Gen 4:9 | Luther | STEP | 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," . 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, . 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," . 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," . 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," . And again, "Do not unto another that which you would not have another do unto you," . 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," . 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," . 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"! . 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." . 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. 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?" . 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," ; 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," . 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.

Genesis 4:9

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. 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.