LITMIR.BIZ

Скачать книгу

shall see a little later, Cain first built the city of Enoch, and, furthermore, became the ancestor of shepherds, workers in metals, and musicians. All this appears to prove that it is a mistake to attribute to Cain and his posterity a curse. The curse seems to rest with weight upon the true Church, while the wicked appear to thrive and flourish.

      196. These things are often a stumbling-block, not to the world only, but even to the saints, as the Psalms in many places testify. And the prophets, also, are frequently found to grow indignant, as does Jeremiah, when they see the wicked possess freedom as it were from the evils of life, while they are oppressed and afflicted in various ways. Men may therefore inquire, Where is the curse of the wicked? Where is the blessing of the godly? Is not the converse the truth? Cain is a vagabond and settled nowhere; and yet Cain is the first man that builds a city and has a certain place to dwell in. But we will answer this argument more fully hereafter. We will now proceed with the text of Moses.

      VI. CAIN'S CONDUCT UPON BEING PUNISHED

      V. 13. And Cain said unto Jehovah, My punishment (iniquity) is greater than I can bear (than can be remitted).

      197. Here Moses seems to have fixed a cross for the grammarians and the rabbins; for they crucify this passage in various ways. Lyra recites the opinions of some who see in this passage an affirmation, considering it to mean that in his despair Cain claimed his sin to be greater than could be pardoned. This is our rendering. Augustine likewise retained this view of the passage, for he says, "Thou liest, Cain; for the mercy of God is greater than the misery of all the sinners."

      198. The rabbins, however, expound the passage as a denial in the form of a question, as if he had said, "Is my iniquity greater than can be remitted?" But if this rendering be the true one, Cain not only does not acknowledge his sin, but excuses it and, in addition, insults God for laying upon him a punishment greater than he deserves. In this way the rabbins almost everywhere corrupt the sense of the Scriptures. Consequently I begin to hate them, and I admonish all who read them, to do so with careful discrimination. Although they did possess the knowledge of some things by tradition from the fathers, they corrupted them in various ways; and therefore they often deceived by those corruptions even Jerome himself. Nor did the poets of old so fill the world with their fables as the wicked Jews did the Scriptures with their absurd opinions. A great task, therefore, is incumbent upon us in endeavoring to keep the text free from their comments.

      199. The occasion for all this error is the fact that some men are competent to deal only with grammatical questions, but not with the subject matter itself; that is, they are not theologians at the same time. The inevitable result is mistakes and the crucifixion of themselves as well as of the Scriptures. For how can any one explain what he does not understand? Now the subject matter in the present passage is that Cain is accused in his own conscience. And no one, not only no wicked man, but not even the devil himself, can endure this judgment; as James witnesses, "The devils also believe and tremble before God," Jas 2, 19. Peter also says, "Whereas angels which are greater in power and might cannot endure that judgment which the Lord will exercise upon blasphemers," 2 Pet 2, 11. So also Manasseh in his prayer, verses 4 and 5, confesses that all men tremble before the face of the Lord's anger.

      200. All this is sufficient evidence that Cain, when arraigned by God, did not have courage to withstand and to argue with him. For God is an almighty adversary; the first assault he makes is upon the heart itself when he takes the conscience into his grasp. Of this the rabbins know nothing, nor can they understand it; in consequence they speak of this arraignment as if it took place before men, where the truth is either denied or facts are smoothed over. This is impossible when God arraigns men; as Christ says in Matthew 12, 37, "By thy words thou shalt be justified and by thy words thou shalt be condemned."

      201. Cain thus acknowledges his sin, although it is not so much the sin he grieves over as the penalty inflicted. The statement, then, is to be understood in the affirmative, and it reveals the horrors of despair.

      A further proof of Cain's despair is, that he does not utter one word of reverence. He never mentions the name of God or of his father. His conscience is so confused and so overwhelmed with terror and despair that he is not able to think of any hope of pardon. The Epistle to the Hebrews gives the same description of Esau when it states that he "for one mess of meat, sold his own birthright. For ye know that even when he afterward desired to inherit the blessing, he was rejected; for he found no place for change of mind, though he sought it diligently with tears," Heb 12, 16-17. Thus in the present instance, Cain feels his punishment, but he grieves more for his punishment than for his sin. And all persons, when in despair, do the same.

      202. The two original words of this passage, minneso and avon, are a pair of crosses for grammarians. Jerome translates this clause, "My iniquity is greater than can be pardoned." Sanctes, the grammarian of Pagnum, a man of no mean erudition and evidently a diligent scholar, renders the passage, "My punishment is greater than I can bear." But by such a rendering we shall make a martyr of Cain and a sinner of Abel. Concerning the word nasa, I have before observed that when it is applied to sin it signifies, to lift sin up, or off, or on high; that is, to take it out of the way. Similarly the figure has found currency among us: the remission of sins, or to remit sin. In the Thirty-second Psalm, verse one, we find the expression, Aschre Nesu Pascha. This, literally translated, would make: Being blessed through the removal of crime, or sin. We make it: Blessed is he whose transgression is forgiven, or taken away. The same is found in Isaiah 33, 24, The people that dwell therein shall be Nesu Avon, that means, relieved from sin—shall be the people whose sin is forgiven.

      203. The other original term, avoni, grammarians derive from the verb anah, which signifies "to be afflicted," as in Zechariah 9, 9: "Behold thy king cometh unto thee lowly (or afflicted)." Our translation renders it "meek." Likewise in Psalms 132, 1: "Jehovah, remember for David all his affliction." From the same root is derived the expression, "low estate," or "lowliness," used by the Virgin Mary in her song, Lk 1, 48. This fact induces Sanctes to render it "punishment."

      But here avoni signifies "iniquity" or "sin," as it does also in many other passages of the Holy Scriptures, which appears more plainly from the verb "remit," which stands connected with it.

      204. Hence it is that grammarians, who are nothing but such and know nothing of the divine things, find their crosses in all such passages, and crucify, not only the Scriptures, but themselves and their hearers as well. In the interpretation of the Holy Scriptures, the sense is first to be determined; and when that appears in all respects consistent with itself, then the grammatical features are to receive attention. The rabbins, however, take the opposite course, and hence it grieves me that divines and the holy fathers so frequently follow them.

      V. 14. Behold, thou hast driven me out this day from the face of the ground; and from thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.

      205. From these words it appears that the sentence on Cain was pronounced through the mouth of Adam. Cain acknowledges that he is driven first from Home and State, and then also from the Church. Of the difference between the words adamah and erez we spoke above. We showed that erez signifies the earth generally, while the word adamah means the cultivated part of the earth. The meaning therefore is: I am now compelled to flee from thy presence and from that part of the earth which I have cultivated. The whole world indeed lies before me, but I must be a fugitive and a vagabond upon the earth; that is, I shall have no certain dwelling place. In the same way fugitive murderers among us are punished with exile. These words, accordingly, cast additional light upon the utterance of Adam, "Cursed art thou from the ground." They refer to Cain's banishment. This part of Cain's punishment therefore is a civil punishment, and by it he is shut out from civic association.

      206. But that which Cain next adds, "From thy face shall I be hid," is an ecclesiastical punishment and true excommunication. For, as the priesthood and the kingdom rested with Adam, and Cain on account of his sin was excommunicated from Adam, he was thereby also deprived of the glory both of priesthood and kingdom. But why Adam adopted this punishment is explained by the words, "When thou tillest the ground, it shall not henceforth yield unto thee its strength;" as if he had said, Thou art cursed and thy labors are cursed also. Therefore if thou

Скачать книгу