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Cain Murders Abel4 Now the man knew his wife Eve, and she conceived and bore Cain, saying, “I have produced a man with the help of the L ord.” 2Next she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a tiller of the ground. 3In the course of time Cain brought to the L ord an offering of the fruit of the ground, 4and Abel for his part brought of the firstlings of his flock, their fat portions. And the L ord had regard for Abel and his offering, 5but for Cain and his offering he had no regard. So Cain was very angry, and his countenance fell. 6The L ord said to Cain, “Why are you angry, and why has your countenance fallen? 7If you do well, will you not be accepted? And if you do not do well, sin is lurking at the door; its desire is for you, but you must master it.” 8 Cain said to his brother Abel, “Let us go out to the field.” And when they were in the field, Cain rose up against his brother Abel, and killed him. 9Then the L ord said to Cain, “Where is your brother Abel?” He said, “I do not know; am I my brother’s keeper?” 10And the L ord said, “What have you done? Listen; your brother’s blood is crying out to me from the ground! 11And now you are cursed from the ground, which has opened its mouth to receive your brother’s blood from your hand. 12When you till the ground, it will no longer yield to you its strength; you will be a fugitive and a wanderer on the earth.” 13Cain said to the L ord, “My punishment is greater than I can bear! 14Today you have driven me away from the soil, and I shall be hidden from your face; I shall be a fugitive and a wanderer on the earth, and anyone who meets me may kill me.” 15Then the L ord said to him, “Not so! Whoever kills Cain will suffer a sevenfold vengeance.” And the L ord put a mark on Cain, so that no one who came upon him would kill him. 16Then Cain went away from the presence of the L ord, and settled in the land of Nod, east of Eden. Beginnings of Civilization17 Cain knew his wife, and she conceived and bore Enoch; and he built a city, and named it Enoch after his son Enoch. 18To Enoch was born Irad; and Irad was the father of Mehujael, and Mehujael the father of Methushael, and Methushael the father of Lamech. 19Lamech took two wives; the name of the one was Adah, and the name of the other Zillah. 20Adah bore Jabal; he was the ancestor of those who live in tents and have livestock. 21His brother’s name was Jubal; he was the ancestor of all those who play the lyre and pipe. 22Zillah bore Tubal-cain, who made all kinds of bronze and iron tools. The sister of Tubal-cain was Naamah. 23 Lamech said to his wives: “Adah and Zillah, hear my voice; you wives of Lamech, listen to what I say: I have killed a man for wounding me, a young man for striking me. 24 If Cain is avenged sevenfold, truly Lamech seventy-sevenfold.” 25 Adam knew his wife again, and she bore a son and named him Seth, for she said, “God has appointed for me another child instead of Abel, because Cain killed him.” 26To Seth also a son was born, and he named him Enosh. At that time people began to invoke the name of the L ord. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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10. What hast thou done ? The voice of thy brother’s blood Moses shows that Cain gained nothing by his tergiversation. God first inquired where his brother was; he now more closely urges him, in order to extort an unwilling confession of his guilt; for in no racks or tortures of any kind is there so much force to constrain evildoers, as there was efficacy in the thunder of the Divine voice to cast down Cain in confusion to the ground. For God no longer asks whether he had done it; but, pronouncing in a single word that he was the doer of it, he aggravates the atrocity of the crime. We learn, then, in the person of one man, what an unhappy issue of their cause awaits those, who desire to extricate themselves by contending against God. For He, the Searcher of hearts, has no need of a long, circuitous course of investigation; but, with one word, so fulminates against those whom he accuses, as to be sufficient, and more than sufficient, for their condemnation. Advocates place the first kind of defense in the denial of the fact; where the fact cannot be denied, they have recourse to the qualifying circumstances of the case.244244 “Ubi negari factum non potest, ad statum qualitatis confugiunt.” — “Ils ont recours aux qualitez et circonstances.” — French Trans. Cain is driven from both these defenses; for God both pronounces him guilty of the slaughter, and, at the same time, declares the heinousness of the crime. And we are warned by his example, that pretexts and subterfuges are heaped together in vain, when sinners are cited to the tribunal of God. The voice of thy brother’s blood crieth. God first shows that he is cognizant of the deeds of men, though no one should complain of or accuse them; secondly that he holds the life of man too dear, to allow innocent blood to be shed with impunity; thirdly, that he cares for the pious not only while they live, but even after death. However earthly judges may sleep, unless an accuser appeals to them; yet even when he who is injured is silent the injuries themselves are alone sufficient to arouse God to inflict punishment. This is a wonderfully sweet consolation to good men, who are unjustly harassed, when they hear that their own sufferings, which they silently endure, go into the presence of God of their own accord, to demand vengeance. Abel was speechless when his throat was being cut, or in whatever other manner he was losing his life; but after death the voice of his blood was more vehement than any eloquence of the orator. Thus oppression and silence do not hinder God from judging, or the cause which the world supposes to be buried. This consolation affords us most abundant reason for patience when we learn that we shall lose nothing of our right, if we bear injuries with moderation and equanimity; and that God will be so much the more ready to vindicate us, the more modestly we submit ourselves to endure all things; because the placid silence of the soul raises effectual cries, which fill heaven and earth. Nor does this doctrine apply merely to the state of the present life, to teach us that among the innumerable dangers by which we are surrounded, we shall be safe under the guardianship of God; but it elevates us by the hope of a better life; because we must conclude that those for whom God cares shall survive after death. And, on the other hand, this consideration should strike terror into the wicked and violent, that God declares, that he undertakes the causes deserted by human patronage, not in consequence of any foreign impulse, but from his own nature; and that he will be the sure avenger of crimes, although the injured make no complaint. Murderers indeed often exult, as if they had evaded punishment; but at length God will show that innocent blood has not been mute, and that he has not said in vain, ‘the death of the saints is precious in his eyes,’ (Psalm 115:17.) Therefore, as this doctrine brings relief to the faithful, lest they should be too anxious concerning their life, over which they learn that God continually watches; so does it vehemently thunder against the ungodly who do not scruple wickedly to injure and to destroy those whom God has undertaken to preserve. |