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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 God." A few only of his generation are excepted, who were saved by the uncovenanted mercy of God.

      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 God, "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 God 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, God 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 God'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 God 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 God 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." God, 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 God 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 godly parents had already lost their son Abel; and now, at the command of God, 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 God, and in conformity therewith they cast out their son.

      235. Accordingly, this passage rightly praises obedience to God, or the fear of God. Adam and Eve had, indeed, learned by their own experience in paradise that it was no light sin to depart from the command of God; 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 God 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 God, 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 God, 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 God, and a striking exhortation to fear God. This is also Paul's principal object in his first Epistle to the Corinthians, nearly all of which is written against the self-confidence of the human heart. For, although God 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.

      239. It was from this place, therefore, in which God declared that he was always present, and in which Adam resided as high priest, and as lord of the earth, that Cain "went out;" and he came into another place, where there was no "face of God," where there was no visible sign of his presence by which he could derive the consolation that God was present with his favor. He had no sign whatever, save those signs which are common to all creatures, even to the beasts, namely, the uses of sun and moon, of day and night, of water, air, etc. But these are not signs of that immutable grace of God contained in the promise of the blessed seed. They are only the signs of God's temporal blessings and of his good will to all his creatures.

      240. Miserable, therefore, was that going out of Cain indeed. It was a departure full of tears. He was compelled to leave forever his home and his parents, who now gave to him, a solitary man and a "vagabond," their daughter as his wife, to live with him as his companion; but they knew not what would become either of their son or of their daughter. In consequence of losing three children at one time their grief is so much greater. No other explanation suggests itself for the subsequent statement "Cain knew his wife."

      241.

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