Chapter IV (2)

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.