II. PRACTICAL INFERENCES. From the rejection of Cain and his offering, it is clear that God will not be served by just what we choose to give Him. There are some, for example, who place their trust in what they call the goodness of their heart, and their unimpeachable integrity in all the transactions of life; there are many also who content themselves with rendering to God the tribute of a sincere, but imperfect, obedience; there are not a few who rely entirely upon the infinitude of the Divine mercy, forgetting, at the same time, the infinitude of the Divine justice; and while several look forward to repentance, as furnishing thereby an adequate price for their absolution, others there are who make it their boast and their hope that, following the light of revelation, only in subordination to the light of reason, they perform only those actions which their moral principles can approve of, and they believe only those doctrines which their understanding can comprehend.

1. Now, while all these are just so many fallacious grounds, upon which men build their hopes of acceptance with God, they are every one of them in direct opposition to the only divinely appointed way. They are "the fruits of the ground," if I may so speak, and not the institution of heaven; which institution most plainly is, that by faith alone in the finished work of the Redeemer can the sinner expect to be saved.

(J. R. Brown, D. D.)

1. They agree in the fact that they are the descendants of a fallen and guilty ancestry.

2. Cain and Abel agree, as they are alike placed under a dispensation of mercy and salvation.

3. They agree also in acknowledging that God had a claim upon them, that He ought to be worshipped, and that stated times ought to be employed for that purpose.

II. WE NOTICE THE POINTS OF DIFFERENCE THAT EXISTED BETWEEN THEM.

1. They differed in the method of their approach unto God. Cain's offering was eucharistic, Abel's piacular. The one was a thank offering, the other sacrificial. It is of importance that we are thankful for providential blessings; but it is of infinitely greater importance that we form correct views of God's method of justifying the ungodly, and cordially acquiesce in His appointment.

2. They differed in the treatment they met with at the hands of God. — "And the Lord had respect unto Abel and to his offering; but unto Cain and to his offering He had not respect."

3. They differed also in the influence by which they were actuated. "Cain was of that wicked one." He was led captive by the devil at his will.

(R. Jackson.)

II. HOW POWERFUL AND HOW PRECIOUS IS THE GRACE AND GIFT OF FAITH! Like the philosopher's stone, like the fabled touch of Midas, it turns into gold all it touches. It is the instrument of our justification, adoption, sanctification; it transforms the inner man, and fits him for communing with God on the heavenly Zion!

III. HOW INDISPENSABLE WAS THE SACRIFICE, THE SHEDDING OF THE BLOOD, THE TAKING OF THE LIFE! His example is an eminent exhortation. He was dutiful to his parents, and in all the relationships of life, he was "diligent in business" — the keeper of sheep — he was "fervent in spirit, serving the Lord," not with mere vain and empty words, but with his substance. Let us "go and do likewise."

(J. R. Brown, M. A.)

2. I will now, in the second place, make a few observations upon this Scripture narrative; and, first, I would observe that it is sufficiently clear, from this passage of Scripture, that not all who worship God are acceptable worshippers, Natural conscience, which cannot be pacified without the observance of the outward forms of religion, leads not a few to join in the public worship of Almighty God, and custom induces still more. "They come unto God as His people come, and they sit before Him as His people, and they hear His words; but," as the prophet goes on to say, "they will not do them; for with their mouth they show much love, but their heart goeth after their covetousness" (Ezekiel 33:31). Now, hence arises an important duty to all the professing people of God, namely, that of examining themselves as to the motives which influence them in all their approaches to the Most High, and in all the services of religion. You are accustomed to pray to God in public and in private. Is this mere habit? Is it the pacification of conscience that causes you thus to bow the knee before Him, and to utter words in which your heart has no part? Or does a sense of your manifold daily wants bring you to His footstool, and does the tongue give utterance to the feelings of the heart? The next observation which I would make upon these offerings of Cain and Abel is, that do we desire to serve God acceptably, we must serve Him with our best. It is the especial commendation of good Josiah, King of Judah, that he "turned to the Lord with all his heart, and with all his soul, and with all his might"; and for that he is preferred before all the kings who were before or came after him. I would observe, lastly, that our persons must be rendered pleasing unto God, or our offerings will not be accepted by Him. "God had respect to Abel and to his offering"; first to Abel, and then to his offering. The reasoning of Manoah's wife was sound, when she said, in answer to the fears of her husband, "If the Lord were pleased to kill us, He would not have received a burnt offering and a meat offering at our hands" (Judges 13:23). She infers the acceptance of the person from the acceptance of the service. It is said, in the Epistle to the Hebrews (Hebrews 11:4), that Abel "obtained witness that he was righteous, God testifying of his gifts." Thus we read in the Book of Leviticus (Leviticus 9:24), "And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat"; in Chronicles 2 Chronicles 7:1, "When Solomon had made an end of praying, the fire came down from heaven and consumed the burnt offering and the sacrifices; and the glory of the Lord filled the house." And the same we know occurred in the case of the prophet Elijah, when he met the prophets of Baal on Mount Carmel. This, indeed, was the great prerogative of Abel and the Old Testament saint; but, though we have not this, we have what all will allow to be far better, that of which this was but the figure; for the believer now has assuredly the fire of God, that is, the Spirit comes down into his heart day by day — not visibly, but spiritually — and burns up in his heart his sins and corruptions, and lights up the light of true faith, never to be extinguished.

3. I must now proceed to point out some of the lessons of instruction derivable from this subject. And, first, we may learn from this narrative that none can stand before God with acceptance except through the atoning sacrifice of Christ. It is no uncommon thing to hear people say that if they diligently follow an honest calling, do no one any harm, and pay everyone his due, it is sure to be well with them; that is to say, that they will certainly find acceptance with God at the last, and be received into His kingdom. Learn, secondly, from this subject, that "the visible Church of God hath ever been a mixed company, consisting of the evil as well as the good." Learn, lastly, from this subject, that a sacrifice has been appointed of God for the sins of the whole world, and that, through it, all who believe shall assuredly be saved.

(T. Grantham, B. D.)

1. The time of worship. "In the process of time"; literally, "from the end of days."

(1)This may denote the end of the week, of the year, or of some longer period.

(2)Probably the end of the week — i.e., on the Sabbath day.

(a)This suggests habits of worship taught by their parents.

(b)Regular periods of worship.

2. Cain's offering.

3. Abel's offering.

4. God's dealings with the worshippers.

(1)Both were observed of God.

(2)Abel's accepted, and Cain's rejected. Why?

(a)Hebrews 11:4 explains. Faith, in Scripture, always signifies to believe and to obey God's Word.

(b)Abel's offering was expressive of both these characteristics of faith.

(c)Cain's offering was expressive of his wilful rejection of both.

(d)But without faith it is impossible to please God. Hence the acceptance of the one and the rejection of the other.

(e)A Divine revelation of the necessity of blood in an acceptable sacrifice for sin is implied in the Divine acceptance of Abel's offering, and that this acceptance was conditioned on his faith.

II. CAIN'S ANGER AND JEHOVAH'S EXPOSTULATION.

1. Cain's anger suggests two things:(1) That the Divine acceptance and rejection were manifested in some outward form which humiliated him — probably by fire from heaven, as on Carmel in Elijah's time.(2) That his self-will led him, even in his worship, to insult Him whom he professed to worship.

2. Jehovah's expostulation.(1) It was full of mercy; graciously designed to lead him to reflect, to repent, to accept God's plan.(2) Full of encouragement to the well-doer.(3) ABEL MURDERED BY CAIN HIS BROTHER Full of warning to the evil-doer.

III.

1. The dreadful crime and its preliminaries.

2. The retribution.

3. God's reply to the despairing man.Lessons:

1. All forms of worship, however sincere, are not equally acceptable.

2. No form of worship is acceptable which does not recognize the guilt of sin and the need of blood for its expiation.

3. The spiritual effect of the religion of faith and the religion of reason upon the moral character is exemplified in Cain and Abel.

4. How vain is the sinner's hope to escape either the eye or the hand of a just and holy God.

(D. C. Hughes, M. A.)

II. THE FIRST RECORDED DEATH.

1. A violent death. Death in any form the occasion of deep sorrow. Such a death most appalling. The more so that it was now unprecedented. A serious subtraction from the world's population at that time.

2. Probably unintentional. Cain evidently meditated violence, but not death. Hence a lesson to us on the consequences of ungoverned rage. What has passion done since this event!

III. THE FIRST MURDERER.

1. Could not undo the deed.

2. His dreadful remorse and despair.

3. The criminality of the act may be judged by the curse pronounced.

4. Cain himself felt that, though his life was spared, he must leave the society of men.

5. At last has a son, Enoch ( = dedication). May we not indulge the hope that this was indicative of his true repentance?

6. Ceased to be a wanderer; built a city, also called Enoch.

(J. C. Gray.)

(J. Parker, D. D.)

2. Others affirm that the difficulty is to be solved by referring it to the difference of material used in the sacrifices offered. Abel's was flesh, and Cain's was fruit. In this view, Cain's was merely a eucharistic, while Abel's was an expiatory sacrifice: the former only a thank offering, the latter an offering for sin. We have failed to find scriptural support for this opinion. It seems to us that the advocates of this theory must, to make it tenable, prove at least three things. First, that there was that in a thank offering which was necessarily offensive to God. Secondly, it must be shown that Cain's employment was a dishonourable one, for if the fruit of the ground could not be acceptably offered, it must be because to till the ground was an illegitimate occupation. But this cannot be shown, for it was an employment to which God had Himself committed man only in the previous chapter, "In the sweat of thy face shalt thou eat bread." Thirdly, in order to make it believable that the bloodshedding of Abel's sacrifice was the ground of his acceptance, it must be shown that Abel had been made acquainted with the Divine regulation, "Without shedding of blood is no remission," whereas there is nothing either stated or implied to show that he had this knowledge, and it is not likely that God would accept Abel's sacrifice on the grounds of which Abel himself could know nothing.

3. The reason of Cain's defective and unacceptable sacrifice was to be found in Cain's defective and unacceptable character, and the cause of Abel's acceptable and pleasing offering was to be found in Abel's acceptable and pleasing person. It was his goodness that made his sacrifice "more excellent" than Cain's. This view seems adequate to account for the difference in Divine estimation, and it only remains to derive arguments in its support from the sources which are available for the purpose, and which, in their cumulative character, will be considered sufficiently conclusive. These are three in number.(1) The general tendency of Scripture teaching shows that sacrifice is only acceptable to God when the person of the sacrificer is acceptable; that the offering is valueless unless the offerer be in true religious accord.(2) Let us turn to the narrative itself, and we shall find its testimony to be to the same effect. And the record preserved in Genesis

4. supplies us with two sorts of evidence.(a) The terms of the statement which sets forth Abel's acceptance and Cain's rejection, are proof. From these it appears that their persons as well as their offerings are regarded, nay, that their persons are first regarded. "Unto Abel and to his offering He had respect." "Unto Cain and to his offering He had not respect." Obviously Abel's sacrifice pleased because Abel pleased; Cain's offering was unacceptable, because Cain's person was unacceptable.(b) The explanation offered to Cain is further proof. "And the Lord said unto Cain, Why art thou wroth, and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door." Here Cain's rejection is fully accounted for by God. Had he, like his brother, been a good man, his offering, like his brother's, would have been accepted. "If thou doest well, shalt thou not be accepted?" What is this but a declaration that well-doing is the condition of acceptance? "If thou doest not well, sin lieth at the door."(3) It remains to adduce confirmatory evidence from New Testament writers. —(a) The writer of the Epistle to the Hebrews abundantly testifies in support of the view now presented. "By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts, and by it he being dead yet speaketh" (Genesis 11:4). The conclusion can be no other than that Abel's sacrifice was more excellent, because Abel was himself more excellent. He was righteous, and in sacrificing obtained witness of his righteousness. Cain was unrighteous, and therefore by his sacrifice could obtain no such witness as, on account of the rectitude of his character, was awarded to his brother.(b) The testimony of St. John may finally be quoted in confirmation of the view that the different moral character of the parties was the reason of the different estimation in which their sacrifices were respectively held. "Not as Cain, who was of that wicked one, and slew his brother, and wherefore slew he him? Because his own works were evil, and his brother's righteous." On the plan adopted in this particular instance, God ever proceeds. He is pleased to accept the offerings of righteousness: He refuses to recognize the sacrifices of sin. Let us first realize that rectitude of heart and life, without which all outward efforts at pleasing will be of no avail. And realizing this, we shall be prepared to offer our bodies a living sacrifice, holy and acceptable to God, which is our reasonable service. And this reasonable service of sacrifice is the old institution Christianized.

(W. Brooks.)

(Eliza Cook.)

1. Reason constrains us to exclude all other possible sources of such a practice. It will occur to you as a safe and guiding principle that no such universally prevalent usage can be accounted for except on one of two suppositions: either that it has been dictated by some conviction or necessity common to all mankind, or that it has been presented by some authority to which all mankind in common have felt themselves bound to defer.(1) Now, with regard to the former hypothesis, it is to be observed that a universal conviction must be founded in the reason of things, and a universal necessity must arise from some of the original appetites or desires of the human mind. We inquire then, first, whether there is anything in the reason of the thing to induce a universal conviction among mankind that sacrifice is a proper method of approaching and worshipping the Deity. Suppose the earliest tribes of men believed God to be altogether such an one as themselves, does this furnish any grounds for supposing that they would naturally think of seeking His favour by the offering of sacrifice? Would men naturally think of acting so to their fellow men? Would a son seek the favour of his father, a subject the protection of his sovereign, by taking an innocent creature, and killing it and burning it before the party he sought to make propitious to him? Would not men rather naturally recoil from the suggestion of such a thing as more likely to prove offensive to the object of their homage than agreeable? And if so, does not the very supposition that mankind, in the early ages of the world, were under the influence of anthropomorphic notions render improbable the position that they were led by the reason and propriety of the thing to offer sacrifices to the Deity? If they thought God altogether such an one as themselves, how comes it to pass that they were led to seek His favour by methods which they would have recoiled from using in regard to one of themselves? In reply to this question various suggestions have been offered as hypotheses by way of rationally accounting for the human origin of sacrifices.(a) It has been suggested that sacrifice might have originally been presented as a gift or present to the Deity, and it has been asked whether it might not very naturally occur to man to present of his flocks and herds to God, as a token of acknowledgment of His bounty? To this it may be replied, in the first place, that this is altogether irrelevant, inasmuch as the question relates, not to the offering of gifts, but to the slaying of sacrifices, between which there is no sort of analogy, nor any affinity that might lead to the one growing out of the other; and then, secondly, this is an attempt to remove one difficulty by suggesting another equally great; for it is just as far Item probability that a man should, from the reason of the thing, conclude that the great Being to whom he acknowledged he owed everything would be pleased by his destroying part of what he had received, by laying it on the altar as a present, as it is that He would be pleased by its being destroyed as a sacrifice. It may also be observed that there is reason to doubt whether the idea of sacrifice is not historically anterior to that of a gift. Gifts can come into existence, and the idea of them into men's minds, only when property is possessed. In the Adamic family there might be differences of occupation, and each might contribute his share to the common fund; but there is no probability that anything of the nature of property was claimed by any of them in what he produced. We cannot conceive of Abel appropriating his sheep, and Cain his fruits, and the one bartering with the other, or bestowing a portion on the other as a gift. At this early period, then, men could have no experience of gifts or of their effects on men, and hence could not have the idea suggested to them from such experience of procuring the Divine favour by a gift. But as sacrifice already was known and practised, the idea of it must have preceded the idea of a gift.(b) Not less valueless is a second suggestion, viz., that sacrifice arose out of the idea of a friendly meal shared by the Deity and His worshippers. For not only is there nothing in the reason of things to suggest such an idea to the mind, but it seems excluded by the very form in which sacrifice, in its most ancient as well as most solemn and highest form, was presented, viz., in that of a holocaust or whole burnt offering. Where the whole animal was consumed on the altar, it is obvious that the idea of a partition of it between the offerer and his God is excluded. Apart from this, however, this idea seems so little natural that it would be absurd to trace to it the spontaneous origin of this universal usage. The idea is undoubtedly a true one, and we find it to a certain extent recognized in the Mosaic offerings, where the priest, in certain cases, as the mediator between God and the offerer, and who had appeared for the latter, partook of the sacrifice in token of the reconciliation having been effected between God and the worshipper; but the idea, though true, is wholly artificial; it is learned by education and from the sacrificial institute, and can never be regarded as a natural conviction of reason giving spontaneously birth to that act. It may be added, that it leaves wholly unexplained the practice of human sacrifices — a practice which prevailed most in the earliest periods, and extended through nations the most widely separated from each other; as well as the fact that among some nations the highest of all sacrifices were of animals which either are or were never used as food, such as the horse, which among the Brahmanical worshippers is called the King of Sacrifice, and that some of the most important sacrifices were of the same kind, as that of the wolf to Mars, the ass to Priapus, and the dog to Hecate. The considerations are conclusive against the hypothesis that sacrifice arose out of the idea of a friendly feast between God and the worshipper. When the oldest, the most sacred, and the most solemn sacrifices were such as were either wholly consumed or were of animals which never were eaten, it is absurd to say that the practice could have originated in the idea of a feast.(c) The only other suggestion worth noticing, which has been offered an accounting on grounds of natural reason for the practice of sacrifice, is that of Abraham Sykes, who in an essay on Sacrifice explains sacrifices as "federal rites," "implying the entering into friendship with God, or the renewal of that friendship when broken by the violation of former stipulations" (p. 59). In accordance with this he suggests that sacrifices had their origin in the fact that eating and drinking together were common and accredited modes of contracting covenants or cementing alliances among the ancients (p. 73). This theory of the origin of sacrifice rests on the assumption of the theory last considered, viz., that the sacrifice was of the nature of a friendly meal shared between God and the worshippers, and is consequently liable to all the objections which may be urged against that. Sykes's theory is thus inconsistent with itself. It makes sacrifice at once the procuring cause of the feast of reconciliation; and it makes the feast of reconciliation the source and origin of the sacrifice. If there bad been no reconciliation there would have been no feast; and there would have been no reconciliation had there been no sacrifice. How was it possible in such circumstances for the feast to originate the sacrifice — the effect to give birth to the cause? The futility of these hypotheses shows how untenable is the attempt to find the origin of sacrifice in the reason of the thing itself. As little can it be sought for in any natural and universal conviction or felt necessity of the human mind; for there is nothing in the common natural workings or passions of the mind which would of itself suggest such a mode of serving and worshipping God. On the contrary, to the natural reason and heart of man it is rather repugnant than otherwise.(2) Having thus disposed of the one side of the alternative formerly proposed, we now come to the other. If sacrifices have not their origin in their inherent reasonableness or in any common affection of the human mind, they must have had their origin in some other authoritative appointment to which all men in common felt constrained to yield.(a) We cannot assume such an authority to have resided in any priestly body so as to resolve sacrifices into an invention of priestcraft, because(b) sacrifices were known and practised long before the priesthood became a separate profession; they were practised when each individual acted as his own priest, or when at the utmost each father acted as the priest of his own household; so that there was no room for the operation of any priestcraft in the case.(3) Any benefit accruing to the priest from the sacrifices brought by the worshippers is so small that we cannot suppose a sufficient inducement to have been found in that to lead to their inventing and inculcating such a usage. And(a) supposing some one priest or body of priests had fallen on this invention, that will not account for the universality of the practice; it is as difficult to account for all the priests in the world adopting it as it is to account for all the people in the world following it.(b) But if we exclude the supposition of priestcraft, we are shut up to the supposition of some common father of the race, such as Adam or Noah, by whom the rite was practised, and from whom it was handed down to all mankind. But as the rite was practised in the family of Adam, and as Noah himself derived it from him, we must go back to the very cradle of the human race for the commencement of this practice. From whom, then, did Adam derive it? Only from Him from whom Adam derived everything — from God Himself.

2. In support of the conclusion at which we have arrived we may appeal to the authority of Scripture. It is true that nowhere there is the origin of sacrifice ascribed to God, but there are certain principles laid down and certain facts recorded which lead to the conclusion that this rite was not of human invention, but was one enjoined on man by God. Of these the following may be mentioned: —(1) There can be no doubt that God approved of this mode of worshipping Him (Genesis 4:4, 5; Genesis 8:21). Is it not a principle of true religion distinctly recognized in the Bible that it is God who alone has the right to prescribe how He is to be worshipped, and that, consequently, spontaneous contrivances on the part of man to do Him honour are rather presumptuous invasions of His prerogative than grateful acts of homage to Him? The inference from this is, that had sacrifice been a mere human contrivance it would not have been acceptable to God. The Divine acceptance, therefore, is a demonstration of a Divine institution.(2) It has been suggested, and there is great probability in the suggestion, that sacrifice was instituted by God on the occasion when, after His first interview with man after he had sinned, He took off the skins of animals and converted them into clothing for Adam and his wife. Assuming the propitiatory and typical character of sacrifice, it cannot be denied that the occasion was a fit one for inculcating the practice of it on man, inasmuch as God had just given to him the promise of that great Deliverer of whose work on behalf of man animal sacrifices were designed to be the memorial, symbol, and foreshadow.(3) It is worthy of notice that in the Mosaic institute, whilst there are many injunctions concerning sacrifices, all these relate to the mode and occasion of the sacrifice, not one to the ordinance itself as something then newly appointed. In every case the law proceeds on the assumption that sacrifice was already known and practised among the Hebrews; and that all that was needed was discretion as to the proper occasions for the offering of sacrifices, the sacrifices proper for each occasion, and the fitting manner in which the rite was to be observed.(4) If we assume the Divine origin of the sacrificial rite, and suppose that it was made known to Adam by God as soon as that great event which it was designed to commemorate and prefigure was announced, we can at once see how it would become a rite the observance of which should be co-extensive with the race. Adam would enjoin it upon his posterity, and all who did not assume the position of actual apostasy and infidelity, of which Cain set the example, would religiously observe it. The rite would thus be handed down to Noah, from whom again, as the second father of the race, it would be propagated through the world. In the first place, it is not correct to state that the prohibition to shed human blood formed part, still less an important part, of the covenant made by God with Noah; it was simply a moral injunction rendered peculiarly necessary in consequence of the permission now granted to man to slay animals for food, and formed no condition or part of the covenant at all. What makes this certain is, that it is not until after the injunction had been given that we find mention made of God's entering into a covenant with Noah; this forms a distinct part of the narrative, and the language employed in it is such as to show that it was with reference to totally different matters that that transaction took place. Now, it is quite conceivable that the nations might remember the covenant and the rites connected with it, whilst they forgot or did not choose to observe the moral prohibitions given by God to their ancestor. Secondly, it is fallacious to argue that because God forbade the shedding of man's blood, it is impossible to conceive that the nations should come to think they might please and satisfy Him by offering human victims, because the prohibition was not a special prohibition in the case of sacrifices, but a prohibition in general of the taking of human life — a prohibition therefore which, as it admitted of exceptions in the case of war and judicial executions, might be reasonably held to admit of exception in the case of sacrifice. Certain it is that we find the two beliefs harmoniously coexisting in the minds of men; for among those nations which practised human sacrifices there were none who did not at the same time believe that the gods had forbidden the shedding of man's blood; a fact which could not have occurred had the position assumed been sound. Nay, we may go farther, and say that this very prohibition, instead of deterring men from human sacrifices, was probably the reason which mainly suggested it to them, inasmuch as it was the fence thus placed around human life which made it so precious, and hereby rendered it so valuable as an offering to the gods. Thirdly, it may be admitted that human sacrifices were "of high antiquity," and yet it may also be maintained that this was "a late abuse" of the primitive tradition; for "high" and "late" are relative terms, and as it is quite possible for the same object to be in space high relatively to one standard and low relatively to another, so in time the same event may be both early and late according as we measure it from one point or another. In fine, it is competent to ask, if human sacrifices were not an abuse of the rite of sacrifice as practised by Noah, to what is their early existence to be attributed? There can be no doubt that Noah would hand down to his posterity the tradition of what he himself religiously practised. Now, of this traditional usage human sacrifice is either an abuse or it is a rite totally distinct in its nature from ordinary animal sacrifice, and having another meaning. But it is not a rite differing in nature and insignification from ordinary animal sacrifice; all history and testimony assure us that it was intended to express in the highest degree the ideas embodied in and adumbrated by that usage. It follows that it must be regarded as a corruption of this usage; for we cannot believe that it is both in nature and signification identical with the usage of animal sacrifice handed down to the descendants of Noah by tradition, and an original independent invention of the nation by whom it was practised. If we suppose the tradition to have existed we render unnecessary the hypothesis of an independent and a simultaneous invention of the rite; if we suppose such an invention, we have to account for the non-preservation by the family of Noah of the most solemn rite of their ancestral worship. It seems impossible to doubt which of these two hypotheses should be adopted as the most probable.

(W. L. Alexander, D. D.)

(N. Wanley.)

( W. Gurnall..)

(W. Adamson.)

(J. Parker, D. D.)

If thou doest well, shalt thou not he accepted? and if thou doest not well, sin lieth at the door. —

I. THINK OF THE WILD BEAST WHICH WE TETHER TO OUR DOORS BY OUR WRONG-DOING. Every human deed is immortal; the transitory evil thought, or word, or act, which seems to fleet by like a cloud, has a permanent being, and hereafter haunts the life of the doer as a real presence. This memory has in it everything you ever did. A landscape may be hidden by mists, but a puff of wind will clear them away, and it will all be there, visible to the farthest horizon.

II. The next thought is put into a strong and, to our modern notions, somewhat violent metaphor — THE HORRIBLE LONGING, AS IT WERE, OF SIN TOWARD THE SINNER: "Unto thee shall be its desire." Our sins act towards us as if they desired to draw our love to themselves. When once a man has done a wrong thing it has an awful power of attracting him and making him hunger to do it again. All sin is linked together in a slimy tangle, like a field of seaweed, so that the man once caught in its oozy fingers is almost sure to be drowned.

III. THE COMMAND HERE IS ALSO A PROMISE. "Sin lies at thy door — rule thou over it." The text proclaims only duty, but it has hidden in its very hardness a sweet kernel of promise. For what God commands God enables us to do. The words do really point onwards through all the ages to the great fact that Jesus Christ, God's own Son, came down from heaven, like an athlete descending into the arena, to fight with and overcome the grim wild beasts, our passions, and our sins, and to lead them transformed in the silken leash of His love.

(A. Maclaren, D. D.)

I. The very consciousness of sin is destructive of a sinner's peace.

II. Sin tends to develop sin.

III. The consciousness of guilt is always more or less painfully attended with the apprehension of its discovery.

IV. A foreboding of judicial and eternal retribution is incident to sin.

V. From all this we see the preciousness of the work of Christ. He becomes a reality to us, only because He is a necessity; He gives Himself to blot out the past.

(A. Phelps.)

II. THAT THOSE WHO NEGLECT TO DO WELL WILL HAVE TO BLAME THEMSELVES ALONE FOR IT.

1. Those neglect to do well who offer to God no acceptable sacrifice. Sinners offer to God nothing but insults. Their tongue and their doings are against the Lord, to provoke the eves of His glory; their souls and bodies, time and talents, are all desecrated from their original purpose.

2. Those neglect to do well who offer their sacrifices in an unacceptable manner.Cain did this. in conclusion we observe;

1. God's expostulation with Cain reminds us of His willingness to save sinners. Expostulations, containing similar sentiments, may be found, Ezekiel 18:29, 31; Hosea 11:8; Matthew 23:37.

2. It also serves as a ground of encouragement for those who have been doing ill, but wish to do better; If thou doest well, shalt not thou be accepted? Let not the evil actions of the former part of thy life discourage thee.

3. It leaves sinners without reasonable excuse.

(Sketches of Sermons.)

I. THE COMPARISON.

1. Craft. Sin is subtle, full of wiles and "all deceivableness."(1) Like a wild beast, beautiful in outward seeming, lithe and graceful in its motions; its feet shod with velvet, its strength robed in a coat of many colours.(2) Like a stealthy crouching beast, lurking in ambush, stealing unheard and unseen from thicket to thicket, or gliding softly through the long tangled grass, availing itself of every inequality of the ground, hiding behind every trunk or bush, approaching its victim like a fate — silent, invisible, unerring.

2. Cruelty, no less than craft, characterizes the croucher at the door. The most crafty beasts are the most cruel. They crouch that they may spring, and rend, and tear. And sin is cruel, and fatal in its cruelty. If it crouch, it is that it may spring; if it spring, it is that it may destroy.

II. THE WARNING. "If thou doest not well, sin is a croucher at the door; and his desire is against thee, but thou shouldest rule over him."

1. The warning points out our danger.(1) He who does not well, is very near to doing ill. A merely negative virtue is in peril of becoming positive vice. He who neglects opportunities of doing good, by his very neglect of them does evil. The holy war admits no neutrals; we must be for God, or against Him.(2) The warning suggests another thought of a much more hopeful cast. For it implies that sin is external to man, not an essential part of his nature, but a foreign, adverse power which has only an usurped authority; it represents evil as a croucher without the door, and capable of being kept out. We need to remember and to emphasize the fact that sin is not of the essence of our nature; for much depends upon it. It makes redemption possible; for how should they be redeemed from evil of whose nature evil is an essential and inseparable quality?

2. The warning indicates our safety. "His desire is against thee, but thou shouldest rule over him." The croucher cannot be tamed. It must be caged, starved, slain. But how is this wily foe to be caught? how are the strength and fierceness of this cruel foe to be subdued? Truly, if we were called to the task alone, we might well despair. Sin has too firm a hold on us to be readily dislodged. But our comfort is that we are not called to the task alone. He who warned Cain that the croucher was at his door, would have helped Cain to repel him. And He who warns us that sin is our subtle and implacable antagonist, will help us to detect its wiles and to withstand its assaults. It only needs that Christ show Himself on our side, and evil will not court another overthrow.

(S. Cox, D. D.)

I. I shall take the last sentence of the text first: "Unto thee shall be his desire, and thou shalt rule over him." In these words God argues with Cain, and answers the charge of favouritism which was lurking in his mind. He tells him, in effect, that NO DIFFERENCE IS MADE IN THE ARRANGEMENT OF SOCIAL LIFE BECAUSE OF THE ARRANGEMENTS OF GRACE. Notice that He says to him, "Unto thee shall be his desire, and thou shalt rule over him" — which I understand to mean just this: "Why are you so angry against Abel? It is true that I have accepted his offering; it is true that he is a righteous man, and you are not; but, for all that, you are his elder brother, and he looks up to you, his desire is toward you, and you shall rule over him. He has not acted otherwise than as a younger brother should act towards an elder brother, but he has admitted your seniority and priority." Observe this, then — that if a man shall be angry with his wife because she is a Christian, we may well argue with him, Why are you thus provoked? Is she not a loving and obedient wife to you in all things, except in this matter touching her God? Is she not all the better for her religion?

1. Now, this is an important thing to note, because first of all it takes away from governments their excuse for persecution. Christianity does not come into a nation to break up its arrangements, or to break down its fabric. All that is good in human society it preserves and establishes. It snaps no ties of the family; it dislocates no bonds of the body politic. Let all who are in authority, whether as kings or petty magistrates, beware of wantonly molesting a people who cause them no trouble, lest they be found in this matter to be fighting against God.

2. That being so in the broad field of national life, it is just the same if you bring it down to the little sphere of home. There is no reason why Cain should be so angry with Abel because God loves him; for the love of God to Abel does not take away from Cain his right as an elder brother. It does not teach Abel to refuse to Cain the rights of his position, nor lead him to act rudely and wrongfully to him. No: Abel's desire is unto Cain, and Cain rules over him as his elder brother. Wily, then, should Cain be wroth, and his countenance fall? I could hope, my angry friend, that God means to give a greater blessing still to you — that He means to entice you to heaven by showing your wife the way; or He means to lead you to Christ by that dear child of yours. I have known parents brought to repentance by the deaths of daughters or of sons who have died in the faith. I hope you will not have to lose those you love that you may be brought to Jesus by their dying words. But it may be so: it may be so. It will be better for you to yield to their gentle example while yet they are spared to you, than for you to be smitten to the heart by their sickness and death.

II. Now let us advance farther into the text. There is no room for being angry, for THOUGH THE DIFFERENCE LIES FIRST WITH THE GRACE OF GOD, YET IT LIES ALSO WITH THE MAN'S OWN SELF. "If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door."

1. First, then, if you are not accepted, and you are angry because you are not accepted, is there not a just cause for it? If you do not enjoy the comforts of religion, and you grow envious because you do not, you should cool your wrathfulness by considering this question — "If thou doest well, shalt thou not be accepted?" That is to say, will you not be accepted on the same terms as Abel? You will be accepted in the same way as your brother, your sister, your child. How is it that the one you envy is full of peace? It is because he has come to Jesus and confessed his sin, and trusted his Redeemer. If thou doest this, shalt not thou also be accepted? Has not the Lord said, "Him that cometh to me I will in no wise cast out"? Instead of being angry with another, for believing and rejoicing, taste for thyself the joys which faith secures. May infinite grace lead thee to do so now!

2. God's second word with Cain was, however, "If thou doest not well, sin lieth at the door." That is to say, "If religion does not yield thee joy as it does thy brother, what is the reason? Surely sin stops the entrance, as a stone blocking the doorway. If you cannot gain an entrance to mercy, it is because sin like a huge stone, has been rolled against it, and remains there.(1) Is it unbelief? You will not believe God's word. You reject the testimony of God concerning His Son Jesus, and thus you put away from you eternal life.(2) Is it impenitence? Are you hardened about your sin? Do you refuse to quit it? Is there no sorrow in your heart to think that you have broken the Divine law, and have lived forgetful of your God? A hard heart is a great stone to lie in a man's way; for he who will not own his sin and forsake it is wedded to his own destruction.(3) Or, is it pride? Are you too big a man to become a Christian? Are you too respectable, too wealthy, too polite? Are you too deep a thinker? Do you know too much?(4) Alas! there are some who have another sin, a hidden sin.(5) We have known persons practise dishonesty in business, and this has shut them out from acceptance.(6) Some cannot get peace because they neglect prayer.(7) Not a few harbour enmity their hearts towards their brother or neighbour.(8) Then there are some who keep evil company.

3. I think this word of Divine expostulation bears another meaning. "If thou doest not well, sin lieth at the door." That is to say, not only as a stone to block your way, but as a lion to pounce upon you. It is true that sin is hindering you from peace, but it is also true that a greater sin is lurking at the door ready to spring upon you. What a warning this word ought to have been to Cain! Perhaps at that moment he had not seriously thought of killing his brother. He was angry, but he was not yet implacable and malicious. But God said, "There is a sin lying at your door that will come upon you to your destruction." May it not be the same with you?

4. But there is yet another meaning which I must bring out here, and that is one which is held by many critics, though it is questioned by others. I am content to go with a considerable fallowing, especially of the old divines, who say that the word here used may be rendered, "If thou doest ill, a sin offering lieth at the door." And what a sweet meaning this gives us! God graciously declares to angry Cain, "Thou canst bring a sin offering, as Abel has done, and all will be well. Thou canst present a bleeding sacrifice, typical of the great atonement: a sin offering lies at the door." This should be an encouraging assurance to anyone who is anxious, and at the same time greatly afraid that pardon is not possible. "Where can I find Christ?" says one. He standeth at the door: He waiteth for thee. The offering is not far to seek.

( C. H. Spurgeon.)

(C. Stovel.)

II. REVEALED RELIGION. "A sin offering lieth at thy door."

1. That revealed religion assumes that men are guilty. If there is no sin, there can be no need of a sin offering; and if there is a sin offering, it is presumed that there is sin. Men have not done well. They are sinners. They are liable to punishment.

2. That revealed religion has provided a sin offering. Three kinds of sacrifices were offered by the Jews: eucharistic — peace offerings — atoning. The last the most prominent. Type of Calvary. In the sin offering there was a substitution of person — a substitution of sufferings — the acceptance of the sin offering was accompanied with Divine evidence. This sacrifice is efficient.

3. That this sin offering reposeth at the door. The atonement of Christ is accessible to the sinner — it rests with man to avail himself of it — men neglect it — God exercises great long suffering — sinners cannot go to hell without trampling on the sacrifice of the Cross — they will be deprived of exercise if they neglect it.

(Homilist.)

II. RELIGIOUS CEREMONIAL won't keep men light. Cain and Abel both offered sacrifice.

III. RELIGIOUS PERSECUTION won't keep men right. Cain killed his brother, but a voice cried against him. What will keep men right? The love of God through Jesus Christ.

(J. Parker, D. D.)

I. In the first place we notice the EXTREME CONDESCENSION of the Most High in thus expostulating with Cain, who, it appears from the context, was angered at the reception of his brother's offering and the rejection of his own. Then observe the gentleness of manner with which God is pleased to address Cain. It does not appear that Cain was startled or overwhelmed with terror at the voice of God. There were no thunderings, no earthquakes, no supernatural wonders, but all was gentle and kind on the part of Deity. And it is in this way He continues still to appeal to the hearts and consciences of His people. The plague and the pestilence, the famine and the sword, the blight of earthly hopes and the sadness of the death-chamber, are only the agencies through which He speaks. The voice of God itself heard within us is yet calm and inviting.

II. THE TEXT IS A DECLARATION OF THE GREAT PRINCIPLES OF THE DIVINE ADMINISTRATION SIMILAR TO WHAT IS STATED BY ISAIAH (Isaiah 3:10, 11), and in Ecclesiastes 8:12, 13.

III. CONSIDER THAT THE DECISIONS OF THE FUTURE JUDGMENT WILL BE CONDUCTED IN ACCORDANCE WITH THE LAWS REFERRED TO.

IV. The great practical lesson we derive from the text is this: that God, through every period of man's existence, down to the very date of our first creation, HAS EVER DEALT WITH MAN AS A FREE AGENT; as a moral and responsible being, endowed with the power of will, and with faculties which place him above the mere animal world. This is a great and very important truth, and we commend it specially to your consideration. According to the unchangeable laws or principles of moral government, you perceive it is impossible for any man to commit sin with impunity. True, judgment does not always immediately follow crime. The seeds of evil are permitted to grow and develop themselves in their different forms of iniquity, but they are uprooted at last, as the destructive weed is torn up from the earth and cast into the fire.

(W. D. Horwood.)

(Old Testament Anecdotes.)

     1055   God, grace and mercy
     4017   life, animal and plant
     5688   firstborn
     5858   fat
     7368   grain offering
     7435   sacrifice, in OT
     8625   worship, acceptable attitudes

Genesis 4:1-8

     6155   fall, of Adam and Eve

Genesis 4:2-5

     5929   resentment, against people

Genesis 4:3-5

     5765   attitudes, to people
     7402   offerings

Genesis 4:3-8

     6109   alienation
     8796   persecution, forms of

Genesis 4:3-9

     5004   human race, and sin

Genesis 4:3-16

     5082   Adam, significance

Genesis 4:4-5

     5568   suffering, causes
     5791   anger, human

Genesis 4:4-8

     8765   grudge

Parental Duties Considered and Urged.
"And did not he make one? Yet had he the residue of the Spirit. And wherefore one? That he might seek a godly seed." Some general observations on the importance of education, especially parental education, were made in the preceding discourse. We are now to consider the ways and means by which parents, are to seek a godly seed. Only general directions can here be given. Much will be left to the discretion of those concerned. Some of the principal parental duties are, Dedication of their children …
Andrew Lee et al—Sermons on Various Important Subjects

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Cain and Abel. Gen 4:3-8
CAIN and ABEL. Gen 4:3-8 When Adam fell he quickly lost God's image, which he once possessed: See All our nature since could boast In Cain, his first-born Son, expressed! The sacrifice the Lord ordained In type of the Redeemer's blood, Self-righteous reas'ning Cain disdained, And thought his own first-fruits as good. Yet rage and envy filled his mind, When, with a fallen, downcast look, He saw his brother favor find, Who GOD's appointed method took. By Cain's own hand, good Abel died, Because …
John Newton—Olney Hymns

Letter xxiv (Circa A. D. 1126) to Oger, Regular Canon
To Oger, Regular Canon [34] Bernard blames him for his resignation of his pastoral charge, although made from the love of a calm and pious life. None the less, he instructs him how, after becoming a private person, he ought to live in community. To Brother Oger, the Canon, Brother Bernard, monk but sinner, wishes that he may walk worthily of God even to the end, and embraces him with the fullest affection. 1. If I seem to have been too slow in replying to your letter, ascribe it to my not having …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Letter xxxv. From Pope Damasus.
Damasus addresses five questions to Jerome with a request for information concerning them. They are: 1. What is the meaning of the words "Whosoever slayeth Cain vengeance shall be taken on him sevenfold"? (Gen. iv. 5.) 2. If God has made all things good, how comes it that He gives charge to Noah concerning unclean animals, and says to Peter, "What God hath cleansed that call not thou common"? (Acts x. 15.) 3. How is Gen. xv. 16, "in the fourth generation they shall come hither again," to be reconciled …
St. Jerome—The Principal Works of St. Jerome

Letter xxxvi. To Pope Damasus.
Jerome's reply to the foregoing. For the second and fourth questions he refers Damasus to the writings of Tertullian, Novatian, and Origen. The remaining three he deals with in detail. Gen. iv. 15, he understands to mean "the slayer of Cain shall complete the sevenfold vengeance which is to be wreaked upon him." Exodus xiii. 18, he proposes to reconcile with Gen. xv. 16, by supposing that in the one place the tribe of Levi is referred to, in the other the tribe of Judah. He suggests, however, that …
St. Jerome—The Principal Works of St. Jerome

How the Kindly-Disposed and the Envious are to be Admonished.
(Admonition 11.) Differently to be admonished are the kindly-disposed and the envious. For the kindly-disposed are to be admonished so to rejoice in what is good in others as to desire to have the like as their own; so to praise with affection the deeds of their neighbours as also to multiply them by imitation, lest in this stadium of the present life they assist at the contest of others as eager backers, but inert spectators, and remain without a prize after the contest, in that they toiled not …
Leo the Great—Writings of Leo the Great

Epistle cxxii. To Rechared, King of the visigoths .
To Rechared, King of the Visigoths [82] . Gregory to Rechared, &c. I cannot express in words, most excellent son, how much I am delighted with thy work and thy life. For on hearing of the power of a new miracle in our days, to wit that the whole nation of the Goths has through thy Excellency been brought over from the error of Arian heresy to the firmness of a right faith, one is disposed to exclaim with the prophet, This is the change wrought by the right hand of the Most High (Ps. lxxvi. 11 [83] …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Growth of the Old Testament Prophetic Histories
[Sidenote: Analogies between the influences that produced the two Testaments] Very similar influences were at work in producing and shaping both the Old and the New Testaments; only in the history of the older Scriptures still other forces can be distinguished. Moreover, the Old Testament contains a much greater variety of literature. It is also significant that, while some of the New Testament books began to be canonized less than a century after they were written, there is clear evidence that …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Second Sunday after Trinity Exhortation to Brotherly Love.
Text: 1 John 3, 13-18. 13 Marvel not, brethren, if the world hateth you. 14 We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death. 15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. 16 Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren. 17 But whoso hath the world's goods, and beholdeth his brother in need, and shutteth …
Martin Luther—Epistle Sermons, Vol. III

Extracts No. vii.
[In this number the objector gives the whole ground of his objections, and the reasons for his doubts: which he states as follows, viz. "1. Mankind, in all ages of the world, have been, and still are prone to superstition. "2. It cannot be denied, but that a part of mankind at least, have believed, and still are believing in miracles and revelation, which are spurious. "3. The facts on which religion is predicated are unlike every thing of which we have any positive knowledge." Under the first …
Hosea Ballou—A Series of Letters In Defence of Divine Revelation

The Faith of Abraham.
"By faith Abraham, when he was called, obeyed to go out unto a place which he was to receive for an inheritance; and he went out, not knowing whither he went. By faith he became a sojourner in the land of promise, as in a land not his own, dwelling in tents, with Isaac and Jacob, the heirs with him of the same promise: for he looked for the city which hath the foundations, whose Builder and Maker is God. By faith even Sarah herself received power to conceive seed when she was past age, since she …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Earliest Chapters in Divine Revelation
[Sidenote: The nature of inspiration] Since the days of the Greek philosophers the subject of inspiration and revelation has been fertile theme for discussion and dispute among scholars and theologians. Many different theories have been advanced, and ultimately abandoned as untenable. In its simplest meaning and use, inspiration describes the personal influence of one individual upon the mind and spirit of another. Thus we often say, "That man inspired me." What we are or do under the influence …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in …
Thomas Watson—The Ten Commandments

Third Sunday Before Lent
Text: First Corinthians 9, 24-27; 10, 1-5. 24 Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. 25 And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. 26 I therefore so run, as not uncertainly; so fight I, as not beating the air: 27 but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, …
Martin Luther—Epistle Sermons, Vol. II

Li. Dining with a Pharisee, Jesus Denounces that Sect.
^C Luke XI. 37-54. ^c 37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. [The repast to which Jesus was invited was a morning meal, usually eaten between ten and eleven o'clock. The principal meal of the day was eaten in the evening. Jesus dined with all classes, with publicans and Pharisees, with friends and enemies.] 38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. [The Pharisee marveled at this because …
J. W. McGarvey—The Four-Fold Gospel

Epistle xxxix. To Eulogius, Patriarch of Alexandria.
To Eulogius, Patriarch of Alexandria. Gregory to Eulogius, &c. As cold water to a thirsty soul, so is good news from a far country (Prov. xxv. 25). But what can be good news to me, so far as concerns the behoof of holy Church, but to hear of the health and safety of your to me most sweet Holiness, who, from your perception of the light of truth, both illuminate the same Church with the word of preaching, and mould it to a better way by the example of your manners? As often, too, as I recall in …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Adam's Sin
Q-15: WHAT WAS THE SIN WHEREBY OUR FIRST PARENTS FELL FROM THE ESTATE WHEREIN THEY WERE CREATED? A: That sin was eating the forbidden fruit. 'She took of the fruit thereof, and did eat, and gave also to her husband.' Gen 3:3. Here is implied, 1. That our first parents fell from their estate of innocence. 2. The sin by which they fell, was eating the forbidden fruit. I. Our first parents fell from their glorious state of innocence. God made man upright, but they have sought out many inventions.' Eccl …
Thomas Watson—A Body of Divinity

Blessed are they that Mourn
Blessed are they that mourn. Matthew 5:4 Here are eight steps leading to true blessedness. They may be compared to Jacob's Ladder, the top whereof reached to heaven. We have already gone over one step, and now let us proceed to the second: Blessed are they that mourn'. We must go through the valley of tears to paradise. Mourning were a sad and unpleasant subject to treat on, were it not that it has blessedness going before, and comfort coming after. Mourning is put here for repentance. It implies …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Unity of God
Q-5: ARE THERE MORE GODS THAN ONE? A: There is but one only, the living and true God. That there is a God has been proved; and those that will not believe the verity of his essence, shall feel the severity of his wrath. Hear, O Israel, the Lord our God is one Lord.' Deut 6:6. He is the only God.' Deut 4:49. Know therefore this day, and consider it in thy heart, that the Lord he is God in heaven above, and upon the earth beneath, there is none else.' A just God and a Saviour; there is none beside …
Thomas Watson—A Body of Divinity

Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament