LITMIR.BIZ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

      228. Whether, therefore, Cain was killed or not, I cannot with any certainty say, for the Scriptures afford no plain information upon that point. This one thing, however, evidently can be proved from the present text, that Cain had no certain promise of the preservation of his life; but God left him to a life of uncertainty, doubt and restless wandering, and did no more than protect the life of Cain by a command and a threat which might restrain the wicked from killing him, on account of the certain awful punishment which would follow such destruction of the murderer. But a promise that he should not be murdered was withheld. We know, moreover, what is the nature of the law, or a legal command, and that there are always very few who obey it. Therefore, although it is not recorded at what time, in what place,

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