Commentary on Genesis, Vol. 2: Luther on Sin and the Flood

by Martin Luther

April 12th, 1910, became a memorable date in the North-west by the introduction of the Scandinavian languages into all the high schools of Minneapolis. German and Scandinavian taxpayers are gradually becoming more interested in having their children learn the language of their mothers in the public schools. This will prove to be a great blessing to children and home, society and state. The Church however will blunder, if she thinks there will now be no need of circulating English literature in German and Scandinavian congregations. Translating Luther and teaching German and Scandinavian are two ways of doing the same thing, for language is not an end, but a means to an end. Many young people are being confirmed in English and they often attend services in foreign languages. Many know more of the language than of the matter preached. When weak in the language they understand better what is preached if they are familiar with the thought. The reason many do not appreciate a sermon with the Luther ring is because they are familiar with neither the language nor the thought. Hence the need of our young people becoming familiar with Luther's sermons and commentaries in English. One understands better in a strange language what he is familiar with. This familiar knowledge would help to bridge the chasm between Lutheran parents and children. Ask parents and they will tell about the "Old Luther Readers," in their native land and tongue. All admit that if the young people are not interested to read Luther in English, they will never read him. All who do will the better understand sermons in German and Scandinavian. The universal reading of the English Luther, on the part of the young people, will therefore help, and not harm, the German and Scandinavian congregations. Luther's teachings thoroughly understood in a living way will bind the young to their Christian convictions, as much as the knowledge of a language binds them to that language. The passive interest therefore, on the part of German and Scandinavian pastors and congregations in circulating the English Luther, as far as their young people are concerned, should give way to active interest, for the sake of their own work in the future. It is important to learn your mother's language. You may do that and forget her faith—Better retain the faith than the language.

J. N. Lenker.

The Fiftieth Day (Pentecost), 1910.
Minneapolis, Minn.

COMMENTARY ON GENESIS.

CHAPTER IV.

IV.	CAIN MURDERS HIS BROTHER; CALLED TO ACCOUNT.
	A.	HOW CAIN MURDERED HIS BROTHER.
		1.	What moved Cain to commit murder [107].
		2.	Cain's hypocritical actions in concealing his anger that he might the more easily commit the murder [108-109].
		*	Cain the picture of all hypocrites [110-129].
		*	The attitude of hypocrites to their neighbors. Also, how we are to view the efforts of the pope and bishops in behalf of peace and unity [111-112].
		*	Against what people we should most guard [112].
		3.	How Cain listened to no warning in his thoughts of murder [113].
		*	Complaint of the world's attitude to good admonition [114].
		*	The ways of the hypocrite. Also, why falsehood wears a friendly aspect [115].
		4.	Whether Cain's passion to murder Abel was noticeable [115].
		5.	Cain took no notice of Abel's sighing and praying [116].
		*	The origin of man's cruel and tyrannical nature [117].
	B.	HOW CAIN WAS CALLED TO ACCOUNT, AND HIS BEHAVIOR.
		1.	Who questioned Cain, and his defiant actions [118].
		2.	Cain accused himself most when he tried to clear himself [119].
		*	Liars speak against themselves, as is proved by examples [119-120].
		3.	Cain's vindication more foolish than that of the first parents in paradise [121].
		*	St. Martin will absolve the devil if he repents [122].
		*	Whoever excuses his sin follows the example of Satan and makes his case worse [123].
		4.	How Cain heaps sin upon sin [124].
		5.	Cain despairs and is in a worse state than our first parents after their fall [125].
		6.	How Cain placed himself in a position where nothing could help him [126].
		7.	Gently accused, and yet defiant [127].
		8.	Cain has not the least reverence for God or his father [128].
		*	This is a picture of all hypocrites [129].
		9.	How his defense ends [130].
		*	How man ought to act when his conscience accuses him of sin [131].
		*	The hypocrite's actions when his conscience is awakened, and what he is to do [132-133].
		10.	In Cain's defense wickedness and folly are mingled [134].
		*	How God reveals hypocrites [135].
		*	Moses says much in few words [136].
		*	Whether Abel and our first parents anticipated Cain's murder [137].
		*	Without a thought of what might restrain him, Cain commits the deed [138].
		*	The picture of the sacrifice of Iphigenia applied to Moses' description of Cain's murder [139-140].
		*	Cain's is no ordinary murder, and how he differs from other murderers [141].
		*	The hypocrite's hatred is different from other hatred, and is found among the Jews and the Papists [142-143].
		*	Cain the father of all murderers [144].
		*	How the first parents felt over this whole affair [145].
			a.	Their grief was so great that they could not have endured without special divine comfort [146].
			b.	Their severe trial in view of the first sin [147].
			c.	Very likely because of this murder they refrained so long from bearing children [148].
			*	Whether the first parents had at the time more children than Cain and Abel [148].
		*	Why Cain slew Abel, and how he did it [149].
		11.	The time and occasion when Cain was called to account [150].
		12.	Adam with the authority of God calls Cain to account [152].

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

A. How Cain Murdered His Brother.

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