Collected Works of Martin Luther

by Martin Luther

  184. I make these observations because there is a great probability that many of the posterity of Cain joined themselves to the holy patriarchs. But their privileges were not those of an obligatory service toward them on the part of the Church, but mere toleration of them as individuals who had lost the promise that the blessed seed was to spring from their flesh and blood. To forfeit the promise was no trifle; still, even that curse was so mitigated as to secure for them the privilege of beggars, so that heaven was not absolutely denied them, provided they allied themselves with the true Church.

  185. But this is what Cain, no doubt, strove to hinder in various ways. He set up new forms of worship and invented numerous ceremonies, that thereby he might also appear to be the Church. Those, however, who departed from him and joined the true Church, were saved, although they were compelled to surrender the distinction that Christ was to be born from their flesh and blood. But let us now return to the text.

  186. Moses here uses a very striking personification. He represents the earth as a dreaded beast when he speaks of her as having opened her mouth and swallowed the innocent blood of Abel. But why does he treat the earth so ruthlessly since all this was done without her will? Yes, being a creature of God which is good, did not all transpire in opposition to her will and in spite of her struggle against it, according to Paul’s teaching: “The earth was made subject to vanity, not willingly,” Rom 8, 20. My reply is: The object was to impress Adam and all his posterity, so that they might live in the fear of God and beware of murder. The words of Adam have this import “Behold the earth hath opened her mouth and swallowed the blood of thy brother; but she ought to have swallowed thee, the murderer. The earth is indeed a good creature, and is good to the good and godly; but to the wicked she is full of pitfalls.” It is for the purpose of inspiring murderers with fear and dread that these terrifying words were spoken. Nor is there any doubt that Cain, after hearing the words from an angry father, was overwhelmed with terror and confusion, not knowing whither to turn. The expression, “which hath opened its mouth to receive thy brother’s blood from thy hand,” is, indeed, terrifying, but it portrays the turpitude of the fratricidal deed better than any picture.

  V. 12a. When thou tillest the ground, it shall not henceforth yield unto thee its strength.

  187. The Lord said above to Adam, “Thorns also and thistles shall it bring forth to thee.” But the words spoken to Cain are different. As if he had said, “Thou hast watered and fertilized the earth, not with healthful and quickening rain, but with thy brother’s blood. Therefore the earth shall be to thee less productive than to others. For the blood thou hast shed shall hinder the strength and the fruitfulness of the earth.” This material curse is the second part of the punishment. The earth, although alike cultivated by Adam and Cain, should be more fruitful to Adam than to Cain and yield its return to the former for his labors. But to the labors of Cain it should not yield such returns, though by nature desirous to give in proportion to its fruitfulness and strength, because it was hindered by the blood spilled by Cain.

  188. Here we must offer a remark of a grammatical nature. In the present passage Moses terms the earth haadama. In the passage following, “A fugitive and a wanderer shalt thou be in the earth” he uses the term arez. Now adama signifies, according to grammatical interpreters, that part of the earth which is cultivated, where trees grow and other fruits of the earth adapted for food. But arez signifies the whole earth, whether cultivated or uncultivated. This curse, therefore, properly has reference to the part of the earth cultivated for food. And the curse implies that where one ear of wheat brings forth three hundred grains for Adam, it should bring forth scarcely ten grains for Cain the murderer; and this for the purpose that Cain might behold on every side God’s hatred and punishment of the shedding of blood.

  V. 12b. A fugitive and a wanderer (vagabond) shalt thou be in the earth.

  189. This is a third punishment resting on murderers to our day. For, unless they find reconciliation, they have nowhere a fixed abode or a secure dwelling-place.

  We find here, in the original, two words, No Vanod, signifying vagabond and fugitive. The distinction I make between them is, that No designates the uncertainty of one’s dwelling-place. An illustration is furnished by the Jews, who have no established habitation, but fear every hour lest they be compelled to wander forth. Nod, on the other hand, signifies the uncertainty of finding the dwelling-place sought; with the uncertainty of a present permanent dwelling-place there is linked the uncertainty of a goal to strive for when the present uncertain dwelling-place must be abandoned. Thus, the punishment contains two features, the insecurity of the present dwelling-place and a lack of knowledge whither to turn when thrust forth from the insecure abode of the present. In this sense the term is used in Psalm 109, 10: “Let his children be continually vagabonds.” That means, Nowhere shall they find a certain abode; if they are in Greece this year, they shall migrate to Italy the next, and so from place to place.

  190. Just such is evidently the miserable state of the Jews at the present day. They can fix their dwelling-place nowhere permanently. And to such evil God adds this other in the case of Cain, that when he should be driven from one place of abode he should not know where to turn, and thus should live suspended, as it were, between heaven and earth, not knowing where to abide nor where to look for a permanent place of refuge.

  191. In this manner the sin of Cain was visited with a threefold punishment. In the first place he was deprived of all spiritual or churchly glory; for the promise that the blessed seed was to be born from his posterity, was taken from him. In the second place, the earth was cursed, which is a punishment affecting his home life. The third punishment affects his relations to the community, in that he must be a vagabond without a fixed abode anywhere.

  192. Notwithstanding, an open door of return into the Church is left, but without a covenant. For, as has been explained, in the event that any one of Cain’s posterity should ally himself with the true Church and the holy fathers, he was saved. Thus the Home is left, but without a blessing; and the State is left so that he may found a city and dwell there, but for how long, is uncertain. Without exaggeration, therefore, he may be likened to a beggar in Church, Home and State.

  193. This punishment is mitigated by the prohibition to slay him forthwith after the commission of the murderous deed, a law providing for the punishment of murderers which was reserved for a later day. Cain was saved that he might be an example for others, to teach them to fear God and to beware of murder. So much about the sin, arraignment, and punishment of Cain.

  194. But there are some who reply that, the godly, likewise sometimes endure these same curses, while the wicked, on the contrary, are free from them. Thus, Paul says that he also “wandered about and had no certain dwelling-place,” 1 Cor 4, 11. Such is even our condition to-day, who are teachers in the churches. We have no certain dwelling-place; either we are driven into banishment or we expect banishment any hour. Such was the lot also of Christ, the apostles, the prophets, and the patriarchs.

  195. Concerning Jacob the Scriptures say “The elder shall serve the younger,” Gen 25, 23. But does not Jacob become a servant when we see him, from fear of his brother, haste away into exile? Does he not, on his return home, supplicate his brother and fall on his knees before him? Is not Isaac also seen to be a most miserable beggar? Gen 6, 1-35. Abraham, his father, goes into exile among the Gentiles and possesses not in all the world a place to set his foot, as Stephen says, Acts 7, 1-5. On the other hand, Ishmael was a king, and had the princes of the land of Midian as his offspring before Israel entered into the land of promise, Gen 25, 16. Thus, as we 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 WHEN PUNISHED.

  1.

  How he despaired. “My punishment is greater” etc.

  a.

  These words have greatly perplexed interpreters 197.

  b.

  The way Augustine explains them 197.

  c.

  The explanation of the rabbins 198.

  *

  How the rabbins pervert the Scriptures and whence their false comments 198-199.

  d.

  Why the rabbins’ interpretation cannot be accepted 200.

  e.

  The true understanding of these words 201.

  *

  The punishment troubles Cain more than his sin 201.

  f.

  What makes these words difficult 202.

  *

  The right understanding of the words “Minso” and “Avon” 202-203.

  *

  Grammarians cannot get at the right meaning of the Scriptures 204.

  *

  How we should proceed in interpreting Scripture 204.

  2.

  How Cain viewed his political punishment 205.

  3.

  How he viewed his ecclesiastical punishment 206.

  *

  Why Cain was excommunicated by Adam 206-207.

  *

  In what sense Cain was a fugitive and a wanderer 208-209.

  *

  Adam received his punishment in a better way 210.

  *

  The meaning of being a fugitive and a wanderer. How the same is found among the papists 211-212.

  *

  The grace of God was guaranteed to Seth and his posterity 212.

  *

  Why no temptation can harm believers 212.

  4.

  Cain’s fear that in turn he would be slain 213.

  *

  God shows Cain a double favor in his punishment. Why he does this 213.

  *

  Whether any of Cain’s posterity, under the Old Testament, were saved 214-215.

  5.

  Whether Cain prayed that he might die, as Augustine, Lyra and others relate 216-217.

  *

  The fables of the rabbins cause Luther double work and why he occasionally cites them 218.

  *

  Whether God changed his judgment upon Cain 219.

  *

  Why God still showed Cain incidental grace 219.

  *

  The fables of the Jews concerning Cain’s death and Lamech’s punishment 220-221.

  *

  It is foolish to dispute concerning the sevenfold vengeance to be visited upon the one who slew Cain 222.

  *

  The divine promises.

  a.

  They are twofold, of the law and of grace 223.

  b.

  The promise Adam received 224.

  c.

  Whether God gave Cain one of these promises 224-225.

  d.

  The kind of promises well organized police stations have 226.

  e.

  The promises the Church has 227.

  f.

  Cain’s promise is temporal, incidental and incomplete 227.

  *

  Was Cain murdered 228.

  6.

  How Cain had cause to fear, even though there were no people on the earth except Adam and Eve and his sisters 229-230.

  *

  The sign that is put upon Cain.

  a.

  Can anything definite be said of it. What the fathers thought of it 231.

  b.

  Why this sign was placed upon him 232.

  c.

  How he had to carry it his whole life 232.

  d.

  How the sign was a confirmation and a promise of the law 233.

  7.

  Of Cain’s departure, and his excommunication from the presence of Jehovah.

  a.

  The first parents in obedience to God made Cain an outcast 234-235.

  b.

  How the first parents overcame their parental affections in expelling Cain 236.

  *

  What should urge men to flee from their false security 237.

  c.

  His expulsion must have pierced Cain to the heart 238.

  *

  What is the presence of Jehovah 238.

  d.

  How he went from the presence of Jehovah, to be without that presence 239.

  e.

  It was a sad departure, both for Cain and his parents 240.

  f.

  Whither he resorted 241.

  *

  What meaning of “in the land of Nod” 241.

  *

  Of Paradise.

  (1)

  The deluge very likely destroyed paradise 241.

  (2)

  Where was paradise 242.

  *

  Of the Deluge.

  (1)

  The deluge destroyed paradise 243.

  *

  Cain lived where Babylon was built later 244.

  (2)

  The deluge gave the earth an entirely different form 244.

  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 h
is 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.”