Commentary on Genesis Part 7

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 pa.s.s, that whosoever findeth me will slay me._

205. From these words it appears that the sentence on Cain was p.r.o.nounced 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 a.s.sociation.

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 p.r.o.nounced 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 pa.s.sage is, If thou shalt remain on the earth with us, G.o.d 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 G.o.d, 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 G.o.d, 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 ill.u.s.trations from the New Testament above mentioned, Paul, the apostles, Christ, and the prophets, a.s.suredly 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: G.o.d shall take care of thee; G.o.d 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 pa.s.s 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, G.o.d a.s.signed him a particular task--that he should till the earth in a particular place. G.o.d also clothed him with a covering of skins. This, as we said, was a sign that G.o.d 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 a.s.signment 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 G.o.d's Word and command, wherein person and place receive adequate direction. Such were we under the papacy. Wors.h.i.+p, 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 G.o.d would pa.s.s, 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 G.o.d, 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 compa.s.sion.

212. Seth, however, who was born subsequently, had, together with his posterity, a definite promise, a definite abode and a definite mode of wors.h.i.+p; 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 G.o.d's command and promise, the devil fights in vain; G.o.d'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 G.o.d'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 pa.s.s that every one that findeth me shall slay me._

213. This result was quite to be expected. Having neither G.o.d 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, G.o.d conferred upon the nefarious murderer a twofold blessing. He had forfeited Church and dominion, but life and progeny were left. G.o.d 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 p.r.o.nounced 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 pa.s.sage is rather that everyone was prohibited from killing Cain. Judgment is p.r.o.nounced here by G.o.d, 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 unG.o.dly person asks death at the very time when G.o.d 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 cla.s.sed 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 G.o.d.

219. The Lord, accordingly, does not in this pa.s.sage 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 ma.s.s 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 pa.s.sage (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 G.o.d 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 G.o.d had before p.r.o.nounced; and G.o.d 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 pa.s.sage 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 G.o.d in such matters as these, especially when it is certain that G.o.d 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 G.o.d, 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 G.o.d 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 G.o.d, 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 G.o.d, 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 G.o.d sets before us his good will and his mercy and his works.

224. Now, G.o.d 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 G.o.d 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 p.r.o.nounced against those who should slay him. G.o.d 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 G.o.d 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 G.o.d gave to the Romans their empire on account of their n.o.ble virtues. And in the same manner we find, even to this day, that the blessings of those nations which keep from murder, adultery, theft, etc., are greater than those of other nations in which these evils prevail. And yet, even governments which, as far as mere reason can succeed, are especially well established, possess nothing beyond these temporal promises.

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

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

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

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

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

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

231. What this mark was is not to be found in the Holy Scriptures.

Therefore commentators have entertained various opinions. Nearly all, however, have come to this one conclusion--they have inferred that there was apparent in Cain a great tremor of his head and of all his limbs. They suppose that, as a physical cause of his trembling, G.o.d had changed, or disarranged, or mutilated some particular organ in his body, but left the body whole as it was first created, merely adding a visible outward mark, such as the trembling. This conjecture of the fathers contains much probability, but it cannot be proved by any testimony of the Scriptures. The mark might have been of another kind.

For instance, we observe in nearly all murderers an immediate change in the eyes. The eyes wear an appearance of sullen ferocity, and lose that softness and innocence peculiar to them by nature.

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

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

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

234. This also is a very remarkable text, and it is a wonder that the fancy of the rabbins did not run riot here as usual. Moses leaves it to the thoughtful reader to reflect how miserable and how full of tears this departure of Cain from his father's house must have been.

His G.o.dly parents had already lost their son Abel; and now, at the command of G.o.d, the other son departs from them into banishment, loaded with the divine curses, on account of his sin--the very son whom his parents had hoped to be the only heir of the promise, and whom they therefore had devotedly loved from his cradle. Adam and Eve, nevertheless, obey the command of G.o.d, and in conformity therewith they cast out their son.

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

236. The story of the woman of Tekoah is well known, whom Joab instructed to intercede for the banished Absalom. She pleads as an argument before the king, that as she had lost one son, it would be wicked in the extreme to deprive her of the other also. Also Rebecca said to Jacob, her younger son, after she had perceived the wrath of Esau against his brother: "Why should I be bereaved of you both in one day?" Gen 27, 45. Adam and Eve overcame this same pain in their bosoms, and thus mortified their paternal and maternal affections. For not only did they feel it to be their duty to obey the will of G.o.d, but they had also learned wisdom from former obedience. They had been driven out of paradise for their sin of disobedience. They feared, therefore, that if they now retained their son with them, contrary to the will of G.o.d, they should be cast out of the earth altogether.

237. This part of the history of Adam and Eve, therefore, is a beautiful lesson in obedience to G.o.d, and a striking exhortation to fear G.o.d. This is also Paul's princ.i.p.al object in his first Epistle to the Corinthians, nearly all of which is written against the self-confidence of the human heart. For, although G.o.d is merciful, yet men are not therefore to sin; he is merciful to those only who fear and obey him.

238. As it was bitter in the extreme for the parents to lose their son, this departure from his home was, I have no doubt, most bitter also to Cain himself. For he was compelled to leave, not only the common home, his dear parents and their protection, but his hereditary right of primogeniture, the prerogative of the kingdom and of the priesthood, and the communion of the Church.

Hence it is that we have the expression in the text, that Cain "went out from the presence of Jehovah." We have above shown what the Scriptures term "the face of Jehovah," namely, all those things and means by which Jehovah makes himself known to us. Thus the face of Jehovah, under the Old Testament, was the pillar of fire, the cloud, the mercy-seat, etc. Under the New Testament, the face of Jehovah is baptism, the Lord's Supper, the ministry of the Word, etc. For by these things, as by visible signs, the Lord makes himself known to us, and shows that he is with us, that he cares for us and favors us.