more "walked with God." 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: