Commentary on Genesis, Vol. 1: Luther on the Creation

by Martin Luther

That which Moses adds, "And his countenance (vultus) 'appearances,' 'looks,' 'whole aspect,' fell," is a Hebrew expression; an expression which not only represents the deed done, or the fact, but also implies that the mind also was in such a state of commotion that it could not rest; and that although Cain could do no further harm, yet his wrathful will to do so was manifested by his countenance. He did not lift up his fallen brow nor speak in a friendly voice to his parents as before. And every answer he made them was rather a sullen murmur than a natural utterance. He was struck pale at the first sight of his brother after his offering, which God had accepted. And he showed by the threatening looks of his eyes that his mind was burning with the desire of revenge.

Moses expresses all this, when he says, "And his countenance fell;" for he does not mean his countenance or visage only, nor merely one part of his countenance; but he intends all his appearances, his whole appearance; his every look, gesture and motion; in the same manner as the apostle uses a Hebrew expression, when he says concerning charity that it "doth not behave itself unseemly;" that is, doth not carry an unseemly countenance, doth not contract its brow, doth not look with anger or disdain, doth not wear a threatening aspect; but is of a free and open visage, expressing with its eyes kindness and affection. For the latter are becoming, but the former are unbecoming and indicative of vice within. This clause therefore, "And his countenance fell," contains a particular description of the anger and hypocrisy of Cain. He could neither look at his brother Abel, nor hear his voice, nor speak to him, nor eat nor drink with him in rest or quietude of mind.

If any one desires to witness an example of this Cain-like wrath, let him put himself in the presence of some Papist, who is seeking distinguished praise for doctrine or piety in his day and generation; and he will find that such an one is the subject of a rage against the truth, perfectly diabolical; to which fury, if you compare the anger of a judge, the latter will appear in comparison to be the greatest kindness, mercy and open candor. For in the judge anger is merely a duty; he is not angry with the person of the prisoner, but with his crime. But the Cainite wrath fires and distorts the eyes, scowls the brow, swells the cheeks with rage, and arms the hands. In a word, it is evident in every part of the body and in its every gesture, and that unceasingly. For it does not die away by time, as political or domestic wrath does.

Next follows the fatherly and most grave admonition of Adam, who would willingly have healed and saved his son if he could have done so. But this wrath knows no medicine or cure. Neither Cain nor any Cainite will hear either father or mother, or God Himself!

V. 6. And Jehovah said unto Cain, Why art thou wroth, and why is thy countenance fallen?

All these circumstances plainly prove that the present was not the first time that Cain had been confounded in this offering of his sacrifice; but that from the hour of this sacrifice he had gone in perturbation of mind, filled with sadness and gnashing his teeth; and looking neither upon his father nor upon his mother without an evil eye; affected just as we have already said that pharasaic rage affects the whole man, and changes the whole visage and gesture. For Cain considered it to be a great indignity that at a public sacrifice, and in the midst of divine worship, and before the eyes of his father and his mother, Abel whom he had always despised and whom even his parents themselves had accounted a child of naught, should be preferred of God to himself; and thus pronounced of God worthy the glory of the kingship and the priesthood.

II. As soon therefore as he had fully shown that he was of a hostile mind towards his brother, he receives from his father Adam the admonition in our text. For my belief is, that these words are spoken by Adam himself, and that Moses says they were spoken "by the Lord," because Adam had now been justified and had been gifted with the Holy Spirit; and therefore those things which he now spoke by the Holy Spirit according to the Word of God are rightly said by Moses to have been spoken by God himself. Just as at the present day those who preach the Gospel are not in reality themselves the preachers and teachers, but Christ, who speaks and teaches in them and by them. And most certainly these words are spoken by Adam with peculiar gravity and intent; for he saw that his son could not patiently endure the indignity put upon him; he saw him grieve over his lost superiority; and he felt what havoc the Tempter might make in the corrupt nature of his son, who had done such evil to himself and Eve, when in a state of innocency and perfection. Adam therefore was filled with deep anxiety and addressed his son with that solemn gravity of language, which Moses records in the text. And although no one of the fathers has explained that speech of Adam to his son Cain in a manner worthy its gravity and importance; because perhaps none of them had sufficient leisure from their ecclesiastical engagements; yet I will attempt to move this stone of difficulty out of the way; and, as I hope and think, not without some advantage to the truth.

V. 7a. If thou doest well, shall it not be lifted up, (shall there not be a remission,) and if thou doest not well, sin coucheth (lieth) at the door.

I cannot sufficiently wonder how Moses was able to condense so mighty a subject in so few words. Our translation does not properly express the sense. And although Augustine was not altogether unacquainted with the Hebrew language, yet his knowledge of it was not thorough; for he renders this important text thus, "If thou offerest aright, and yet dost not rightly divide the offering, thou hast sinned. Rest, and be quiet." What such sins are those well acquainted with the Hebrew know. Though the doctrine which Augustine deduces from his rendering of the passage is theologically correct and good, the Septuagint translators of the Hebrew seem also not to have been duly qualified for the magnitude of the work they undertook. Wherefore, leaving for the present both the translations and the opinions of all other commentators, we will now strictly follow the proper sense of the Hebrew in the text before us. That sense is the following, "If thou doest well, there shall be remission, or alleviation; if thou doest not well, sin lieth at the door," etc.

Moreover it is ordained by nature, as even the philosopher testifies, that words should be made to serve things, and not things made subservient to words. The sentiment of Hilary is well known, which a certain master of sound opinions also thus cites: "Words ought ever to be understood according to the matter contained in them, and intended to be expressed by them." In every exposition or explanation of the Scriptures therefore the subject-matter is first to be considered; that is, we are first clearly to see the thing spoken of in each case. When this is strictly done, then the words are to be brought to a due application to the thing, if the grammatical laws of the language will permit; but the things are never to be made to bend to the words. And it is because the Rabbins and those who follow them do not this, for they have lost the things, and so cleave hard to the words only, that they often fall into the most absurd sentiments and opinions. For, as they possess not thoughts worthy of those spiritual things, of which the sacred Scriptures speak, they err from the subject-matter treated in each case by the Word and draw the words after them into vain and carnal cogitations.