CHAPTER IV.

Produced by Ron Swanson

LUTHER ON SIN AND THE FLOOD

COMMENTARY ON GENESIS

BY

JOHN NICHOLAS LENKER, D.D.

TRANSLATOR OF LUTHER'S WORKS INTO ENGLISH;

AUTHOR OF "LUTHERANS IN ALL LANDS"

VOL. II

SECOND THOUSAND

The Luther Press

MINNEAPOLIS, MINN., U.S.A.

1910

_DEDICATION_.

To all interested in studying the Christian Missionary problems of

"the last times" of the modern world, this volume is dedicated.

Copyright, 1910, by J. N. LENKER.

_FOREWORD_.

The first volumes of the "American Luther" we selected for publication

were his best commentaries, then eight volumes of his Gospel and

Epistle sermons and one volume of his best catechetical writings.

These rich evangelical works introduced us to the real Luther, not the

polemical, but the Gospel Luther. They contain the leaven of the

faith, life and spirit of Protestantism. We now return to his

spiritual commentaries on the Bible which are the foundation of all

his writings. The more one reads Luther the greater he becomes as a

student of the One Book.

Contents of This Volume.

This, the second volume of Luther's great commentary on Genesis,

appears now in English for the first time.

It covers chapters four to nine inclusive of Genesis. The subjects

discussed are: Cain's murder, his punishment, Cain's sons, Seth and

his sons, the wickedness of the old world, the ark, Noah's obedience,

the universal destruction, the salvation of Noah's family, his

sacrifice, his blessing, the rainbow covenant, Noah's fall, Ham cursed

and Shem and Japheth blessed. These great themes are discussed by

Moses and Luther. They have vital relations to problems pertaining to

the end of the modern world. Our hope and prayer are that God may use

this volume to make the book of Genesis and the whole Old Testament a

greater spiritual blessing to the Church and that it may serve the

servants of God in these latter days in calling people to repentance,

faith and prayer like Noah and Luther did.

In his "Dear Genesis" Luther proved that the free Evangelical religion

he taught was not new, but as old as the first book of the Bible, and

that it does not consist in outward forms, organizations and pomp, but

in true faith in Christ in our hearts and lives. Genesis contains the

only historic records accessible of the first 2364 years of the 4004

years before Christ. It is worthy of study in our day as it was in the

days of the Reformation.

Acknowledgments.

Luther advised no one should translate alone and he practiced what he

taught. We have followed his rule and example. Pastor C. B. Gohdes of

Baltimore translated chapter six and President Schaller of Milwaukee

Theological Seminary, chapters five, seven, eight and nine.

Inaccuracies may be due to the revision and editing, and not to the

translators, for every good translation must be fluent and idiomatic,

to secure which is the most difficult task. Pastor Gohdes also

rendered valuable help in the final revision of parts. The translation

of the analyses is by the undersigned.

The few last pages of the first edition of volume one we revised and

reprint in this volume in order to make the pages of each volume of

our edition to correspond with the German and Latin volumes of the

Erlangen edition. The paragraphs are numbered and the analyses given

according to the old Walch edition.

_Luther and World-Evangelization_.

In translating Luther into practical English in practical America, and

in this age that is growing more and more practical, we need to be

reminded that this work is for practical use and purposes. Luther was

radical along Bible lines in applying the truth personally and to the

world.

It is a year since the last volume of the "American Luther" appeared.

The delay was caused by an effort to raise the work to a higher

standard and by the publication of a book on "The True Place of

Germans and Scandinavians in the Evangelization of the World", not a

revision of, but a new companion volume to "Lutherans In All Lands"

that appeared seventeen years ago. By comparing these two books one

has the best evidence of the marvelous progress of God's Kingdom in

recent years, and the growing world-significance of Luther's

evangelistic writings. Evangelization at home and abroad is the

popular religious theme today in the German fatherland and in the

whole Protestant world. The word "world" is becoming so common its

full meaning is not appreciated. When world-evangelization is

discussed, it is too often from the standpoint of the nation

discussing it. Each nation is so active in its own work that it fails

to appreciate what others are doing. For example how little the world

missionary conferences in English lands have to say of the German and

Scandinavian missions and the Reformed Churches of the Lutheran work.

Hence the fruits of Luther's evangelical writings are underestimated

by the English people. It is opportune to translate not only Luther

but also the best fruits of those writings in various languages during

the past 400 years, especially since the memorable date of 1917 is

soon to be celebrated by universal Protestantism. Luther in all

languages and Lutherans in all lands go together. We ought to consider

most carefully the great Reformer in his relation to the modern world

and modern world-evangelization. The known world in his day was not so

large. He had, however, a clear view of it all in his writings, which

is due to his faithful study of the Scriptures. The Bible gave him a

knowledge of the world, including all lands and all times. His

commentary of eleven volumes on Genesis illustrates this. The first

volume on Genesis treats of the first part of the ancient world; the

second volume, the one before us, treats of the second part and end of

the old world. This Luther would have us apply to the last times of

the modern world.

Luther Educational and Devotional.

Here, as everywhere in his catechisms, sermons and commentaries,

Luther is unique among religious authors in that he is both

educational and devotional, appealing equally to head and heart. He is

"religiously helpful and intellectually profitable," covering every

phase of religious, moral and social conditions, and touching every

interest of humanity. "His words went to the mark like bullets and

left marks like bullets." Being beyond criticism they have a unique

place to fill in the literature and libraries of the world.

Although the cry, "Read Luther!" has been raised here in the new world

the multitudes of the English people are not rushing for his writings,

as the Germans did when they first appeared in the old world, under

conditions similar to what they are in America at present. If asked

what made the German people what they are, the answer is, these

writings, so universally circulated and read. If the Anglo-Saxons

appreciated their educational and devotional value the 35,000 copies

circulated the last seven years would easily, as a professor

suggested, be increased to a hundred thousand copies.

Nations Helping Nations.

The world-consciousness is growing, so is the national consciousness.

Both are characteristic of our times. Perhaps never did the national

spirit develop as in recent years. The great powers, instead of

dividing China, witness the national spirit growing everywhere--in

Japan, China, India, Africa, South America, Norway, Sweden, as well as

in Germany, England, Russia and the United States. This is a good

sign, for the world-family is composed of nations, and each nation has

at least one talent not to be crushed, but with which to serve all the

others. One serves the world when he serves his nation. Luther's

words, "I live for my countrymen", illustrates this. It is not the

nations that have the largest armies and navies that are the greatest

blessing to the world, but the nations that work out the best

Christian civilization for the world to imitate and send over the

earth the best farmers to show other nations and tribes how to

cultivate the earth, the best teachers, preachers and authors to train

the people, the best medical skill to relieve human suffering, the

best mechanics and servants, the greatest philanthropists, the best

Christians. In educational, industrial, medical and charitable mission

work the nations dominated by Luther's writings stand high. Nations,

like individuals, are the greatest which serve others best; not the

nations which have the most territory, but nations which do the

greatest service for the whole human family. The students missionary

movement develops men, and the laymen's missionary movement raises

money. Both are needed, but men must be trained to do their work in

the best way and the money be used to bring the best results. Hence

nations should help and study one another most carefully with this in

view. Luther and his writings in the evangelization of Europe ought

not to be overlooked in the evangelization of other continents. By

helping abroad the home does not suffer. Among American Lutherans the

Norwegians prove this, for they have done the most for the heathen and

have the best home mission work.

Transition and Translation or Transition and Revolution.

While we are translating Luther for all Anglo-Saxons, we do not

overlook the fact that Luther's disciples, Germans and Scandinavians,

are themselves being translated, or are in a state of transition. The

translation of a people and of their literature or spirit clearly

presents a double problem, both sides of which demand at once the most

careful work. The translation of both the people and their literature

should run parallel and in the same, and not in an opposite,

direction. Germans and Scandinavians have always, and do still, make

the fatal blunder of translating from English into their own

languages, instead of from their languages into English. They thus

cross one another's path never to meet again. Their children and

grandchildren, however, find it easier to translate into English,

their mother tongue; but, alas, they have little interest in doing it.

They make the mistake in thinking their old thoughts and classics are

not needed in the new language. Their motto seems to be, "new

literature for the new language", when to the English public, if not

to themselves, the old writings would be the newest. It is marvelous

how wide-awake preachers are mislead.

Best Literature is Translations.

People who are prejudiced against translations, forget that the Bible

and our best literature are translations of the classics of the

world's leading languages. Translations should be welcomed by a people

who themselves are in a state of translation, especially if the

translations are from their mother tongue into the language they are

learning. What endless friction and confusion would be avoided, if

people and their life and literature were translated at the same time.

As we have said, a transition of a people without a translation of

their literature is no transition, but a revolution. To this various

church bodies witness. During the transition of language the best

literature for the children to read is the translations of the

classics of the language of the parents. There may be better

literature, but not for these particular children, if the unity of the

family life is to be perpetuated. Hence it becomes a vital concern

that both children and parents understand that the best literature for

them is such translations. But where are the German or Scandinavian

teachers and preachers who are enthusing over putting this thought

deep into the family life of their congregations.

A Lesson from Luther and Wesley in America.

What unwisdom even to attempt to build up the Lutheran Christian life

in free, aggressive Protestant Anglo-Saxon civilization without

Luther's writings in good Anglo-Saxon! Muhlenberg (b. 1711; d. 1787)

and Wesley (b. 1703; d. 1791) came to America about the same time.

Wesley returned home in 1738 after a stay of two years in the south.

Muhlenberg spent his ministerial life of 45 years (1742-1787) in

America, in the Keystone state, in and near Philadelphia, the

metropolis of the new world. When the two Palatinate Germans from

Limerick County, Ireland, Philip Embury and Barbara Heck, a

lay-preacher and a godly woman, held the first Methodist service in

America, in 1766, in New York City, the Lutheran faith had been

planted here by the Dutch since 1657 in the same city, by the Swedes

on the Delaware since 1639, (Torkillus), by the Germans since 1708

(Kocherthal); Muhlenberg had arrived in Philadelphia in 1742, built

churches the following year in Philadelphia and "The Trappe", and

organized the Synod of Pennsylvania among its 60,000 Lutherans in

1748. All these Lutherans to some extent learned, preached and

confirmed in English. Muhlenberg was naturalized in 1754 as a subject

of Great Britain. This and his stay in England gave an Anglican turn

to his German pietism. When we became a free people in 1776, the

Methodists had only 20 preachers and 3418 members in America and less

than 76,000 followers in Europe from which to receive immigrant

members, while the Lutherans were strong here and in Europe. Today

American Methodists report 60,737 churches, and the Lutherans 13,533.

Why did Wesley's followers become the dominating religious force in

America? Not because Wesley and his writings were greater than Luther

and his writings. Methodists did not bear Wesley's name, but they did

have his spirit and writings. Even to the present day every Methodist

preacher must pass an examination in Wesley's writings before

ordination. Where were Luther's spirit and writings among his early

American followers?

Language is no more a barrier to Luther's spirit than to Wesley's.

Methodism forged its way from English into German, Norwegian, Danish

and Swedish and among Indians, Mexicans and Negros. People, regardless

of language, color or condition, could not help but learn what real

spiritual Methodism is. It was preached and sung in such simple, plain

Anglo-Saxon, and in good translations, that it could not be

misunderstood nor misrepresented. Wesley's simple evangelical message

was abroad in the land in the hearts of the people. But the

evangelical voice of Luther, the prince of translators, was hardly

heard and even today the English world has no clear popular view of

what spiritual Evangelical Lutheranism is. Often when they speak of

it, they seem to think it is the opposite of what it is. Germans,

Scandinavians and all know the spiritual side of Methodism, but the

English world does not know the spiritual side of Lutheranism, and it

never will until Luther's spiritual writings are translated into

readable English and circulated broadcast over the land, and the

hearts of the people come into direct and close touch with the heart

of the great Reformer himself.

The English world knows the statistics, the numerical strength of

Lutherans. That needs no apology. But what does need a defense among

Americans is the spirituality of the Lutherans. That is developed by

the translations into the plainest vernacular of God's Word and

Luther's evangelical sermons and commentaries. These are the best

literature for young Germans and Scandinavians. Although translations,

and not perfect, they are the best for them. The Bible first; Luther's

spiritual writings second, not first nor third. Have not Lutherans in

America been following the disciples of Luther instead of Luther;

while Methodists have followed Wesley and not Wesley's disciples. The

Dutch, Swedish and German Lutherans in the east, all learned English.

We say it was a transition, but was it not a revolution? Their history

stands forth as beacon lights of warning to the polyglot Lutherans

migrating to the ends of earth and learning all languages. They will

no more keep up their faith with one language than the English nation

will keep up their trade by refusing to learn other languages. Strange

it is that nations can learn and use other languages in one line and

not in another--the English in church work and not in trade; the

Germans in trade, but not in church work.

It is said there are 30 million people in the United States with some

German blood in their veins. Two thirds of these, or 20 millions, may

be said to have some Lutheran mixture in their makeup, but only one

and a half million of these 20 millions are communicant members of

English and German Lutheran churches. What people in America can show

a worse religious record? Yet the tenders of the sheep and lambs are

afraid to feed them in the only way they can be fed. Verily whatever

you sow, that shall you also reap. Lift up your eyes, behold the

harvest! Can you not discern the signs of the times?

It is no wonder that the United States Census of 1890, the latest

reliable statistics on the subject, gave the number of Lutheran

communicants using only English in this English land at 198,907;

General Synod 143,764; United Synod South 37,457; General Council

14,297; Ohio Synod 287; Missouri Synod 1,192--after 150 years of work.

Our good German and Scandinavian parents, in the light of these

figures, need not fear losing many members to purely English churches.

"Reading Luther" in German, Swedish, Norwegian and English will bring

better results to old and young than if read only in one language. The

Church of the Reformation is not one-tongued, but many-tongued.

English Luther in German and Scandinavian Churches.

April 12th, 1910, became a memorable date in the North-west by the

introduction of the Scandinavian languages into all the high schools

of Minneapolis. German and Scandinavian taxpayers are gradually

becoming more interested in having their children learn the language

of their mothers in the public schools. This will prove to be a great

blessing to children and home, society and state. The Church however

will blunder, if she thinks there will now be no need of circulating

English literature in German and Scandinavian congregations.

Translating Luther and teaching German and Scandinavian are two ways

of doing the same thing, for language is not an end, but a means to an

end. Many young people are being confirmed in English and they often

attend services in foreign languages. Many know more of the language

than of the matter preached. When weak in the language they understand

better what is preached if they are familiar with the thought. The

reason many do not appreciate a sermon with the Luther ring is because

they are familiar with neither the language nor the thought. Hence the

need of our young people becoming familiar with Luther's sermons and

commentaries in English. One understands better in a strange language

what he is familiar with. This familiar knowledge would help to bridge

the chasm between Lutheran parents and children. Ask parents and they

will tell about the "Old Luther Readers," in their native land and

tongue. All admit that if the young people are not interested to read

Luther in English, they will never read him. All who do will the

better understand sermons in German and Scandinavian. The universal

reading of the English Luther, on the part of the young people, will

therefore help, and not harm, the German and Scandinavian

congregations. Luther's teachings thoroughly understood in a living

way will bind the young to their Christian convictions, as much as the

knowledge of a language binds them to that language. The passive

interest therefore, on the part of German and Scandinavian pastors and

congregations in circulating the English Luther, as far as their young

people are concerned, should give way to active interest, for the sake

of their own work in the future. It is important to learn your

mother's language. You may do that and forget her faith--Better retain

the faith than the language.

J. N. Lenker.

The Fiftieth Day (Pentecost), 1910.

Minneapolis, Minn.

COMMENTARY ON GENESIS.

CHAPTER IV.

IV. CAIN MURDERS HIS BROTHER; CALLED TO ACCOUNT.

A. HOW CAIN MURDERED HIS BROTHER.

1. What moved Cain to commit murder 107.

2. Cain's hypocritical actions in concealing his anger that he

might the more easily commit the murder 108-109.

* Cain the picture of all hypocrites 110-129.

* The attitude of hypocrites to their neighbors. Also, how we

are to view the efforts of the pope and bishops in behalf of

peace and unity 111-112.

* Against what people we should most guard 112.

3. How Cain listened to no warning in his thoughts of murder

113.

* Complaint of the world's attitude to good admonition 114.

* The ways of the hypocrite. Also, why falsehood wears a

friendly aspect 115.

4. Whether Cain's passion to murder Abel was noticeable 115.

5. Cain took no notice of Abel's sighing and praying 116.

* The origin of man's cruel and tyrannical nature 117.

B. HOW CAIN WAS CALLED TO ACCOUNT, AND HIS BEHAVIOR.

1. Who questioned Cain, and his defiant actions 118.

2. Cain accused himself most when he tried to clear himself 119.

* Liars speak against themselves, as is proved by examples

119-120.

3. Cain's vindication more foolish than that of the first

parents in paradise 121.

* St. Martin will absolve the devil if he repents 122.

* Whoever excuses his sin follows the example of Satan and

makes his case worse 123.

4. How Cain heaps sin upon sin 124.

5. Cain despairs and is in a worse state than our first parents

after their fall 125.

6. How Cain placed himself in a position where nothing could

help him 126.

7. Gently accused, and yet defiant 127.

8. Cain has not the least reverence for God or his father 128.

* This is a picture of all hypocrites 129.

9. How his defense ends 130.

* How man ought to act when his conscience accuses him of sin

131.

* The hypocrite's actions when his conscience is awakened, and

what he is to do 132-133.

10. In Cain's defense wickedness and folly are mingled 134.

* How God reveals hypocrites 135.

* Moses says much in few words 136.

* Whether Abel and our first parents anticipated Cain's murder

137.

* Without a thought of what might restrain him, Cain commits

the deed 138.

* The picture of the sacrifice of Iphigenia applied to Moses'

description of Cain's murder 139-140.

* Cain's is no ordinary murder, and how he differs from other

murderers 141.

* The hypocrite's hatred is different from other hatred, and is

found among the Jews and the Papists 142-143.

* Cain the father of all murderers 144.

* How the first parents felt over this whole affair 145.

a. Their grief was so great that they could not have endured

without special divine comfort 146.

b. Their severe trial in view of the first sin 147.

c. Very likely because of this murder they refrained so long

from bearing children 148.

* Whether the first parents had at the time more children

than Cain and Abel 148.

* Why Cain slew Abel, and how he did it 149.

11. The time and occasion when Cain was called to account 150.

12. Adam with the authority of God calls Cain to account 152.

IV. HOW CAIN MURDERED HIS BROTHER AND WAS REQUIRED TO GIVE AN ACCOUNT,

AND HOW HE CONDUCTED HIMSELF.

A. How Cain Murdered His Brother.

V. 8a. _And Cain told (talked with) Abel his brother._

107. Our translation adds that Cain said: "Let us go out doors." But

this is one of the comments of the rabbins, whose relative claim to

credit I have fully shown on a previous occasion. Lyra, following the

invention of Eben Ezra, relates that Cain told his brother how

severely he had been rebuked of the Lord. But who would believe

statements for which there is no authority in the Scriptures? We hold

therefore to an explanation which has the warrant of the Scriptures,

namely that Cain, finding himself rejected of God, indulged his anger,

and added to his former sins contempt of his parents and of the Word,

thinking within himself: "The promised seed of the woman belongs to me

as the first-born. But my brother, Abel, that contemptible,

good-for-nothing fellow, is evidently preferred to me by divine

authority, manifest in the fire consuming his sacrifice. What shall I

do, therefore? I will dissemble my wrath until an opportunity of

taking vengeance shall occur."

108. Therefore the words, "Cain told Abel his brother," I understand

to mean that Cain, dissembling his anger, conducted himself toward

Abel as a brother, and spoke to him and conversed with him, as if he

bore with good nature the sentence pronounced upon him by God. In this

manner also Saul simulated an attitude of kindness toward David. "I

know well," said Saul, "that thou shalt surely be king," 1 Sam 24, 20;

and yet he was all the while planning to prevent this by killing

David. Just so Cain now conversed with Abel his brother, and said: I

see that thou art chosen of the Lord; I envy thee not this divine

blessing, etc. This is just the manner of hypocrites. They pretend

friendship until an opportunity of doing the harm they intend presents

itself.

109. That such is the true sense of the passage, all the circumstances

clearly show. For if Adam and Eve could have gathered the least

suspicion of the intended murder, think you not that they would either

have restrained Cain or removed Abel, and placed the latter out of

danger? But as Cain had altered his countenance and his deportment

toward his brother, and had talked with him in a brotherly manner,

they thought all was safe, and the son bowed to and acquiesced in the

admonition of his father. The appearance deceived Abel also, who, if

he had feared anything like murder from his brother, would doubtless

have fled from him, as Jacob fled from Esau when he feared his

brother's wrath. What, therefore, could possibly have come into the

mind of Jerome when he believed the rabbins, who say Cain was

expostulating with his brother?

110. Accordingly, Cain is the image and picture of all hypocrites and

murderers, who kill under the show of godliness. Cain, possessed by

Satan, hides his wrath, waiting the opportunity to slay his brother

Abel; meanwhile he converses with him, as a brother beloved, that he

might the sooner lay his hands upon him unawares.

111. This passage, therefore, is intended for our instruction in the

ways of murderers and hypocrites. Still Cain talks in a brotherly

manner with his brother, and, on the other hand, Abel still trusts

Cain as a brother should trust a brother; and thus he is murdered, and

the pious parents meanwhile are deceived.

Just so the pope and the bishops of our day talk and confer much

concerning the peace and concord of the Church. But he is most

assuredly deceived who does not understand that the exact opposite is

planned. For true is that word of the Psalm, "The workers of iniquity

speak peace with their neighbors, but mischief is in their hearts," Ps

28, 3. For it is the nature of hypocrites that they are good in

appearance, speak kindly to you, pretend to be humble, patient and

charitable, give alms, etc.; and yet, all the while they plan

slaughter in their hearts.

112. Let us learn, then, to know a Cain and especially to beware when

he speaks kindly, and as brother to brother. For it is in this way

that our adversaries, the bishops and the pope, talk with us in our

day, while they pretend a desire for concord, and seek to bring about

doctrinal harmony. In reality, if an opportunity of seizing us and

executing their rage upon us should present itself, you would soon

hear them speak in a very different tone. Truly, "there is death in

the pot," 2 Kings 4, 40; and under the best and sweetest words there

lies concealed a deadly poison.

V. 8b. _And it came to pass, when they were in the field, that Cain

rose up against Abel his brother, and slew him._

113. Here you see the deceptive character of those alluring words.

Cain had been admonished by his father with divine authority to guard

against sin in the future, and to expect pardon for that of the past.

But Cain despises the twofold admonition, and indulges his sin, as all

the wicked do. For true is the saying of Solomon, "When the wicked

cometh, there cometh also contempt, and with ignominy cometh

reproach," Prov 18, 3.

114. Our ministry at the present day deserves no blame. We teach, we

exhort, we entreat, we rebuke, we turn ourselves every way, that we

may recall the multitude from security to the fear of God. But the

world, like an untamed beast, still goes on and follows not the Word,

but its own lusts, which it tries to smooth over by a show of

uprightness. The prophets and the apostles stand before us as

examples, and our own experience is instructive, also. Our

adversaries, so often warned and convicted, know they are doing wrong,

and yet they do not lay aside their murderous hate.

115. Learn, then, what a hypocrite is; namely, one who lays claim to

the worship of God and to charity, and yet, at the same time, destroys

the worship of God and slaughters his brother. And all this semblance

of good-will is only intended to bring about better opportunities of

doing harm. For, if Abel had foreseen the implacable wrath and the

truly diabolical anger, he would have saved himself by flight. But as

Cain betrayed no such anger, uttered a friendly greeting and

manifested his usual courtesy, Abel perished before he felt any fear.

116. There is no doubt that Abel, when he saw his brother rising up

against him, entreated and implored him not to pollute himself with

this awful sin. However, a mind beset by Satan pays no regard to

entreaties, nor heeds uplifted hands, but as a father's admonition had

been disregarded, so now the brother is spurned as he pleads upon his

knees.

117. Light is cast here upon the bondage to Satan by which our nature,

entangled in sins, is oppressed. Hence Paul's expression, "children of

wrath," Eph 2, 3, and the declaration that such are taken captive by

Satan unto his will, 2 Tim 2, 26. For when we are mere men; that is,

when we apprehend not the blessed seed by faith, we are all like Cain,

and nothing is wanting but an opportunity. For nature, destitute of

the Holy Spirit, is impelled by that same evil spirit which impelled

wicked Cain. If, however, there were in any one those ample powers, or

that free will, by which a man might defend himself against the

assaults of Satan, these gifts would most assuredly have existed in

Cain, to whom belonged the birthright and the promise of the blessed

seed. But in that very same condition are all men! Unless nature be

helped by the Spirit of God, it cannot maintain itself. Why, then, do

we absurdly boast of free-will? Now follows another remarkable

passage.

B. How Cain Had to Give an Account, and His Conduct.

V. 9. _And Jehovah said unto Cain, Where is Abel thy brother? And he

said, I know not: Am I my brother's keeper?_

118. Good God! into what depth of sin does our miserable nature fall

when driven onward by the devil. Murder had been committed on a

brother, and perhaps murdered Abel lay for days unburied. Thereupon,

as Cain returned to his parents at the accustomed time, and Abel

returned not with him, the anxious parents asked him: Cain, thou art

here, but where is Abel? Thou hast returned home, but Abel has not

returned. The flock is without their shepherd. Tell us therefore,

where thy brother is. Upon this, Cain, becoming abusive, makes answer

to his parents, by no means with due reverence, "I know not: Am I my

brother's keeper?"

119. But it happened to Cain as to all the wicked, that by excusing

himself he accused himself, according to the words of Christ, "Out of

thine own mouth will I judge thee, thou wicked servant," Luke 19, 22.

Also the heathen had a striking proverb among them, "A liar ought to

have a good memory." Such was the judgment of heathen men, though they

knew nothing of the judgment of God and of conscience, and had nothing

to guide their judgment but their experience in civil affairs. And

true it is that liars run much risk of being discovered and unmasked.

Hence the Germans have the proverb, "A lie is a very fruitful thing."

For one lie begets seven other lies, which become necessary to uphold

the first lie. And yet it is impossible, after all, to prevent

conscience from arousing and betraying itself at times, if not in

words, then in gestures. This is proved by numberless examples. I will

cite only one example here:

120. In Thuringia there is a small town in the district of Orla,

called Neustadt. In this town a harlot had murdered her infant, to

which she had secretly given birth, and had thrown it, after the

murder, into a neighboring fishpond. Accidentally the little piece of

linen in which she had wrapped the infant, brought the horrid deed to

light. The case was brought before the magistrate; and as the simple

men of the place knew no better means of investigating the crime, they

called all the young women of the town into the town hall and closely

examined them, one by one. The face and the testimony of each one of

these proclaimed her innocent. But when they came to her who was the

real perpetrator of the deed, she did not wait for questions to be put

to her, but immediately declared aloud that she was not the guilty

person. The contrast she presented to the others in making such haste

to defend herself, confirmed the suspicion of the magistrates. At once

she was seized by the constables and put to death.

Indeed, instances are innumerable and of daily occurrence which show

that people, in their eagerness to defend themselves, accuse

themselves. Sin may, indeed, lie asleep, but that word which we have

just heard, is true. It lies at the door.

121. Just so in the present case. Cain thinks he has made an effectual

excuse for himself by saying that he is not his brother's keeper. But

does he not confess by the very word "brother" which he takes upon his

lips that he ought to be his keeper? Is not that equal to accusing

himself, and will not the fact that Abel is nowhere in evidence arouse

the suspicion in the minds of his parents that he has been murdered?

Just so also Adam excuses himself in paradise, and lays all the blame

on Eve. But this excuse of Cain is far more stupid; for while he

excuses his sin he doubles it, whereas the frank confession of sin

finds mercy and appeases wrath.

122. It is recorded in the history of St. Martin, that when he

absolved certain notorious sinners, he was rebuked by Satan for doing

so. St. Martin is said to have replied, "Why, I would absolve even

thee, if thou wouldst say from thy heart, I repent of having sinned

against the Son of God, and I pray for pardon." But the devil never

does this. For he persists in committing sin and defending the same.

123. All liars and hypocrites imitate Cain their father, by either

denying their sin or excusing it. Hence they cannot find pardon for

their sins. And we see the same in domestic life. By the defense of

wrong-doing, anger is increased. For whenever the wife, or the

children, or the servants, have done wrong, and deny or excuse their

wrong-doing, the father of the family is the more moved to wrath;

whereas, on the other hand, confession secures pardon or a lighter

punishment. But it is the nature of hypocrites to excuse and palliate

their sin or to deny it altogether and under the show of religion, to

slay the innocent.

124. But here let us survey the order in which sins follow each other

and increase. First of all Cain sins by presumption and unbelief when,

priding himself on the privilege of his birthright, he takes it for

granted that he shall be accepted of God on the ground of his own

merit. Upon this pride and self-glorification immediately follow envy

and hatred of his brother, whom he sees preferred to himself by an

unmistakable sign from heaven. Upon this envy and hatred follow

hypocrisy and lying. Though he designs to murder his brother, he

accosts him in a friendly manner and thereby throws him off his guard.

Hypocrisy is followed by murder. Murder is followed by the excusing of

his sin. And the last stage is despair, which is the fall from heaven

to hell.

125. Although Adam and Eve in paradise did not deny their sin, yet

their confession was lukewarm, and the sin was shifted from the one to

the other. Adam laid it on Eve, and Eve on the serpent. But Cain went

even farther, for he not only did not confess the murder he had

committed, but disclaimed responsibility for his brother. And did not

this at once prove his mind to be hostile against his brother?

Therefore, though Adam and Eve made only a half-hearted confession,

they had some claim to pardon, and in consequence were punished with

less severity. But Cain, because he resolutely denied his sin, was

rejected, and fell into despair.

And the same judgment awaits all the sons of Cain, popes, cardinals,

and bishops, who, although they plan murder against us day and night,

say likewise, "I know not: Am I my brother's keeper?"

126. There was a common proverb of old, "What is it to the Romans that

the Greeks die?" So we think that our dangers and calamities only

belong to ourselves. But how does this principle agree with the

commandment of God? For his will is that we should all live together,

and be to each other as brethren. Cain, therefore, by this very saying

of his, heavily accuses himself when he makes the excuse that the

custody of his brother was no affair of his. Whereas, if he had said

to his father, "Alas, I have slain Abel, my brother. I repent of the

deed I have done. Return upon me what punishment thou wilt," there

might have been room for a remedy; but as he denied his sin, and,

contrary to the will of God, disclaimed responsibility for his brother

altogether, there was no place left for mercy or favor.

127. Moreover, Moses took special pains in the preparation of this

account, that it might serve as a witness against all hypocrites, and

as a chronicle containing a graphic description of their character and

of the ire to which they are aroused by Satan against God, his Word

and his Church. It was not enough for this murderer that he had killed

his brother, contrary to the command of God, but he added the further

sin that he became filled with indignation and rage when God inquired

of him concerning his brother. I say, "when God inquired of him,"

because, although it was Adam who spoke these words to his son Cain,

yet he spoke them by the authority of God and by the Holy Spirit. In

view of so great a sin, was it not quite gentle to inquire, "Where is

Abel thy brother?" And yet, to this word, which contained nothing

severe, the hypocrite and murderer is ferocious and proud enough to

reply, "I know not." And he is indignant that he should be called to

an account concerning the matter at all. For the reply of Cain is the

language of one who resists and hates God.

128. But to this sin Cain adds one still worse. Justly under

indictment for murder, he presently becomes the accuser of God, and

expostulates with him: "Am I my brother's keeper?" He prefaces his

reply with no such expression of reverence or honor as is due both to

God and to his father. He did not say, "Lord, I know not." He did not

say, "My Father, didst thou make me the keeper of my brother?" Such

expressions as these would have indicated a feeling of reverence

toward God or toward his parent. But he answers with pride as if he

himself were the Lord, and plainly manifests that he felt indignation

at being called to account by him who had the perfect right to do so.

129. This is a true picture of all hypocrites. Living in manifest

sins, they grow insolent and proud, aiming all the while to appear

righteous. They will not yield even to God himself and his Word when

upbraided by them. Nay, they set themselves against God, contend with

him, and excuse their sin. Thus David says, that God is judged of men,

but that at length he clears and justifies himself, and prevails, Ps

51, 4. Such is the insolence of the hypocrites Moses has here

endeavored to paint.

130. But what success has Cain with his attempt? This, that his

powerful effort to excuse himself becomes a forcible self-accusation.

Christ says, "Out of thine own mouth will I judge thee, thou wicked

servant," Lk 19, 22. Now, this servant wished to appear without guilt,

saying: "I knew thee that thou art a hard man, reaping where thou

didst not sow; and I was afraid, and hid thy talent," Mt 25, 24-25.

Could he have brought a stronger accusation against himself, in view

of the fact that Christ immediately turns his words against him?

Thereby Christ evidences the wisdom of the Holy Spirit.

131. Such illustrations help us to learn not to contend with God. On

the contrary when you feel in your conscience that you are guilty,

take heed with all your soul that you strive neither with God nor with

men by defending or excusing your sin. Rather do this: When you see

God point his spear at you, flee not from him; but, on the contrary,

flee to him with a humble confession of your sin, and with prayer for

his pardon. Then God will draw back his spear and spare you. But when,

by the denial and excuse of your sin, you flee farther and farther

from him, God will pursue you at close range with still greater

determination, and bring you to bay. Nothing, therefore, is better or

safer than to come with the confession of guilt. Thus it comes to pass

that God's victory becomes our victory through him.

132. But Cain and hypocrites in general do not this. God points his

spear at them, but they never humble themselves before him nor pray to

him for pardon. Nay, they rather point their spear at God, just as

Cain did on this occasion. Cain does not say, "Lord, I confess I have

killed my brother; forgive me." On the contrary, though being the

accused, he himself accuses God by replying, "Am I my brother's

keeper?" And what did he effect with his pride? His reply was

certainly equal to the confession that he cared naught for the divine

law, which says, "Thou shalt love thy neighbor as thyself," Lev 19,

18. And again, "Do not unto another that which you would not have

another do unto you," Mt 7, 12. This law was not first written in the

Decalog; it was inscribed in the minds of all men. Cain acts directly

against this law, and shows that he not only cares nothing for it, but

absolutely despises it.

133. In this manner, Cain represents a man who is not merely wicked,

but who occupies such a height of wickedness as to combine hypocrisy

with bloodshed, and yet is so eager to maintain the appearance of

sanctity that he rather accuses God than concedes the justice of the

accusation against himself. And this is what all hypocrites do. They

blaspheme God and crucify his Son, and yet wish to appear righteous.

For after their sins of murder, blasphemy and the like their whole aim

is to seek means whereby to excuse and palliate the same. But the

result always is that they betray themselves and are condemned out of

their own mouths.

134. While Cain makes an effort to clear himself, he exhibits the

foulest stains. He thinks he made a most plausible excuse when he

said, "Am I my brother's keeper?" But this very excuse becomes his

most shameful accusation. The maxim of Hilary, that wickedness and

stupidity always go hand in hand, finds unvarying application. If Cain

had been as wise as he was wicked, he would have excused himself in

quite a different manner. Now, under the operation of the divine rule

that wickedness and stupidity are running mates, he becomes his own

accuser. The same principle operates in favor of the truth, and makes

her defense against all adversaries easy. Just as Cain betrayed by

word and mien his indifference and hate toward his brother, so all

adversaries of the truth betray their wickedness, the one in this way,

the other in that.

135. Facts of importance and apt for instruction are, therefore, here

set before us. And their general import is that God does not permit

hypocrites to remain hidden for any length of time, but compels them

to betray themselves just when they make shrewd efforts to hide their

hypocrisy and crime.

136. Moses does not exhibit in his narrative the verbose diction

characteristic of pagan literature, where we often find one and the

same argument embellished and polished by a variety of colors. We find

by experience that no human power of description can do justice to

inward emotions. In consequence, verbosity, as a rule, comes short of

expressing emotion. Moses employs the opposite method, and clothes a

great variety of arguments in scant phraseology.

137. Above the historian used the expression, "when they were in the

field." Thereby Moses indicates that the murderer Cain had watched his

opportunity to attack his brother when both were alone. All the

circumstances plainly show that Abel was not idle at the time; for he

was in the field, where he had to do the things his father committed

to him. From Moses' statement we may infer that Abel's parents felt

absolutely no fear of danger. For, although at the outset they had

feared that the wrath of Cain would eventually break out into still

greater sin, Cain, by his gentleness and pretended affection,

prevented all suspicion of evil on the part of his parents. For had

there been the least trace of apprehension, they certainly would not

have permitted Abel to go from their presence alone. They would have

sent his sisters with him as companions; for he no doubt had some. Or

his parents themselves would have prevented by their presence and

authority the perpetration of so great a crime. As already stated,

also the mind of Abel was perfectly free from suspicion. For, had he

suspected the least evil at the hand of his brother, he would

doubtless have sought safety by flight. But after he had heard that

Cain bore the judgment of God with composure, and did not envy the

brother his honor, he pursued his work in the field with a feeling of

security.

138. What orator could do justice to the scene which Moses depicts in

one word: "Cain rose up against his brother?" Many descriptions of

cruelty are to be found on every hand, but could any be painted as

more atrocious and execrable than is the case here? "He rose up

against his brother," Moses writes. It is as if he had said, Cain rose

up against Abel, the only brother he had, with whom he had been

brought up and with whom he had lived to that day. But not only the

relationship Cain utterly forgot; he forgot their common parents also.

The greatness of the grief he would cause his parents by such a grave

crime, never entered his mind. He did not think that Abel was a

brother, from whom he had never received any offense whatever. For

Cain knew that the honor of having offered the more acceptable

sacrifice, proceeded not from any desire or ambition in Abel, but from

God himself. Nor did Cain consider that he, who had hitherto stood in

the highest favor with his parents, would lose that favor altogether

and would fall under their deepest displeasure as a result of his

crime.

139. It is recorded in history of an artist who painted the scene of

Iphigenia's sacrifice, that when he had given to the countenance of

each of the spectators present its appropriate expression of grief and

pain, he found himself unable to portray the vastness of the father's

grief, who was present also, and hence painted his head draped.

140. Such is the method, I think, Moses employs in this passage, when

he uses the verb _yakam_, "Rose up against." What tragical pictures

would the eloquence of a Cicero or a Livy have drawn in an attempt to

portray, through the medium of their oratory, the wrath of the one

brother, and the dread, the cries, the prayers, the tears, the

uplifted hands, and all the horrors of the other! But not even in that

way can justice be done to the subject. Moses, therefore, pursues the

right course, when he portrays, by a mere outline, things too great

for utterance. Such brevity tends to enlist the reader's undivided

attention to a subject which the vain adornment of many words

disfigures and mars, like paint applied to natural beauty.

141. This is true also of the additional statement, "He slew him."

Occasionally we see men start a quarrel and commit murder for a

trivial cause, but no such ordinary murder is described here.

Murderers of this kind immediately afterward are filled with distress;

they grieve for the deeds they have done and acknowledge them to be

delusions of the devil by which he blinded their minds. Cain felt no

distress; he expressed no grief, but denied the deed he had done.

142. This satanic and insatiable hatred in hypocrites is described by

Christ in the words, "When they kill you, they will think that they do

God service," Jn 16, 2. So the priests and the kings filled Jerusalem

with the blood of the prophets and gloried in what they did as a great

achievement; for they considered this as proof of their zeal for the

Law and the house of God.

143. And the fury of popes and bishops in our day is just the same.

They are not satisfied with having excommunicated us again and again,

and with having shed our blood, but they wish to blot out our memory

from the land of the living, according to the description in the

Psalm, "Rase it, rase it, even to the foundation thereof," Ps 137, 7.

Such hatred is not human but satanic. For all human hatred becomes

mellow in time; at all events, it will cease after it has avenged our

injury and gratified its passion. But the hatred of these Pharisees

assumes constantly larger dimensions, especially since it is smoothed

over by a show of piety.

144. Cain, therefore, is the father of all those murderers who

slaughter the saints, and whose wrath knows no end so long as there

remains one of them, as is proved in the case of Christ himself. As

for Cain, there is no doubt of his having hoped that by putting Abel

to death he should keep the honor of his birthright. Thus, the ungodly

always think that their cruelty will profit them in some way. But when

they find that their hope is vain they fall into despair.

145. Now, when the fact of this shameful murder was made known to the

parents, what do we think must have been the sad scenes resulting?

What lamentations? What sighs and groans? But I dwell not on these

things; they are for the man with the gifts of eloquence and

imagination to describe. It was certainly a marvel that both parents

were not struck lifeless with grief. The calamity was rendered the

greater by the fact that their first-born, who had aroused so large

hopes concerning himself, was the perpetrator of this horrible murder.

146. If, therefore, Adam and Eve had not been helped from above, they

could never have been equal to this disaster in their home; for there

is nothing like it in all the world. Adam and Eve were without that

consolation which we may have in sudden and unexpected calamities,

namely, that like evils have befallen others and have not come upon us

alone. Our first parents had only two sons, though I believe that they

had daughters also; and therefore they lacked such instances of grief

in the human family as we have before our eyes.

147. Who can doubt, moreover, that Satan by this new species of

temptation increased greatly the grief of our first parents? They no

doubt thought, Behold, this is all our sin. We, in paradise, wished to

become like God; but by our sin we have become like the devil. This is

the case also with our son. We loved only this son, and made

everything of him! Our other son, Abel, was righteous before us, above

this son; but of his righteousness we made nothing! This elder son we

hoped would be he who should crush the serpent's head; but behold, he

himself is crushed by the serpent! Nay, he himself has become like the

serpent, for he is now a murderer. And whence is this? Is it not

because he was born of us, and because we, through our sin, are what

we are? Therefore it is to our flesh; therefore it is to our sin, that

this calamity must be traced.

148. It is very probable, accordingly, and the events of the series of

years which followed strengthen this probability, that the sorrowing

parents, shaken to the core by their calamity, abstained for a long

time from connubial intercourse. For it appears that when Cain

committed this murder he was about thirty years of age. During this

period some daughters were born unto Adam. In view of the subsequent

statements, verse 17, that "Cain knew his wife," he no doubt married a

sister. Moreover, since Cain himself says in verse 14, "It shall come

to pass that everyone that findeth me shall slay me", and as it is

further said in verse 15, "The Lord set a mark upon Cain, lest any

finding him should kill him"--it appears most probable from all these

circumstances that Adam had many children besides Cain and Abel, but

these two only are mentioned, on account of their important and

memorable history, and because these two were their first and most

remarkable children. It is my full belief that the marriage of our

first parents was most fruitful during the first thirty years of their

union. Somewhere Calmana and Dibora are mentioned as daughters of

Adam, but I know not whether the authors are worthy of credence.

Inasmuch, therefore, as the birth of Seth is recorded as having taken

place a long time after this murder, it seems to me very probable that

the parents, distressed beyond measure at this monstrous crime in the

bosom of their family, refrained for a long time from procreation.

While Moses does not touch upon all these things, he intimates enough

to arouse in the reader a desire to dwell upon the noteworthy events

which the absence of detailed information permits us to survey only

from a distance.

149. But I return to the text before us. Cain is an evil and wicked

man, and yet, in the eyes of his parents, he is a divine possession

and gift. Abel, on the contrary, is in the eyes of his parents

nothing; but in the eyes of God he is truly a righteous man; an

appellation with which also Christ honors him when he calls him

"righteous Abel"! Mt 23, 35. This divine judgment concerning Abel,

Cain could not endure, and, therefore, he thought that by murder not

only the hatred against his brother could be satisfied, but also his

birthright be retained. But he was far from thinking that was sin; as

the first-born he thought he had exercised his right. He killed Abel,

not with a sword, as I think, but with a club or a stone, for I hold

that there were as yet no iron weapons.

150. After the murder, Cain remained unconcerned, for he thought the

deed could be concealed by hiding the body, which he buried, or

perhaps cast into a river, thinking that thus it would surely remain

undiscovered by his parents.

When Abel, however, had been from home a longer time than had been his

habit, the Holy Spirit prompted Adam to inquire of Cain concerning

Abel, saying, "Where is Abel thy brother?" The above-mentioned

utterance of Adam, "If not, sin lieth at the door," was a prophecy

which now began to come true. Cain thought he had laid his sin to

rest, and all would thus remain hidden. And true it was that his sin

did lie at rest, but it lay at rest "at the door." And who opens the

door? None other than the Lord himself! He arouses the sleeping sin!

He brings the hidden sin to light!

151. The same thing must come to pass with all sinners. For, unless by

repentance you first come to God, and yourself confess your sin to

God, God will surely come to you, to disclose your sin. For God cannot

endure that any one should deny his sin. To this fact the psalmist

testifies: "When I kept silence, my bones wasted away through my

roaring all the day long. For day and night thy hand was heavy upon

me; my moisture was changed as with the drouth of summer." Ps 32, 3-4.

For, although sin has its sleep and its security, yet that sleep is

"at the door"; it cannot long last, and the sin cannot remain hidden.

152. When Moses introduces Jehovah as speaking, I understand him to

mean, as above, that it was Adam who spoke by the Holy Spirit in the

place of God, whom he represented in his relation as father. The

expression of the Holy Spirit, therefore, is intended to set forth the

high authority of parents; when children dutifully hear and obey

these, they hear and obey God. And I believe Adam knew by the

revelation of the Holy Spirit that Abel had been slain by his brother;

for his words intimate the commission of murder at a time when Cain

still dissembled as to what he had done.

V. CAIN PUNISHED FOR HIS MURDER.

A. CAIN'S PUNISHMENT IN GENERAL.

1. By whom and how he is punished 153.

2. Why he was not put to death 153.

* The double grief of the first parents 154.

* What was Adam's church and altar 155.

3. How Cain was excommunicated 156.

* God's inquiry about Abel's blood.

a. How unbelievers refer to it 157.

b. How a theologian should use it 158.

c. It is a great and important matter 159.

* How Abel's death is to be viewed 159.

d. Why God does not inquire after the blood of beasts

160-161.

e. Whether this inquiry was from God direct or made through

Adam 162-163.

f. How Cain felt upon this inquiry 164.

* The result of sin to murderers and other sinners 165-166.

* An evil conscience the result of evil-doing 166.

g. How to understand the statement that Abel's blood crieth

to heaven 167.

* How God's children are to comfort themselves when the

world oppresses them and seemingly God refuses to help

168-171.

h. This inquiry is a sign of God's care for Abel 169.

* The blood of many Evangelical martyrs cry to the Papists

170.

* How God opportunely judges the afflictions of believers

171.

* Why God's vengeance does not immediately follow 172.

i. The time this inquiry occurred 173.

* God indeed has regard for the sufferings and tears of his

children 174.

* How sinners can meet the judgments of God 174.

4. The miserable life Cain must have led after his punishment

175.

B. CAIN'S PUNISHMENT IN DETAIL.

1. The Church suffered.

a. How Cain's punishment and curse differed from Adam's

176-178.

b. Why Cain's person was cursed 178-179.

* The more Cain desired honor, the less he received 180.

* The beginning of both churches, the true and the false

181.

* Cain's whole posterity perished in sin 181.

c. How his curse and punishment were lightened 182.

* Whether any of Cain's posterity were saved, and holy 182.

* The way the heathen had part in the promise 182-185.

* The way Cain withheld his children from the true Church

185.

2. The Home suffered.

a. How this curse affected the earth 186-187.

b. Why Adam used such severe words in this curse 186.

c. How it caused the earth to be less fruitful 187.

* The difference between "Arez" and "Adama" 188.

3. The State suffered.

* What "No" and "Nod" mean, and how they differ 189-190.

* Cain's sin punished in three ways and in each the sin was

mitigated 191-193.

* Cain a fugitive and a wanderer.

a. This refers chiefly to the true Church, as is illustrated

by many examples of the saints 194-195.

b. It refers less to the false 194-195.

c. Many take offense at this 196.

V. HOW CAIN WAS PUNISHED FOR HIS MURDER.

A. Cain's Punishment in General.

153. If Eve overheard these words, what think you must have been the

state of her mind! Her grief must have been beyond all description.

But the calamity was brought home to Adam with even greater force. As

he was the father, it fell to him to rebuke his son and to

excommunicate him for his sin. Since, according to the ninth chapter,

the law concerning the death-penalty for murderers was not promulgated

until afterward when the patriarchs beheld murder becoming alarmingly

frequent, Adam did not put Cain to death, but safeguarded his life in

obedience to the prompting and direction of the Holy Spirit; still, it

is a fact not to be gainsaid that the punishment ordained for him and

all his posterity was anything but light. For in addition to that

curse upon his body he suffered excommunication from his family,

separation from the sight of his parents and from the society of his

brothers and sisters, who remained with their parents, or in the

fellowship of the Church.

154. Now, Adam could not have done all this, nor could Eve have heard

it without indescribable anguish. For a father is a father, and a son

is a son. Gladly would Adam have spared his son and retained him at

home, as we now sometimes see murderers become reconciled to the

brothers of their victims. But in this case no place was left for

reconciliation. Cain is bidden at once to be a fugitive upon the face

of the earth. The pain of the parents was doubled in consequence. They

see one of their sons slain, and the other excommunicated by the

judgment of God and cut off forever from the fellowship of his

brethren.

155. Moreover, when we here speak of excommunication from the Church,

it stands to reason that not our houses of worship, built in

magnificent style and ample proportions out of hewn stone, are meant.

The sanctuary, or church, of Adam was a certain tree, or a certain

little hill under the open heaven, where they assembled to hear the

Word of God and to offer their sacrifices, for which purpose they had

erected altars. And when they offered their sacrifices and heard the

Word, God was present, as we see from the experience of Abel.

Also elsewhere in the sacred story, mention is made of such altars

under the open heaven, and of sacrifices made upon them. And, if we

should come together at this day under the open sky to bend our knees,

to preach, to give thanks, and to bless each other, a custom would be

inaugurated altogether beneficial.

156. It was from a temple of this kind and from such a church, not a

conspicuous and magnificent church at a particular place, that Cain

was cast out. He was thus doubly punished; first, by a corporal

penalty, because the earth was accursed to him, and secondly, by a

spiritual penalty, because by excommunication, he was cast out from

the temple and the church of God as from another paradise.

157. Lawyers also have drawn upon this passage, and quite properly

brought out the fact that Jehovah first investigated the matter and

then passed sentence. Their application is, that no one should be

pronounced guilty until his case has been tried; until he has been

called to the bar, proved guilty and convicted. This, according to a

previous statement, was also done with Adam: "The Lord God called unto

Adam, and said unto him. Where art thou?" Gen 3, 9. And further on: "I

will go down now, and see whether they have done altogether according

to the cry of it, which is come unto me; and if not, I will know," Gen

11, 5; 18, 21.

158. However, dismissing the matter in its bearings upon public life,

let us view its more attractive theological features. The element of

doctrine and of hope is found in the fact that Jehovah inquires

concerning the dead Abel. Clearly there is pointed out to us here the

truth of the resurrection of the dead. God declared himself to be the

God of Abel, although now dead, and he inquired for the dead, for

Abel. Upon this passage we may establish the incontrovertible

principle that, if there were no one to care for us after this life,

Abel would not have been inquired for after he was slain. But God

inquires after Abel, even when he had been taken from this life; he

has no desire to forget him; he retains the remembrance of him; he

asks: "Where is he?" God, therefore, we see, is the God of the dead.

My meaning is that even the dead, as we here see, still live in the

memory of God, and have a God who cares for them, and saves them in

another life beyond and different from this corporal life in which

saints suffer affliction.

159. This passage, therefore, is most worthy of our attention. We see

that God cared for Abel, even when dead; and that on account of the

dead Abel, he excommunicated Cain, and visited him, the living, with

destruction in spite of his being the first-born. A towering fact

this, that Abel, though dead, was living and canonized in another life

more effectually and truly than those whom the pope ever canonized!

The death of Abel was indeed horrible; he did not suffer death without

excruciating torment nor without many tears. Yet it was a blessed

death, for now he lives a more blessed life than he did before. This

bodily life of ours is lived in sin, and is ever in danger of death.

But that other life is eternal and perfectly free from trials and

troubles, both of the body and of the soul.

160. No! God inquires not after the sheep and the oxen that are slain,

but he does inquire after the men who are slain. Accordingly men

possess the hope of a resurrection. They have a God who brings them

back from the death of the body unto eternal life, a God who inquires

after their blood as a most precious thing. The Psalmist says:

"Precious in the sight of Jehovah is the death of his saints," Ps 116,

15.

161. This is the glory of the human race, obtained for it by the seed

of the woman which bruised the serpent's head. The case of Abel is the

first instance of such promise made to Adam and Eve, and God showed by

the same that the serpent did not harm Abel, although it caused his

murder. This was indeed an instance of the serpent's "bruising the

heel" of the woman's seed. But in the very attempt to bite, its own

head was crushed. For God, in answer to Abel's faith in the promised

seed, required the blood of the dead, and proved himself thereby to be

his God still. This is all proved by what follows.

V. 10. _And he said, What hast thou done? The voice of thy brother's

blood crieth unto me from the ground._

162. Cain's sin hath hitherto lain at the door. And the preceding

circumstances plainly show how hard he struggled to keep his sin

asleep. For being interrogated by his father concerning his brother

Abel and his whereabouts, he disclaimed knowledge of the matter, thus

adding to murder lying. This answer of Cain is sufficient evidence

that the above words were spoken by Adam in his own person, and not by

God in his divine Majesty. For Cain believed that the deed was hidden

from his father, as he was a mere man, while he could not have thought

this of the divine Majesty. Therefore, had God spoken to him in his

own person, he would have returned a different answer. But, as he

thought himself dealing with a human being only, Cain denied his deed

altogether, saying: "I know not. How numerous are the perils by which

a man may perish. He may have been destroyed by wild beasts; he may

have been drowned in some river; or he may have lost his life by some

other death."

163. Thus Cain thought that his father would think of any other cause

of death than the perpetration of murder. But Cain could not deceive

the Holy Spirit in Adam. Adam therefore, as God's representative,

arraigns him with the words, "What hast thou done?" As if he had said

"Why dost thou persist in denying the deed; be assured thou canst not

deceive God, who hath revealed to me all. Thou thinkest the blood of

thy brother is hidden by the earth. But it is not so absorbed and

concealed thereby as to prevent the blood crying aloud unto God." That

meant to awaken the sin lying at the door, and to drag it forth.

164. The text before us, then, provides much consolation against the

enemies and murderers of the Church; for it teaches us that our

afflictions and sufferings and the shedding of our blood fill heaven

and earth with their cries. I believe, therefore, that Cain was so

overwhelmed and confounded by these words of his father that, as if

thunderstruck, he knew not what to say or what to do. No doubt his

thoughts were, "If my father Adam knows about the murder which I have

committed, how can I any longer doubt that it is known unto God, unto

the angels, and unto heaven and earth? Whither can I flee? Which way

can I turn, wretched man that I am?"

165. Such is the state of murderers to this day. They are so harassed

with the stings of conscience, after the crime of murder has been

committed, that they are always in a state of alarm. It seems to them

that heaven and earth have put on a changed aspect toward them, and

they know not whither to flee. A case in point is Orestes pursued by

the furies, as described by the poets. A horrible thing is the cry of

spilled blood and an evil conscience.

166. The same is true of all other atrocious sins. Those who commit

them, experience the same distresses of mind when remorse lays hold of

them. The whole creation seems changed toward them, and even when they

speak to persons with whom they have been familiar, and when they hear

the answers they make, the very sound of their voice appears to them

altogether changed and their countenances seem to wear an altered

aspect. Whichever way they turn their eyes, all things are clothed, as

it were, in gloom and horror. So grim and fierce a monster is a guilty

conscience! And, unless such sinners are succored from above, they

must put an end to their existence because of their anguish and

intolerable pain.

167. Again Moses' customary conciseness is in evidence, which,

however, is more effective than an excess of words. In the first

place, he personifies a lifeless object when he attributes to blood a

voice filling with its cries heaven and the earth. How can that voice

be small or weak which, rising from earth, is heard by God in heaven?

Abel, therefore, who when alive was patient under injuries and gentle

and placid of spirit, now, when dead and buried in the earth, can not

brook the wrong inflicted. He who before dared not murmur against his

brother, now fairly shrieks, and so completely enlists God in his

cause that he descends from heaven, to charge the murderer with his

crime. Moses, accordingly, here uses the more pregnant term. He does

not say, "The voice of thy brother's blood speaketh unto me from the

ground," but, "The voice of thy brother's blood crieth unto me." It is

a cry like the shout of heralds when they raise their voices to

assemble men together.

168. These things are written, as I have observed, to convince us that

our God is merciful, that he loves his saints, takes them into his

special care, and demands an account for them; while, on the other

hand, he is angry with the murderers of his saints, hates them and

designs their punishment. Of this consolation we stand in decided

need. When oppressed by our enemies and murderers, we are apt to

conclude that our God has forgotten and lost interest in us. We think

that if God cared for us, he would not permit such things to come upon

us. Likewise, Abel might have reasoned: God surely cares nothing for

me; for if he did, he would not suffer me thus to be murdered by my

brother.

169. But only look at what follows! Does not God safeguard the

interests of Abel better than he could possibly have done himself? How

could Abel have inflicted on his brother such vengeance as God does,

now that Abel is dead? How could he, if alive, execute such judgment

on his brother as God here executes? Now the blood of Abel cries

aloud, who, while alive, was of a most retiring disposition. Now Abel

accuses his brother before God of being a murderer; when alive he

would bear all the injuries of his brother in silence. For who was it

that disclosed the murder committed by Cain? Was it not, as the text

here tells us, the blood of Abel, fairly deafening with its constant

cries the ears of God and men?

170. These things, I say, are all full of consolation; especially for

us who now suffer persecution from the popes and wicked princes on

account of our doctrine. They have practiced against us the utmost

cruelty and have vented their rage against godly men, not in Germany

only, but also in other parts of Europe. And all this sin is

disregarded by the papacy, as if it were nothing but a joke. Nay, the

Papists really consider it to be a service toward God, Jn 16, 2. All

this sin, therefore, as yet "lieth at the door." But it shall become

manifest in due time. The blood of Leonard Kaiser, which was shed in

Bavaria, is not silent. Nor is the blood of Henry of Zutphen, which

was shed in Dietmar; nor that of our brother Anthony, of England, who

was cruelly and without a hearing slain by his English countrymen. I

could mention a thousand others who, although their names are not so

prominent, were yet fellow-sufferers with confessors and martyrs. The

blood of all these, I say, will not be silent; in due time it will

cause God to descend from heaven and execute such judgment in the

earth as the enemies of the Gospel will not be able to bear.

171. Let us not think, therefore, that God does not heed the shedding

of our blood! Let us not imagine for a moment that God does not regard

our afflictions! No! he collects all our tears, and puts them into his

bottle, Ps 56, 8. The cry of the blood of all the godly penetrates the

clouds and the heavens to the very throne of God, and entreats him to

avenge the blood of the righteous, Ps 79, 10.

172. As these things are written for our consolation, so are they

written for the terror of our adversaries. For what think you can be

more horrible for our tyrants to hear than that the blood of the slain

continually cries aloud and accuses them before God? God is indeed

long-suffering, especially now toward the end of the world; and

therefore sin lies the longer "at the door," and vengeance does not

immediately follow. But it is surely true that God is most grievously

offended with all this sin, and that he will never suffer it to pass

unpunished.

173. Such judgment of God on Cain, however, I do not believe to have

been executed on the first day, but some time afterward. For it is

God's nature to be long-suffering, inasmuch as he waits for the sinner

to turn. But he does not, on that account, fail to punish him. For he

is the righteous judge both of the living and of the dead, as we

confess in our Christian Faith. Such judgment God exercised in the

very beginning of the world with reference to these two brothers. He

judged and condemned the living murderer, and justified murdered Abel.

He excommunicated Cain and drove him into such agonies of soul that

the space of the whole creation seemed too narrow to contain him. From

the moment Cain saw that God would be the avenger of his brother's

blood, he felt nowhere safe. To Abel, on the other hand, God gave for

enjoyment the full width of earth and heaven.

174. Why, then, should we ever doubt that God ponders and numbers in

his heart the afflictions of his people, and that he measures our

tears and inscribes them on adamantine tablets? And this inscription

the enemies of the Church shall never be able to erase by any device

whatever except by repentance. Manasseh was a terrible tyrant and a

most inhuman persecutor of the godly. And his banishment and captivity

would never have sufficed to blot out these sins. But when he

acknowledged his sin and repented in truth, then the Lord showed him

mercy.

So Paul had, and so the pope and the bishops have now, only one way

left them: to acknowledge their sin and to supplicate the forgiveness

of God. If they will not do this, God in his wrath will surely require

at their hands the blood of the godly. Let no one doubt this!

175. Abel is dead, but Cain is still alive. But, good God, what a

wretched life is that which he lives! He might wish never to have been

born, as he hears that he is excommunicated and must look for death

and retribution at any moment. And in due time this will be the lot of

our adversaries and of the oppressors of the Church.

B. Cain's Punishment In Detail.

V. 11. _And now cursed art thou from the ground, which hath opened its

mouth to receive thy brother's blood from thy hand;_

176. We have heard, so far, of the disclosure of Cain's sin through

the voice of Abel's blood, of his conviction by Adam his father, and

of the decision rendered with reference to the two brothers, namely,

that the one should be canonized, or declared a saint--the first

fruits, as it were, of the blessed seed; but that the other, the

first-born, should be condemned and excommunicated, as shall presently

be shown. Now Moses mentions the penalties to be visited upon such

fratricide.

177. First of all, we should mark as particularly worthy of note the

discrimination exercised by the Holy Spirit. Previously, when the

penalty for his sin was inflicted upon Adam, a curse was placed not

upon the person of Adam, but only upon the earth; and even this curse

was not absolute but qualified. The expression is this: "Cursed is the

ground for thy sake"; and in the eighth chapter of the Romans, verse

twenty, we read: "The creature was made subject to vanity, not

willingly." The fact is, that the earth, inasmuch as it bore guilty

man, became involved in the curse as his instrument, just as also the

sword, gold, and other objects, are cursed for the reason that men

make them the instruments of their sin. With fine reasoning the Holy

Spirit discriminates between the earth and Adam. He diverts the curse

to the earth, but saves the person.

178. But in this instance the Holy Spirit speaks of Cain. He curses

the person of Cain. And why is this? Is it because the sin of Cain, as

a murderer, was greater than the sin of Adam and Eve? Not so. But

because Adam was the root from whose flesh and loins Christ, that

blessed seed, should be born. It is this seed, therefore, that was

spared. For the sake of this seed, the fruit of the loins of Adam, the

curse is transferred from the person of Adam to the earth. Thus, Adam

bears the curse of the earth, but his person is not cursed; from his

posterity Christ was to be born.

179. Cain, however, since he fell by his sin, must suffer the curse

being inflicted upon his person. He hears it said to him, "Cursed art

thou," that we might understand he was cut off from the glory of the

promised seed, and condemned never to have in his posterity that seed

through which the blessing should come. Thus Cain was cast out from

the stupendous glory of the promised seed. Abel was slain; therefore

there could be no posterity from him. But Adam was ordained to serve

God by further procreation. In Adam alone, therefore, after Cain's

rejection, the hope of the blessed seed rested until Seth was born

unto him.

180. The words spoken to Cain, "Cursed art thou," are few, but

nevertheless entitled to a great deal of attention, in that they are

equal to the declaration: Thou art not the one from whom the blessed

seed is hoped for. With this word Cain stands cast out and cut off

like a branch from the root, unable longer to hope for the distinction

around which he had circled. It is a fact, that Cain craved the

distinction of passing on the blessing; but the more closely he

encircled it the more elusive it became. Such is the lot of all

evildoers: their failure is commensurate with their efforts to

succeed.

181. From this occurrence originate the two churches which are at war

with each other: the one of Adam and the righteous, which has the hope

and promise of the blessed seed; the other of Cain, which has

forfeited this hope and promise through sin, without ever being able

to regain it. For in the flood Cain's whole posterity became extinct,

so that there has been no prophet, no saint, no prince of the true

Church who could trace his lineage back to Cain. All that was denied

Cain and withdrawn from him, when he was told: "Cursed art thou."

182. We find added, however, the words, "from the ground." These words

qualify the fearful wrath. For, if God had said, "from the heavens,"

he would have deprived his posterity forever of the hope of salvation.

As it is, the words, "from the ground," convey, indeed, the menacing

decision that the promise of the seed has been forfeited, but the

possibility is left that descendants of Cain as individuals, prompted

by the Holy Spirit, may join themselves to Adam and find salvation.

This, in after ages, really came to pass. While it is true the promise

of the blessed seed was a distinction confined to the Jews, according

to the statement in Psalm 147, 20: "He hath not dealt so with any

nation," the Gentiles, nevertheless, retained the privilege of

beggars, so to speak. It was in this manner that the Gentiles, through

divine mercy, obtained the same blessing the Jews possessed on the

ground of the divine faithfulness and promise.

183. In like manner, all rule in the Church was absolutely denied also

to the Moabites and Amorites; and yet many private individuals among

them embraced the religion of the Jews. Thus, every right in the

Church was taken away from Cain and his posterity absolutely, yet

permission was left them to beg, as it were, for grace. That was not

taken from them. Cain, because of his sin, was cast out from the right

of sitting at the family table of Adam. But the right was left him to

gather up, doglike, the crumbs that fell from his father's table, Mt

15, 26-27. This is signified by the Hebrew expression _min haadama_,

"From the ground."

184. I make these observations because there is a great probability

that many of the posterity of Cain joined themselves to the holy

patriarchs. But their privileges were not those of an obligatory

service toward them on the part of the Church, but mere toleration of

them as individuals who had lost the promise that the blessed seed was

to spring from their flesh and blood. To forfeit the promise was no

trifle; still, even that curse was so mitigated as to secure for them

the privilege of beggars, so that heaven was not absolutely denied

them, provided they allied themselves with the true Church.

185. But this is what Cain, no doubt, strove to hinder in various

ways. He set up new forms of worship and invented numerous ceremonies,

that thereby he might also appear to be the Church. Those, however,

who departed from him and joined the true Church, were saved, although

they were compelled to surrender the distinction that Christ was to be

born from their flesh and blood. But let us now return to the text.

186. Moses here uses a very striking personification. He represents

the earth as a dreaded beast when he speaks of her as having opened

her mouth and swallowed the innocent blood of Abel. But why does he

treat the earth so ruthlessly since all this was done without her

will? Yes, being a creature of God which is good, did not all

transpire in opposition to her will and in spite of her struggle

against it, according to Paul's teaching: "The earth was made subject

to vanity, not willingly," Rom 8, 20. My reply is: The object was to

impress Adam and all his posterity, so that they might live in the

fear of God and beware of murder. The words of Adam have this import

"Behold the earth hath opened her mouth and swallowed the blood of thy

brother; but she ought to have swallowed thee, the murderer. The earth

is indeed a good creature, and is good to the good and godly; but to

the wicked she is full of pitfalls." It is for the purpose of

inspiring murderers with fear and dread that these terrifying words

were spoken. Nor is there any doubt that Cain, after hearing the words

from an angry father, was overwhelmed with terror and confusion, not

knowing whither to turn. The expression, "which hath opened its mouth

to receive thy brother's blood from thy hand," is, indeed, terrifying,

but it portrays the turpitude of the fratricidal deed better than any

picture.

V. 12a. _When thou tillest the ground, it shall not henceforth yield

unto thee its strength._

187. The Lord said above to Adam, "Thorns also and thistles shall it

bring forth to thee." But the words spoken to Cain are different. As

if he had said, "Thou hast watered and fertilized the earth, not with

healthful and quickening rain, but with thy brother's blood. Therefore

the earth shall be to thee less productive than to others. For the

blood thou hast shed shall hinder the strength and the fruitfulness of

the earth." This material curse is the second part of the punishment.

The earth, although alike cultivated by Adam and Cain, should be more

fruitful to Adam than to Cain and yield its return to the former for

his labors. But to the labors of Cain it should not yield such

returns, though by nature desirous to give in proportion to its

fruitfulness and strength, because it was hindered by the blood

spilled by Cain.

188. Here we must offer a remark of a grammatical nature. In the

present passage Moses terms the earth _haadama_. In the passage

following, "A fugitive and a wanderer shalt thou be in the earth" he

uses the term _arez_. Now _adama_ signifies, according to grammatical

interpreters, that part of the earth which is cultivated, where trees

grow and other fruits of the earth adapted for food. But _arez_

signifies the whole earth, whether cultivated or uncultivated. This

curse, therefore, properly has reference to the part of the earth

cultivated for food. And the curse implies that where one ear of wheat

brings forth three hundred grains for Adam, it should bring forth

scarcely ten grains for Cain the murderer; and this for the purpose

that Cain might behold on every side God's hatred and punishment of

the shedding of blood.

V. 12b. _A fugitive and a wanderer (vagabond) shalt thou be in the

earth._

189. This is a third punishment resting on murderers to our day. For,

unless they find reconciliation, they have nowhere a fixed abode or a

secure dwelling-place.

We find here, in the original, two words, _No Vanod_, signifying

vagabond and fugitive. The distinction I make between them is, that

_No_ designates the uncertainty of one's dwelling-place. An

illustration is furnished by the Jews, who have no established

habitation, but fear every hour lest they be compelled to wander

forth. _Nod_, on the other hand, signifies the uncertainty of finding

the dwelling-place sought; with the uncertainty of a present permanent

dwelling-place there is linked the uncertainty of a goal to strive for

when the present uncertain dwelling-place must be abandoned. Thus, the

punishment contains two features, the insecurity of the present

dwelling-place and a lack of knowledge whither to turn when thrust

forth from the insecure abode of the present. In this sense the term

is used in Psalm 109, 10: "Let his children be continually

_vagabonds_." That means, Nowhere shall they find a certain abode; if

they are in Greece this year, they shall migrate to Italy the next,

and so from place to place.

190. Just such is evidently the miserable state of the Jews at the

present day. They can fix their dwelling-place nowhere permanently.

And to such evil God adds this other in the case of Cain, that when he

should be driven from one place of abode he should not know where to

turn, and thus should live suspended, as it were, between heaven and

earth, not knowing where to abide nor where to look for a permanent

place of refuge.

191. In this manner the sin of Cain was visited with a threefold

punishment. In the first place he was deprived of all spiritual or

churchly glory; for the promise that the blessed seed was to be born

from his posterity, was taken from him. In the second place, the earth

was cursed, which is a punishment affecting his home life. The third

punishment affects his relations to the community, in that he must be

a vagabond without a fixed abode anywhere.

192. Notwithstanding, an open door of return into the Church is left,

but without a covenant. For, as has been explained, in the event that

any one of Cain's posterity should ally himself with the true Church

and the holy fathers, he was saved. Thus the Home is left, but without

a blessing; and the State is left so that he may found a city and

dwell there, but for how long, is uncertain. Without exaggeration,

therefore, he may be likened to a beggar in Church, Home and State.

193. This punishment is mitigated by the prohibition to slay him

forthwith after the commission of the murderous deed, a law providing

for the punishment of murderers which was reserved for a later day.

Cain was saved that he might be an example for others, to teach them

to fear God and to beware of murder. So much about the sin,

arraignment, and punishment of Cain.

194. But there are some who reply that, the godly, likewise sometimes

endure these same curses, while the wicked, on the contrary, are free

from them. Thus, Paul says that he also "wandered about and had no

certain dwelling-place," 1 Cor 4, 11. Such is even our condition

to-day, who are teachers in the churches. We have no certain

dwelling-place; either we are driven into banishment or we expect

banishment any hour. Such was the lot also of Christ, the apostles,

the prophets, and the patriarchs.

195. Concerning Jacob the Scriptures say "The elder shall serve the

younger," Gen 25, 23. But does not Jacob become a servant when we see

him, from fear of his brother, haste away into exile? Does he not, on

his return home, supplicate his brother and fall on his knees before

him? Is not Isaac also seen to be a most miserable beggar? Gen 6,

1-35. Abraham, his father, goes into exile among the Gentiles and

possesses not in all the world a place to set his foot, as Stephen

says, Acts 7, 1-5. On the other hand, Ishmael was a king, and had the

princes of the land of Midian as his offspring before Israel entered

into the land of promise, Gen 25, 16. Thus, as we shall see a little

later, Cain first built the city of Enoch, and, furthermore, became

the ancestor of shepherds, workers in metals, and musicians. All this

appears to prove that it is a mistake to attribute to Cain and his

posterity a curse. The curse seems to rest with weight upon the true

Church, while the wicked appear to thrive and flourish.

196. These things are often a stumbling-block, not to the world only,

but even to the saints, as the Psalms in many places testify. And the

prophets, also, are frequently found to grow indignant, as does

Jeremiah, when they see the wicked possess freedom as it were from the

evils of life, while they are oppressed and afflicted in various ways.

Men may therefore inquire, Where is the curse of the wicked? Where is

the blessing of the godly? Is not the converse the truth? Cain is a

vagabond and settled nowhere; and yet Cain is the first man that

builds a city and has a certain place to dwell in. But we will answer

this argument more fully hereafter. We will now proceed with the text

of Moses.

VI. CAIN'S CONDUCT WHEN PUNISHED.

1. How he despaired. "My punishment is greater" etc.

a. These words have greatly perplexed interpreters 197.

b. The way Augustine explains them 197.

c. The explanation of the rabbins 198.

* How the rabbins pervert the Scriptures and whence their false

comments 198-199.

d. Why the rabbins' interpretation cannot be accepted 200.

e. The true understanding of these words 201.

* The punishment troubles Cain more than his sin 201.

f. What makes these words difficult 202.

* The right understanding of the words "Minso" and "Avon"

202-203.

* Grammarians cannot get at the right meaning of the Scriptures

204.

* How we should proceed in interpreting Scripture 204.

2. How Cain viewed his political punishment 205.

3. How he viewed his ecclesiastical punishment 206.

* Why Cain was excommunicated by Adam 206-207.

* In what sense Cain was a fugitive and a wanderer 208-209.

* Adam received his punishment in a better way 210.

* The meaning of being a fugitive and a wanderer. How the same is

found among the papists 211-212.

* The grace of God was guaranteed to Seth and his posterity 212.

* Why no temptation can harm believers 212.

4. Cain's fear that in turn he would be slain 213.

* God shows Cain a double favor in his punishment. Why he does

this 213.

* Whether any of Cain's posterity, under the Old Testament, were

saved 214-215.

5. Whether Cain prayed that he might die, as Augustine, Lyra and

others relate 216-217.

* The fables of the rabbins cause Luther double work and why he

occasionally cites them 218.

* Whether God changed his judgment upon Cain 219.

* Why God still showed Cain incidental grace 219.

* The fables of the Jews concerning Cain's death and Lamech's

punishment 220-221.

* It is foolish to dispute concerning the sevenfold vengeance to

be visited upon the one who slew Cain 222.

* The divine promises.

a. They are twofold, of the law and of grace 223.

b. The promise Adam received 224.

c. Whether God gave Cain one of these promises 224-225.

d. The kind of promises well organized police stations have 226.

e. The promises the Church has 227.

f. Cain's promise is temporal, incidental and incomplete 227.

* Was Cain murdered 228.

6. How Cain had cause to fear, even though there were no people on

the earth except Adam and Eve and his sisters 229-230.

* The sign that is put upon Cain.

a. Can anything definite be said of it. What the fathers thought

of it 231.

b. Why this sign was placed upon him 232.

c. How he had to carry it his whole life 232.

d. How the sign was a confirmation and a promise of the law 233.

7. Of Cain's departure, and his excommunication from the presence

of Jehovah.

a. The first parents in obedience to God made Cain an outcast

234-235.

b. How the first parents overcame their parental affections in

expelling Cain 236.

* What should urge men to flee from their false security 237.

c. His expulsion must have pierced Cain to the heart 238.

* What is the presence of Jehovah 238.

d. How he went from the presence of Jehovah, to be without that

presence 239.

e. It was a sad departure, both for Cain and his parents 240.

f. Whither he resorted 241.

* What meaning of "in the land of Nod" 241.

* Of Paradise.

(1) The deluge very likely destroyed paradise 241.

(2) Where was paradise 242.

* Of the Deluge.

(1) The deluge destroyed paradise 243.

* Cain lived where Babylon was built later 244.

(2) The deluge gave the earth an entirely different form 244.

VI. CAIN'S CONDUCT UPON BEING PUNISHED.

V. 13. _And Cain said unto Jehovah, My punishment (iniquity) is

greater than I can bear (than can be remitted)._

197. Here Moses seems to have fixed a cross for the grammarians and

the rabbins; for they crucify this passage in various ways. Lyra

recites the opinions of some who see in this passage an affirmation,

considering it to mean that in his despair Cain claimed his sin to be

greater than could be pardoned. This is our rendering. Augustine

likewise retained this view of the passage, for he says, "Thou liest,

Cain; for the mercy of God is greater than the misery of all the

sinners."

198. The rabbins, however, expound the passage as a denial in the form

of a question, as if he had said, "Is my iniquity greater than can be

remitted?" But if this rendering be the true one, Cain not only does

not acknowledge his sin, but excuses it and, in addition, insults God

for laying upon him a punishment greater than he deserves. In this way

the rabbins almost everywhere corrupt the sense of the Scriptures.

Consequently I begin to hate them, and I admonish all who read them,

to do so with careful discrimination. Although they did possess the

knowledge of some things by tradition from the fathers, they corrupted

them in various ways; and therefore they often deceived by those

corruptions even Jerome himself. Nor did the poets of old so fill the

world with their fables as the wicked Jews did the Scriptures with

their absurd opinions. A great task, therefore, is incumbent upon us

in endeavoring to keep the text free from their comments.

199. The occasion for all this error is the fact that some men are

competent to deal only with grammatical questions, but not with the

subject matter itself; that is, they are not theologians at the same

time. The inevitable result is mistakes and the crucifixion of

themselves as well as of the Scriptures. For how can any one explain

what he does not understand? Now the subject matter in the present

passage is that Cain is accused in his own conscience. And no one, not

only no wicked man, but not even the devil himself, can endure this

judgment; as James witnesses, "The devils also believe and tremble

before God," Jas 2, 19. Peter also says, "Whereas angels which are

greater in power and might cannot endure that judgment which the Lord

will exercise upon blasphemers," 2 Pet 2, 11. So also Manasseh in his

prayer, verses 4 and 5, confesses that all men tremble before the face

of the Lord's anger.

200. All this is sufficient evidence that Cain, when arraigned by God,

did not have courage to withstand and to argue with him. For God is an

almighty adversary; the first assault he makes is upon the heart

itself when he takes the conscience into his grasp. Of this the

rabbins know nothing, nor can they understand it; in consequence they

speak of this arraignment as if it took place before men, where the

truth is either denied or facts are smoothed over. This is impossible

when God arraigns men; as Christ says in Matthew 12, 37, "By thy words

thou shalt be justified and by thy words thou shalt be condemned."

201. Cain thus acknowledges his sin, although it is not so much the

sin he grieves over as the penalty inflicted. The statement, then, is

to be understood in the affirmative, and it reveals the horrors of

despair.

A further proof of Cain's despair is, that he does not utter one word

of reverence. He never mentions the name of God or of his father. His

conscience is so confused and so overwhelmed with terror and despair

that he is not able to think of any hope of pardon. The Epistle to the

Hebrews gives the same description of Esau when it states that he "for

one mess of meat, sold his own birthright. For ye know that even when

he afterward desired to inherit the blessing, he was rejected; for he

found no place for change of mind, though he sought it diligently with

tears," Heb 12, 16-17. Thus in the present instance, Cain feels his

punishment, but he grieves more for his punishment than for his sin.

And all persons, when in despair, do the same.

202. The two original words of this passage, _minneso_ and _avon_, are

a pair of crosses for grammarians. Jerome translates this clause, "My

iniquity is greater than can be pardoned." Sanctes, the grammarian of

Pagnum, a man of no mean erudition and evidently a diligent scholar,

renders the passage, "My punishment is greater than I can bear." But

by such a rendering we shall make a martyr of Cain and a sinner of

Abel. Concerning the word _nasa_, I have before observed that when it

is applied to sin it signifies, to lift sin up, or off, or on high;

that is, to take it out of the way. Similarly the figure has found

currency among us: the remission of sins, or to remit sin. In the

Thirty-second Psalm, verse one, we find the expression, _Aschre Nesu

Pascha_. This, literally translated, would make: Being blessed through

the removal of crime, or sin. We make it: Blessed is he whose

transgression is forgiven, or taken away. The same is found in Isaiah

33, 24, The people that dwell therein shall be _Nesu Avon_, that

means, relieved from sin--shall be the people whose sin is forgiven.

203. The other original term, _avoni_, grammarians derive from the

verb _anah_, which signifies "to be afflicted," as in Zechariah 9, 9:

"Behold thy king cometh unto thee lowly (or afflicted)." Our

translation renders it "meek." Likewise in Psalms 132, 1: "Jehovah,

remember for David all his affliction." From the same root is derived

the expression, "low estate," or "lowliness," used by the Virgin Mary

in her song, Lk 1, 48. This fact induces Sanctes to render it

"punishment."

But here _avoni_ signifies "iniquity" or "sin," as it does also in

many other passages of the Holy Scriptures, which appears more plainly

from the verb "remit," which stands connected with it.

204. Hence it is that grammarians, who are nothing but such and know

nothing of the divine things, find their crosses in all such passages,

and crucify, not only the Scriptures, but themselves and their hearers

as well. In the interpretation of the Holy Scriptures, the sense is

first to be determined; and when that appears in all respects

consistent with itself, then the grammatical features are to receive

attention. The rabbins, however, take the opposite course, and hence

it grieves me that divines and the holy fathers so frequently follow

them.

V. 14. _Behold, thou hast driven me out this day from the face of the

ground; and from thy face shall I be hid; and I shall be a fugitive

and a wanderer in the earth; and it will come to pass, that whosoever

findeth me will slay me._

205. From these words it appears that the sentence on Cain was

pronounced through the mouth of Adam. Cain acknowledges that he is

driven first from Home and State, and then also from the Church. Of

the difference between the words _adamah_ and _erez_ we spoke above.

We showed that _erez_ signifies the earth generally, while the word

_adamah_ means the cultivated part of the earth. The meaning therefore

is: I am now compelled to flee from thy presence and from that part of

the earth which I have cultivated. The whole world indeed lies before

me, but I must be a fugitive and a vagabond upon the earth; that is, I

shall have no certain dwelling place. In the same way fugitive

murderers among us are punished with exile. These words, accordingly,

cast additional light upon the utterance of Adam, "Cursed art thou

from the ground." They refer to Cain's banishment. This part of Cain's

punishment therefore is a civil punishment, and by it he is shut out

from civic association.

206. But that which Cain next adds, "From thy face shall I be hid," is

an ecclesiastical punishment and true excommunication. For, as the

priesthood and the kingdom rested with Adam, and Cain on account of

his sin was excommunicated from Adam, he was thereby also deprived of

the glory both of priesthood and kingdom. But why Adam adopted this

punishment is explained by the words, "When thou tillest the ground,

it shall not henceforth yield unto thee its strength;" as if he had

said, Thou art cursed and thy labors are cursed also. Therefore if

thou shalt remain with us upon earth it cannot be but that both

thyself and we likewise must perish with hunger. For thou hast stained

the earth with thy brother's blood, and wherever thou art, thou must

bear about the blood of thy brother, and even the earth itself shall

exact her penalties.

207. A similar sentence we find pronounced in 1 Kings 2, 29-33, where

Solomon gives commandment to Benaiah, son of Jehoiada, saying, "Fall

upon Joab, that thou mayest take away the blood, which Joab shed

without cause, from me and from my father's house. And Jehovah will

return his blood upon his own head. But unto David, and unto his seed,

and unto his house, and unto his throne, shall there be peace for ever

from Jehovah." As much as to say, If Joab suffer not this punishment

of his unjust murder, the whole kingdom must suffer that punishment

and be shaken by wars. The meaning of Adam then, in this passage is,

If thou shalt remain on the earth with us, God will bring punishment

upon us for thy sake, in that the earth shall not yield us her fruit.

208. But now let us reply to the question raised above. It was said to

Cain, "A fugitive and wanderer shalt thou be in the earth." And yet,

Cain was the first man who builds a city, and his posterity so

increased from that time that they debauched and oppressed the Church

of God, and so utterly overthrew it as not to leave more than eight

persons of the posterity of Seth. All of the remainder of mankind,

which perished in the flood, had followed Cain, as the text plainly

declares when it affirms that the sons of God, when they came unto the

daughters of men, begat giants and mighty men, which were of old, men

of renown, Gen 6, 4. Therefore, since Cain had so great a posterity,

and he built the first city, how can it be true, men ask, that he was

a fugitive and wanderer upon earth?