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?

209. We will reply in accordance with what is written. The
illustrations from the New Testament above mentioned, Paul, the
apostles, Christ, and the prophets, assuredly belong to quite a
different category. When Adam here says to Cain, "A fugitive and a
wanderer shalt thou be in the earth," he speaks these words to him to
send him away, without further precept. He does not say to him, "Go to
the east;" he does not say, "Go to the south;" he does not mention any
place to which he should go. He gives him no command what to do; but
simply casts him out. Whither he goes and what he does, is no concern
of his. He adds no promise of protection, he does not say: God shall
take care of thee; God shall protect thee. On the contrary; as the
whole sky is free to the bird, which is at liberty to fly whither it
pleases, but is without a place where it may be secure from the
attacks of other birds, so Adam turns Cain away. The latter feels
this. Hence his rejoinder: "It shall come to pass that every one that
findeth me, shall slay me."

210. The condition of Adam was different and better. Adam had sinned,
and by his sin he had sunk into death. But when he was driven out of
paradise, God assigned him a particular task--that he should till the
earth in a particular place. God also clothed him with a covering of
skins. This, as we said, was a sign that God would take care of him
and protect him. And, last but not least, a glorious promise was made
to the woman concerning the seed which should bruise the serpent's
head. Nothing like this was left to Cain. He was sent away absolutely
without assignment of any particular place or task. No command was
given him nor was any promise made him. He was like a bird aimlessly
roving beneath the wide heavens. This is what it means to be a
vagabond and wanderer.

211. Unsettled and aimless, likewise, are all who lack God's Word and
command, wherein person and place receive adequate direction. Such
were we under the papacy. Worship, works, exercises--all these were
present; but all these existed and found acceptance without a divine
command. A trying condition was that and Cainlike--to be deprived of
the Word; not to know what to believe, what to hope, what to suffer,
but to undertake and to perform everything at haphazard. What monk is
there who could affirm that he did anything right? Everything was
man's tradition and man's teaching, without the Word. Amid these we
wandered, being driven to and fro, and like Cain, uncertain what
verdict God would pass, whether we should merit love or hate. Such
was, in those days, our instruction.

Unsettled and aimless like this was Cain's whole posterity. They had
neither promise nor command from God, and lacked all definite guidance
for life and for death. Hence, if any of them came to the knowledge of
Christ, and allied themselves with the true Church, it was not by
reason of a promise but through sheer compassion.

212. Seth, however, who was born subsequently, had, together with his
posterity, a definite promise, a definite abode and a definite mode of
worship; on the other hand, Cain was aimless. He founded a city, it is
true, but he did not know how long he should dwell in it, not having a
divine promise. Whatever we possess without a promise is of uncertain
duration; at any amount Satan may disturb it or take it. However, when
we go into the fray equipped with God's command and promise, the devil
fights in vain; God's command insures strength and safety. Therefore,
although Cain was lord of the whole world and possessed all the
treasures of the world, still, lacking the promise of God's help and
the protection of his angels, and having nothing to lean upon but
man's counsels, he was in every respect aimless and unsettled. This he
himself admits when he further says:

V. 14b. _And it shall come to pass that every one that findeth me
shall slay me._

213. This result was quite to be expected. Having neither God nor his
father to look to for succor, having forfeited his rights both as
priest and as ruler, he saw the possibility before him that any one
found him, might slay him, for he was outlawed, body and soul.
Notwithstanding, God conferred upon the nefarious murderer a twofold
blessing. He had forfeited Church and dominion, but life and progeny
were left. God promised him to protect his existence, and also gave
him a wife. Two blessings these by no means to be despised; and when
he heard the first part of his sentence pronounced by his father, they
were more than he had a right even to hope for. They were valuable for
the additional reason that opportunity and time for repentance were
granted, though, in the absence of a clear promise, there was neither
covenant nor commission. In the same manner, we found our way under
the papacy to uncovenanted mercy (_fortuita gratia_), if I may use
this expression, for no promise was previously given that the truth
was to be revealed in our lifetime, and the Antichrist to become
manifest. The reason to which these blessings are attributable, is
consideration for the elect. It is quite credible that many of Cain's
offspring were saved, namely, those who joined the true Church.
Likewise, at a later day, provision was made among the Jews for
proselytes and Gentiles.

214. While a stern law existed according to which the Moabites and
Ammonites were not admitted to the religious services, Ammonites and
Moabites were saved, such as came to the kings of Judah to serve under
them. Also Ruth, the mother and ancestress of our Saviour, was a
Moabite. This is what I call uncovenanted mercy, no previous promise
having rendered it certain.

215. Also Naaman, and the king of Nineveh, and Nebuchadnezzar, and
Evilmerodach, and others from among the Gentiles, were saved by such
uncovenanted mercy; for, unlike the Jews, they had no promise of
Christ. In the same way, bodily safety is vouchsafed to Cain, and a
wife with offspring, for the sake of the elect to be saved by
uncovenanted mercy. For, although what we said of the Moabites is true
of all his posterity, that it was to live under a curse, it is true,
notwithstanding, that some of the patriarchs took their wives from the
same.

V. 15a. _And Jehovah said unto him, Therefore whosoever slayeth Cain,
vengeance shall be taken on him sevenfold._

216. Jerome, in his Epistle to Damascus, contends that Cain had begged
of the Lord that he might be slain, an opinion into which he rushes
full sail, as it were, entertaining no doubt whatever concerning its
truth. Lyra follows Jerome, and resolutely affirms that the context
requires this interpretation. But this error of theirs should be laid
at the door of the rabbins from whom they received it. The true sense
of the passage is rather that everyone was prohibited from killing
Cain. Judgment is pronounced here by God, and when he spares Cain's
life and in addition permits him afterward to marry, it is done to
stay its execution.

217. Moreover, how is it likely that an ungodly person asks death at
the very time when God exercises judgment? Death is the very
punishment of sin; therefore he flees and dreads death as the greatest
part of his penalty. Away, therefore, with such vagaries of the
rabbins! With these also Lyra's suggestion may safely be classed that
the text ought to be divided and made to mean, Whoever shall kill
Cain, shall surely meet with severe punishment. And when it is further
stated, He shall be punished sevenfold, they would explain it as
meaning that in the seventh degree--in the seventh generation--the
punishment is to be inflicted.

218. Such vagaries are worthy of the rabbins after having cast away
the light of the New Testament. However, they impose a double labor
upon us, inasmuch as we are compelled to defend the text and to clear
it of such corruptions, and to correct their absurd comments. If I
quote them occasionally, it is to avoid the suspicion of proudly
despising them, or of failing to read, and to give sufficient
consideration to, their writings. While we read them intelligently, we
do so with critical discrimination, and we do not permit them to
obscure Christ, and to corrupt the Word of God.

219. The Lord, accordingly, does not in this passage at all alter the
sentence upon Cain whereby he had been doomed to a curse on earth, but
merely vouchsafes to him this uncovenanted mercy for the sake of the
elect that are to be saved from that curse as from a mass of dregs.
That is the reason he said Cain should not be killed, as he feared.

There is, then, no necessity for doing violence to this text as Rabbi
Solomon does, who, after the words "whosoever slayeth Cain," puts a
stop; making it to be a hiatus or (ellipsis), as we find in that noted
line in Virgil (Aeneas, 135)--

  _Quos ego--sed motos praestat componere fluctus._
  Whom I--but now, be calm, ye boist'rous waves.

And then the expression, "shall be punished sevenfold," the rabbi
refers to Cain himself, who was punished in his seventh generation.
For Cain begat Enoch, and Enoch begat Irad, and Irad begat Mehujael,
and Mehujael begat Methusael, and Methusael begat Lamech.

220. And the Jews' absurd comment upon that passage (verse 23, below),
is that Lamech, when he was old, and his eyes dim, was taken by his
son Tubal-Cain into a wood to hunt wild beasts, and that, when there
shooting at a wild beast, Lamech accidently shot Cain, who in his
wanderings had concealed himself in the wood. Such interpretations are
only fables, unworthy a place or notice in our schools. Moreover, they
militate against the very truth of the text. For if Cain was really
designed of God to be killed in the seventh generation, and if that
time was thus fixed for his death, he was not "a fugitive and a
vagabond upon earth."

221. We condemn, therefore, this interpretation of Rabbi Solomon, on
the ground of critical discrimination, because it militates directly
against that sentence which God had before pronounced; and God is not
man, that he should change his mind, 1 Kings 15, 29-30. This rule
should be strictly observed in all interpretation of the Holy
Scripture, that the rendering of one passage must not subsequently
conflict with that of another. And when the rabbins, moreover, say
that the deluge was the particular punishment of Lamech's sin in thus
killing Cain, Lyra refutes them. He very truly affirms that the deluge
was the common punishment of the whole world of wicked men. We leave,
therefore, all these Jewish absurdities and hold fast the true meaning
of the text before us, that, when Cain feared lest he should be slain
by any one who should find him, the Lord prevented him from being thus
slain, and denounced on such murderer a punishment sevenfold greater
than that of Cain.

222. And, though Lyra argues and inquires how it could be that he who
should slay Cain could deserve a sevenfold greater vengeance than Cain
deserved, who slew his own brother, of what profit is it to us to
inquire into the counsel of God in such matters as these, especially
when it is certain that God permitted his mercy to stray to Cain in
the form of promises and blessings under the Law, if I may so express
myself, thus securing his safety.

223. There are two kinds of promises, or a twofold promise, as we have
often explained. There are the legal promises, if I may so call them,
which depend, as it were, upon our own works, such as the following:
"If ye be willing and obedient, ye shall eat the good of the land," Is
1, 19. Again, I am God, showing mercy unto thousands of them that love
me and keep my commandments, Ex 20, 6. And also above, in this case of
Cain, "If thou doest well, shall not thy countenance be lifted up?"
Gen 4, 7. And these legal promises have for the most part their
corresponding threats attached to them.

But the other kind of promises are promises of grace, and with them no
threats are joined. Such are the following: "Jehovah thy God will
raise up unto thee a prophet from the midst of thee, of thy brethren,
like unto me; unto him ye shall hearken," Deut 18, 15. Again, "I will
put my law in their inward parts, in their heart will I write it; and
I will be their God, and they shall be my people," Jer 31, 33. And
again, "I will put enmity between thee and the woman," Gen 3, 15. Now,
these promises depend not in any way upon our works, but absolutely
and only upon the goodness and grace of God, because he was pleased to
make those promises and to do what he thus promised. Just in the same
way we have the promise of Baptism, of the Lord's Supper, and of the
Keys, etc., in which God sets before us his good will and his mercy
and his works.

224. Now, God gave no promise of the latter kind to Cain. He only said
to him, Whosoever shall slay thee shall be punished sevenfold. But
Adam had such a promise of grace made to him. And Cain, because he was
the first-born, ought to have received that promise as an inheritance
from his parents. That promise was the large and blessed promise of
eternal glory, because by it the seed was promised which should bruise
the serpent's head, and this without any work or merit of man. For
that promise had no condition attached to it, such as, If thou shalt
offer thy sacrifices, if thou shalt do good, etc.

225. If, therefore, you compare this promise of grace with the words
God spake to Cain, the latter are as a mere crust held out to a
beggar. For even Cain's life is not promised him absolutely. Nothing
more is said than a threat pronounced against those who should slay
him. God does not say positively, No man shall slay thee. He does not
say, I will so overrule all others that no one shall slay thee. Had
the words been thus spoken, Cain might have returned into the presence
of God and of his parents. But a command only is given to men that
they slay not Cain. If, therefore, the words spoken to Cain be at all
considered as a promise, it is that kind of promise which, as we have
before said, depends on the works and will of man. And yet, even such
promise is by no means to be despised, for these legal promises often
embrace most important things.

226. Thus, Augustine observes that God gave to the Romans their empire
on account of their noble virtues. And in the same manner we find,
even to this day, that the blessings of those nations which keep from
murder, adultery, theft, etc., are greater than those of other nations
in which these evils prevail. And yet, even governments which, as far
as mere reason can succeed, are especially well established, possess
nothing beyond these temporal promises.

227. The Church, however, possesses the promises of grace, even the
eternal promises. And although Cain was left utterly destitute of
these promises, yet it was a great favor that the temporal mercies
were left him: that he was not immediately killed, that a wife was
given him, that children were born unto him, that he built a city,
that he cultivated the earth, that he fed his cattle and had
possessions, and that he was not utterly ejected from the society and
fellowship of men. For God could not only have deprived Cain of all
these blessings, but he could have added pestilence, epilepsy,
apoplexy, the stone, the gout, and any other disease. And yet there
are men disposed curiously to argue in what manner God could possibly
have multiplied the curse of Cain sevenfold on himself or on any
other.

As God above deprives Cain of all the divine blessings, both
spiritual--or those pertaining to the Church--and civil, so here he
mitigates that sentence by commanding that no one shall slay Cain. But
God does not promise at the same time that all men shall surely obey
his command. Therefore Cain, even possessing this promise in reference
to his body, is still a fugitive and a wanderer. And it might be that
if he continued in his wickedness, he was liable to be slain at any
moment; whereas, if he did well, he might live a long time. But
nothing is promised him with certainty, for although these corporal or
legal promises are great and important, yet they are positively
uncertain and uncovenanted.

228. Whether, therefore, Cain was killed or not, I cannot with any
certainty say, for the Scriptures afford no plain information upon
that point. This one thing, however, evidently can be proved from the
present text, that Cain had no certain promise of the preservation of
his life; but God left him to a life of uncertainty, doubt and
restless wandering, and did no more than protect the life of Cain by a
command and a threat which might restrain the wicked from killing him,
on account of the certain awful punishment which would follow such
destruction of the murderer. But a promise that he should not be
murdered was withheld. We know, moreover, what is the nature of the
law, or a legal command, and that there are always very few who obey
it. Therefore, although it is not recorded at what time, in what
place, or by whom, Cain was slain, yet it is most probable that he was
killed. The Scriptures however make no mention of it, even as they are
quite silent also concerning the number of the years of Cain, and say
nothing about the day of his birth or the day of his death. He
perished, together with his whole generation; to use a popular
proverb, "without cross, candle, or God." A few only of his generation
are excepted, who were saved by the uncovenanted mercy of God.

229. The question is here usually asked, To what persons could the
words of Cain possibly apply, when he says, "Everyone that findeth me
shall slay me," when it is evident that besides Adam and Eve and their
few daughters, no human beings were in existence. I would at once
reply that they bear witness to the fact that we see the wicked "flee
when no man pursueth," as the Scriptures say; for they imagine to
themselves various perils where none really exist. Just so we see it
to be the case with murderers at the present day, who are filled with
fears where all is safe, who can remain quiet nowhere, and who imagine
death to be present everywhere.

230. However, when it follows in the command of God, "Yea, verily,
whosoever slayeth Cain shall be punished sevenfold," these words
cannot be referred exclusively to the fears of Cain, for Cain had
sisters, and perhaps he greatly dreaded that sister whom he had
married, lest she should take vengeance on him for the murder of her
brother. Moreover, Cain had perhaps a vague apprehension of a long
life, and he saw that many more sons might be born of Adam. He feared,
therefore, the whole posterity to Adam. And it greatly increased these
fears that God had left him nothing more than his stray mercy. I do
not think that Cain feared the beasts at all, or dreaded being slain
by them; for what had the sevenfold vengeance threatened upon
murderers to do with beasts?

V. 15b. _And Jehovah appointed a sign for (set a mark upon) Cain, lest
any finding him should smite him (slay him)._

231. What this mark was is not to be found in the Holy Scriptures.
Therefore commentators have entertained various opinions. Nearly all,
however, have come to this one conclusion--they have inferred that
there was apparent in Cain a great tremor of his head and of all his
limbs. They suppose that, as a physical cause of his trembling, God
had changed, or disarranged, or mutilated some particular organ in his
body, but left the body whole as it was first created, merely adding a
visible outward mark, such as the trembling. This conjecture of the
fathers contains much probability, but it cannot be proved by any
testimony of the Scriptures. The mark might have been of another kind.
For instance, we observe in nearly all murderers an immediate change
in the eyes. The eyes wear an appearance of sullen ferocity, and lose
that softness and innocence peculiar to them by nature.

232. But whatever this mark was, it was certainly a most horrible
punishment; for Cain was compelled to bear it during his whole life as
God's penalty for the awful murder which he had committed. Rendered
conspicuous by this degrading mark, hateful and abominable in the eyes
of all, Cain was sent away--banished from his home by his parents. And
although the life he asked of God was granted him, yet it was a life
of ignominy, branded with an infamous mark of homicide; not only that
he himself might be perpetually reminded of the sin he had committed,
to his own confusion, but also that others might be deterred from the
crime of committing murder. Nor could this mark be effaced by
repentance. Cain was compelled to bear about this sign of the wrath of
God upon him as a punishment in addition to his banishment, the curse,
and all the other penalties.

233. It is worthy of observation that the original verb used above is
_harag_, which signifies "to kill." But the verb here found is
_nakah_, which means "to strike." God, therefore, here gives to Cain
security, not only from death, but also from the danger of death. This
security, however, as we have observed, is a legal security only; for
it merely commands that no one shall slay Cain, threatening a
sevenfold punishment upon the person who should do so. But God does
not promise that all men will obey his command. It was far better for
Cain, however, to have this legal promise made him, than to be without
any promise at all.

V. 16. _And Cain went out from the presence of Jehovah, and dwelt in
the land of Nod, on the east of Eden._

234. This also is a very remarkable text, and it is a wonder that the
fancy of the rabbins did not run riot here as usual. Moses leaves it
to the thoughtful reader to reflect how miserable and how full of
tears this departure of Cain from his father's house must have been.
His godly parents had already lost their son Abel; and now, at the
command of God, the other son departs from them into banishment,
loaded with the divine curses, on account of his sin--the very son
whom his parents had hoped to be the only heir of the promise, and
whom they therefore had devotedly loved from his cradle. Adam and Eve,
nevertheless, obey the command of God, and in conformity therewith
they cast out their son.

235. Accordingly, this passage rightly praises obedience to God, or
the fear of God. Adam and Eve had, indeed, learned by their own
experience in paradise that it was no light sin to depart from the
command of God; therefore they thought: Behold, our sin in paradise
has been punished with death, and with an infinite number of other
calamities into which we have been thrown since we were driven out of
paradise. And now that our son has committed so atrocious a sin, it
behooves us not to resist the will of God and his righteous judgment,
however bitter we feel them to be.

236. The story of the woman of Tekoah is well known, whom Joab
instructed to intercede for the banished Absalom. She pleads as an