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

by Martin Luther

The Hebrew verb in this passage is MASCHAL; the same as that which the Lord used above when he said unto the woman, 3:16, "And thy desire shall be to thy husband, and he shall rule over thee." In these words the meaning of the Lord is, that the wife should obey the husband and listen to her husband, and that she should not take upon herself the judgment in all things; and that if she did so, the husband in his authority as the man, should rebuke and prevent her. It is in the same manner that Adam here speaks to Cain, saying to him, "Sin will entice thee and prompt thee to revenge." This is the father's meaning, when he says, "And its desire shall be toward thee; but do thou say unto sin, I will not obey thee. Refrain thyself and rule over it." These words of Adam therefore contain an admonition full of consolation, showing that on account of the blessed Seed we are no longer under sin, and that therefore we ought to rule over it. For Adam's speech embraces both doctrines; the doctrine of the fear of the Lord and the doctrine of faith. We ought to fear God, because "sin lieth at the door," and we ought to have faith in God because he is merciful.

PART IV. HOW CAIN MURDERED HIS BROTHER AND WAS REQUIRED TO GIVE AN ACCOUNT, AND HOW HE CONDUCTED HIMSELF.

I. V. 8a. And Cain told (talked with) Abel his brother.

Our translation has it, "And Cain said to Abel, his brother," adding the words, "Let us go out doors." But this is one of the inventions of the Rabbins, to whom how much credit is to be given, I have fully shown. Lyra, following the invention of Eben Ezra, relates that Cain told his brother how severely he had been rebuked of the Lord. But who would believe that for which there is no authority in the Scriptures? We hold therefore to that meaning of the text which the Scriptures plainly show to be its true sense, that Cain, being reprobated or rejected of God, indulged his wrath, and that he now added to his former sins, contempt of his parents and of the Word, thinking thus within himself, "The promised Seed of the woman belongs to me as the first-born. But my brother, Abel, that contemptible one and that one of naught, is evidently preferred to me by the divine authority itself, manifested by the fire from heaven consuming his sacrifice. What shall I do, therefore? I will dissemble my wrath until an opportunity of taking vengeance shall occur."

The words therefore, "And Cain spoke to Abel his brother," I understand as meaning that Cain, dissembling his anger, conducted himself toward Abel as toward a brother, and that he spoke to him and conversed with him, as if he bore with a quiet mind the divine rejection he had just experienced, and the sentence of God thus pronounced against him. It was in this manner also that Saul dissembled his wrath, who likewise pretended a benevolent mind and good-will toward David. "I know well," said Saul, "that thou shalt surely be king," 1 Sam. 24:20; and yet he was all the while thinking of the way in which, having killed David, he might prevent his being king. Just in the same way did Cain now converse in dissimulation with Abel his brother, saying to him, I see that thou art chosen of the Lord. I envy thee not this divine blessing, etc., etc. This is the very manner of hypocrites. They pretend friendship until an opportunity of doing the harm they intend presents itself.

That such is the true sense of the passage all the circumstances clearly show. For if Adam and Eve could have gathered the least suspicion of the intended murder, think you not that they would either have restrained Cain or removed Abel, and placed the latter out of danger? But as Cain had altered his countenance and his carriage toward his brother, and had talked with him in a brotherly manner they thought all was safe, and the son had bowed to and acquiesced in the admonition of his father. This outward appearance and carriage deceived Abel also, who, if he had feared anything like murder from his brother, would doubtless have fled from him, as Jacob fled from Esau when he feared his brother's wrath. What therefore could possibly have come into the mind of Jerome, when he believed the Rabbins, who say that Cain was here expostulating with his brother?

Wherefore Cain is here the image and the picture of all hypocrites and murderers, who under the show of godliness slaughter the good. For Cain thus being besieged by Satan covers his wrath, waiting the opportunity to slay his brother Abel; meanwhile he converses with him, as a brother beloved, that he might the sooner lay his hands upon him unawares.

This passage therefore is intended for our instruction; that we may learn to understand the ways of murderers and hypocrites. For thus it truly always comes to pass that every Cain talks with his brother, as Cain of old talked brotherly with Abel; and on the other hand also, every Abel trusts in every Cain, as a brother would trust a brother; and thus he is murdered, and the pious parents meanwhile are deceived.

Just so the Pope and the bishops of this day talk and consult much concerning the peace and the concord of the Church. But he is most assuredly deceived who does not understand all these councils directly the contrary. For true is that word of the Psalm, "The workers of iniquity speak peace to their neighbors, but mischief is in their hearts," Ps. 28:3. For the very nature of all hypocrites is, that they carry an appearance of goodness, speak friendly to you, pretend humility, patience, and charity, and give alms, etc.; and yet, they are all the while planning slaughter in their heart.