MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 4:9-16
THE BITTER CURSE WHICH SIN BRINGS UPON AN INDIVIDUAL LIFE
We have been thoroughly educated in the nature and effects of sin by the sacred narrative, not by philosophical instruction, but by the interesting events and transactions of daily life. We saw in the garden that sin consisted in a wandering thought from the word of God, and also in disobedience to the divine command; now we behold it in full development, as a dire passion, and as a social wrong. Sin is a progress in the history of peoples. In different men it manifests itself in different forms. One man sins by disobedience; another man by murder. When once it makes an entrance into a family none can tell how it will affect them, or predict where it will end. But these narratives in Genesis solemnly and emphatically teach that sin makes men wretched, that it is a loss rather than a gain, that it is a delusion, and that it is followed by a life-long curse. Surely such a revelation concerning sin ought to deter men from it. But the curse it will bring in the next life it is impossible for human pen to write. Look at the curse it involves in this life.
I. That it renders a man subject to the solemn and convincing enquiries of God. “And the Lord said unto Cain, where is Abel thy brother?” All men are liable to the solemn interrogations of God, even when their lives are pure and good, but especially when they have involved themselves in guilt. Thus Adam was questioned after his disobedience. The good welcome these divine questionings as moments of glad communion with the Infinite; the guilty tremble before them as the herald of yet more terrible doom. The questions of God touch the inner vitalities of our moral life and conduct. None can evade them, though many try. They demand an immediate reply. In the case of Cain:—
1. This enquiry was solemn. God did not ask Cain about his tillage of the ground, or about the fruits of his manual toil. He does not ordinarily question men on such topics. These are the subject of human interrogations rather than divine. God questions men about their moral feelings, about their conduct. He is cognizant of every sin we commit, and may at any time inquire of us its meaning and intention. It is well for the moral safety of society that wicked men are arraigned before authoritative tribunals, or human passion would depopulate the world. It is certainly a most solemn experience for a human soul to be interrogated by God about its sins.
2. This enquiry was convincing. It implies that although the question was asked, that God knew all about the murder which the passionate brother had committed. God does not interrogate human souls to obtain information respecting their sins, as though he were ignorant of them. His inquiries are intended to produce deep conviction of mind, to awaken men to a proper sense of guilty shame, and sometimes to lead them to Himself, that they may be forgiven. A question from God, like the look from Christ, has broken many souls into refreshing tears. It is well for a man to confess his sins to Heaven. This is the best way to get rid of them.
3. This enquiry was retributive. It was not merely intended to awaken Cain to a consciousness of his late deed, but also to vindicate the memory of Abel. God does not allow his saints to be slaughtered at the caprice and passion of man, without a retributive interview with the murderer. When nations have slain the good, then it is that God has held terrible controversy with them. It is not always the law of heaven to prevent or turn aside the stroke of anger, but it is always the law of heaven to avenge it. It is foolish as well as criminal of the world to slay its best worshippers; to put out its brightest lights. Cain deeply felt the retribution of this inquiry.
4. This enquiry was unexpected. Cain felt the passion of envy. He slew his brother. He probably expected that that would be the end of it, or, it may be that he did not calculate as to the consequence of his deed. However, no sooner was the wicked murder perpetrated, than God appeared to avenge it. The dream of sin is soon dispelled by the dawning light of the Divine presence. Sinners are always exposed to the intrusions of heaven. They cannot hide themselves from God. They must listen to His voice. They feel a condemnation they cannot remove.
II. That it sends a man on through life with the most terrible memories of wrong doing within his soul.
1. Cain would never forget the hour in which he slew his brother. The circumstances of the deed would ever remain new and vivid in his remembrance. The whole picture would live within him. He would be the constant spectator of it. None could blot it out, none could hide it, and none could give him relief from its awful torment. Such mental pictures are the anguish of a wicked life. What more terrible curse could come upon a man than this. Then this deed would be aggravated to himself by the thought that he had slain his brother. No long standing enemy had fallen victim to his rage, no foreigner, but the son of his own mother. Surely this was an aggravation of his crime. It would also be aggravated to himself by the thought that his envy toward his brother, had been occasioned by the superiority of his brother’s service to God. The purity of his brother’s character and the fidelity of his offering would rise to the vision of his remorseful soul. He would feel that he had slain the innocent. But the deed was done. He could not alter it. It must remain the dread companion of his life. This is one of the greatest sources of punishment to the sinner.
(1). It is rendered so by the memory of man. There is no forgetfulness to man. Though the days pass, he carries their moral history in his soul for ever.
(2). It is rendered so by the conscience of man. The mere remembrance of a deed would be but little torment to a man, if his conscience did not refer him to its moral wrong. Conscience always points the murderer to his innocent victim.
(3). It is rendered so by the will of God. God has so ordered the faculties of man that they shall inflict punishment upon the wrong-doer. Truly then Cain is introducing an element of sadness into his life by this crime, the poignancy of which he is little aware. By one sinful act men may make themselves wretched for ever.
III. That it often ruins the temporal prosperity of a man.—“And now art thou cursed from the earth which hath opened her mouth to receive thy brother’s blood from thy hand; when thou tillest the ground, it shall not henceforth yield unto thee her strength.” Thus the temporal prospects of the murderer were to be ruined. Sin often destroys the trades and professions of men:—
1. It destroys their reputation. In business, reputation is worth as much to a man as capital. If he is once detected in wrong doing or dishonesty of any kind, his trade will decline. Goodness is an enriching policy.
2. It wastes their earnings: There are multitudes of men who would be rich if they were only morally good and steady. What they earn by industry, they spend in revelling at night. They are drunken. They are improvident. They are reckless. Trade cannot long survive this.
3. It enfeebles their agencies. The ground was not to yield Cain its wonted produce. By sin men weaken their bodies, their minds, their souls, and all their instrumentalities of trade. Thus their temporal prospects are ruined thereby.
IV. That it commits a man to a wandering and a restless life.—“A fugitive and a vagabond shalt thou be in the earth.”
1. Sin makes men restless. It awakens within them restless impulses, ever changing moods, and strange fancies. They are as the great billows sweeping on from one rock to another in their ceaseless flow. Piety alone can render manhood stable and strong. But of this the wicked are destitute. Hence they are unpeaceful. Sin makes men restless:—
(1). Because they have in a very brief term to seek new employments. Wicked men cannot remain long in the employment of one master, they are soon detected. Their past character follows them.
(2). Because they have soon to find new friends. The friendships of wicked men are not enduring. They are transient. They soon terminate in feud. And residence is very much determined by friendship, and the social feeling that is known to prevail amongst a people.
(3). Because he has to avoid old rumours. Whenever the fugitive is conscious that the story of his past life and conduct has followed him, another change of locality becomes necessary. Hence wicked men are the world’s fugitives.
V. That it crushes man with a heavy burden and almost renders him despairing.—“And Cain said unto the Lord, My punishment is greater than I can bear.” The sinner is deeply conscious of his punishment, knows that it is equitable, and has no power whatever to resist it. Sin is a burden oppressive to the soul. It marks men so that the world knows and avoids them. It sends them into solitude. It fills them with despair. Their misery few can pity. The murderer should dwell alone. LESSONS:—
1. That sin is the greatest curse of human life.
2. That God is the avenger of the good.
3. That the sinner is the greatest sufferer in the end.
4. That good men go from their worship into heaven.
SUGGESTIVE COMMENTS ON THE VERSES
THE TWO BROTHERS; OR, EARTHLY RELATIONSHIP THE MEDIUM OF SPIRITUAL INFLUENCE
“Am I my brother’s keeper?”— Genesis 4:9.
“And he brought him to Jesus.”— John 1:42.
Genesis 4:9. Of the first two brothers who lived on this earth, the one hated and slew the other; and when arraigned before God and his own conscience, denied the obligation of fraternal care. Of the first two brothers mentioned in the New Testament, the one, having found the Messiah, hastened to fetch the other. These brothers are representative men. Cain is the embodiment of the spirit of hatred—selfishness—the world. Andrew of the spirit of love—self-sacrificing zeal—of Christ.
I. That earthly relationships involve the duty of spiritual care. Relation, taken in its widest sense, if not the ground of all moral obligation, is certainly intimately connected therewith. No man can be a parent, a son, or a master, without being specially bound to care for his own. Men have to provide for their households in earthly things, and ought to in spiritual. In proportion to the closeness of the relationship is the force of the obligation.
II. That earthly relationships afford peculiar opportunities for the discharge of this duty. God has constituted the varied relationships of life for purpose of promoting the moral good of man. Opportunity and power should be voluntarily used. Families have little thought of the opportunity they have of bringing each other to Jesus.
III. That according as the Spirit of Christ or of selfishness is possessed, will this duty be fulfilled or neglected. Sin, whose essence is selfishness, is a severing principle. But Christ’s Spirit is a spirit of love. We must come to Christ ourselves to get the incentive to this duty.
IV. That concerning the performance of this duty an account will be required. And the Lord said unto Cain, &c. Vain will be excuse. God will speak. So will conscience.
V. That earthly relationships, according to the manner in which they are used, become an eternal blessing or bane.—(Homilist.)
Hypocritical persecutors think to bury the saints and all their persecutions out of sight.
Jehovah will have an account of His saints, though He leave them to be killed by such cruel ones.
Hypocrisy and infidelity make men as impudent in denying sin as bold in committing it.
Hypocrisy makes sinners deal proudly with God.
Genesis 4:10. When Cain thought that he had won, that he was now alone the beloved child, that Abel was wholly forgotten, then did the latter still live, stronger and mightier than before. Then does the Majesty on High assume His cause; He cannot bear it. He cannot keep silence when His own are oppressed. And though they are crushed for a little while, they only rise to a more glorious and stronger state; for they still live [Cramer].
It is not for slaughtered sheep and cattle slain that God asks; it is for a slain man that He inquires. It follows that men have the hope of a resurrection, the hope in a God who out of the bodily dearth can bear them up to everlasting life, and who asks after their blood as a very dear and precious thing. (Psalms 116:15). What can be that still small voice which comes up from the earth, and which God hears high up in heaven? Abel had, hitherto, whilst yet in life, endured violence with gentleness and silence; how is it that now when he is dead, and rudely buried in the earth, he is impatient at the wrong? How is it that he who before spake not one word against his brother, now cries out so complainingly, and, by his cry, moves God to action? Oppression and silence are no hindrance to God in judging the cause which the world so mistakenly fancies to be buried [Luther].
When man is in covenant with God nothing can overcome him; he has Omnipotence on his side. Jehovah is the God of His dead saints.
Genesis 4:11-12. God followeth sin close to the heel with vengeance.
The person of the sinner must bear the punishment of his sin.
The earth will not be quiet till murderers receive their doom.
The place of sin God sometimes makes the place of vengeance.
Adam had already become a stranger in the earth; Cain is now a fugitive [Calvin.]
Genesis 4:13-16. God’s sentence upon sinners makes them sensible, however senseless before.
Terrors come invincibly upon hypocritical persecutors of the Church.
Man’s habitation can give him no shelter when it is cursed by God.
Jehovah is the Sovereign Dispenser of the life and death of His enemies; it hangs upon His word.
Jehovah may exempt persecutors from the stroke of man, but not from His own wrath.
Mysterious is the providence of God in continuing and taking away the lives of His saints and enemies. That Abel should die and Cain live, and yet Cain be cursed of God and Abel blessed.
God’s threatenings of wrath end in execution of the same.
Banishment from God’s favour, temporal and eternal, is the doom of impenitent persecutors.
In all this it is evidently implied that the law according to which the murderer is to be slain by his fellows, is the original law of conscience and of nature. Cain, when his conscience is in part awakened by the dreadful denunciation of Divine wrath (Genesis 4:11), has enough of feeling to convince him that his fellow-men will consider themselves entitled if not bound to slay him. And he does not—he dares not quarrel with the justice of such a proceeding. God, on the other hand, clearly intimates that but for an express prohibition, the murderer’s fear would infallibly and justly have been realized [Dr. Candlish].
When God is against a man the whole world is against him.