Genesis 4:9

“ Have ye understood all these things? They say, Yea. ” Christ Jesus, who knows the things in the hearts of men, as John also taught concerning Him in the Gospel, puts the question not as one ignorant, but having once for all taken upon Him the nature of man, He uses also all the characteristics of a man of which “asking” is one. And there is nothing to be wondered at in the Saviour doing this, since indeed the God of the universe, bearing with the manners of men as a man beareth with the manners of his son, makes inquiry, as, “Adam, where art thou?” and, “Where is Abel thy brother?” But some one with a forced interpretation will say here that the words “have understood” are not to be taken interrogatively but affirmatively; and he will say that the disciples bearing testimony to His affirmation, say, “Yea.” Only, whether he is putting a question or making an affirmation, it is necessari …

But he did you some wrong, may be, and injured you? Groan at it, and do not rail. Weep, not for the wrong done thee, but for his perdition, as thy Master also wept at Judas, not because Himself was to be crucified, but because he was a traitor. Has he insulted thee and abused thee? Beseech God for him, that He may speedily become appeased toward him. He is thy brother, he is a member of thee, the fruit of the same pangs as thyself, he has been invited to the same Table. But he only makes fresh assaults upon me, it may be said. Then is thy reward all the greater for this. On this ground then there is the best reason for abating one’s anger, since it is a mortal wound that he has received, since the devil hath wounded him. Do not thou then give a further blow, nor cast thyself down together with him. For so long as thou standest thou hast the means of saving him also. …

Such then are those, who pride themselves upon their wisdom, and fall into the excess of recklessness. For recklessness of all things makes a person a fool. Wherefore the Prophet calls the barbarian by this name. But “the fool,” he says, “shall speak folly.” ( Is. xxxii. 6 .) But that you may see the folly of him from his own words, hear what he says. “Above the stars of heaven will I place my throne, and I will be like the Most High.” ( ib. xiv. 14 .) “I will take hold of the world as a nest, and as eggs that are left will I take them away.” ( ib. x. 14 .) Now what can be more foolish than these words? And every instance of haughty language immediately draws on itself this reproach. And if I were to set before you every expression of them that are reckless, you would not be able to distinguish whether the words are those of a reckless man or a fool. …

And say not, “But what care I about these things?” Fear thou him who first spoke this word; for the saying, “Am I my brother’s keeper?” ( Gen. iv. 9 .) tends to the same point as this. This is the mother of all our evils that we esteem the concerns of our own body as foreign to us. What sayest thou? Thou carest not for thy brother? Who then is to care for him? the unbeliever who rejoices over and reproaches and insults him? or the devil who urges him on and supplants him?

“For men shall be lovers of their own selves.” He that loves himself may be said not to love himself, but he that loves his brother, loves himself in the truest sense. From self-love springs covetousness. For the wretched niggardly temper of self-love contracts that love which should be widely extended, and diffused on every side. “Covetous.” From covetousness springs boastfulness, from boastfulness pride, from pride blasphemy, from blasphemy defiance and disobedience. For he who exalts himself against men, will easily do it against God. Thus sins are produced. Often they ascend from below. He that is pious towards men, is still more pious towards God. He who is meek to his fellow-servants, is more meek to his Master. He that despises his fellow-servants, will end with despising God Himself. Moral . …

Let us then not deny [our sins], I beseech you, nor be shameless, that we may not unwillingly pay the penalty. Cain heard God say, “Where is Abel thy brother? And he said, I know not; am I my brother’s keeper?” ( Gen. iv. 9 .) Seest thou how this made his sin more grievous? But his father did not act thus. What then? When he heard, “Adam, where art thou?” ( Gen. iii. 9 ), he said, “I heard Thy voice, and I was afraid, because I am naked, and I hid myself.” ( Gen. iii. 10 .) It is a great good to acknowledge our sins, and to bear them in mind continually. Nothing so effectually cures a fault, as a continual remembrance of it. Nothing makes a man so slow to wickedness.

3. But readers, gifted with greater curiosity, are naturally inclined to probe into the question further. How, they ask, can justice be satisfied seven times? And what are the vengeances? Are they for seven sins committed? Or is the sin committed once and are there seven punishments for the one sin? Scripture continually assigns seven as the number of the remission of sins. “How often,” it is asked, “shall my brother sin against me and I forgive him?” (It is Peter who is speaking to the Lord.) “Till seven times?” Then comes the Lord’s answer, “I say not unto thee, until seven times, but, until seventy times seven.” Our Lord did not vary the number, but multiplied the seven, and so fixed the limit of the forgiveness. After seven years the Hebrew used to be freed from slavery. …

But, with respect to the passage in which He says to the women about Lazarus, Where have ye laid him ( Joh. xi. 34 ), I felt exactly as you felt, that, if they say that the Lord did not know where Lazarus had been buried, and for that reason enquired, they will undoubtedly be compelled to acknowledge that the Lord did not know in what places Adam and Eve had hidden themselves after their sin, when He said in Paradise, Adam, where art thou ( Gen. iii. 9 )? or when He chides Cain saying, Where is Abel thy brother ( Gen. iv. …